After Wei and Jin Dynasties, it was interpreted by Taoist scholars one after another, and people of insight in the Tang Dynasty integrated it with the knowledge of Taoism, Laozi and Zhuangzi in China culture.
During the Southern and Northern Dynasties and the Sui and Tang Dynasties, Taoist priests such as Meng and Zang in the Liang Dynasty, Zhu in the Chen Dynasty and Liu Jinxi in the Sui Dynasty all knew the "way of valuing metaphysics" and played an important role in the development of the school of valuing metaphysics.
The Tang Dynasty was the heyday of the heavy metaphysics school, and a large number of Taoist scholars who focused on metaphysics appeared, such as Cai, Wang Xuanlan, Che, Zhang Huichao,. Among them, Cheng and Li Rong are the most prominent. Through their efforts, the school that emphasizes metaphysics has become the most influential school among the veterans. Li Longji, Emperor Xuanzong of the Tang Dynasty, also adopted his theory when interpreting Laozi.
Until the end of the Tang Dynasty and the Five Dynasties, there was still a strong wind of heavy metaphysics in Sichuan, but the whole school of heavy metaphysics had declined. Shao Ruoyu and Dong Sijing in Southern Song Dynasty. Both emphasize the significance of metaphysics. In some Taoist annotations about Laozi in the Song Dynasty, a lot of metaphysics was emphasized, among which Chen Jingyuan was the best, which was a legacy.
Metaphysics is closely related to the Dante School of Taoism, including external Dan and internal Dan. For example, Tao Jingtai, Jin Shenye, and Single Crystal are foreign dancers. But the scripture says, "To love life is to be weak and bereaved, and to die happily is to be happy. There is nothing to be happy about, but there are shortcomings. Love is confused, and joy is not available. Those who do philosophy and those who forget belong to metaphysics. I forgot both, and I forgot what I forgot. My mind is completely absent, and my spirit is focused on metaphysics. This is also the body of those who are exhausted. " There is not only the word "emphasizing metaphysics" here, but also its view of life and death embodies the spirit of emphasizing metaphysics beyond the cross-strait existence and stagnation. This scripture was handed down by Shi Tian's ancestor Zhang Daoling. Metaphysics is not only integrated into external alchemy, but also infiltrated into internal alchemy with the transformation of external alchemy into internal alchemy. The Collection of Odes to Health in the Late Tang Dynasty and the Five Dynasties showed the truth of "emphasizing metaphysics" when praising self-cultivation and transcending mind. This is not only reflected in his preface, such as "Tao emphasizes metaphysics", "Qi emphasizes metaphysics" and "Xiao emphasizes the purpose of metaphysics", but also records a poem "Emphasizing metaphysics", saying: "The upper metaphysics is hidden and the lower metaphysics is well understood, and the movement and movement are together. The news of the announcement was annihilated and has made the same contribution since then. " Qi Gui Yuan Ming, which is about the same period as health preserving and Xuan Ji, also absorbed the meaning of "emphasizing metaphysics" in the process of expounding health preserving techniques such as breathing and convincing, that is, "Ganoderma lucidum is in the body, not in the famous mountains. Anti-harmony, rationality, metaphysics. " It is well documented that heavy metaphysics has penetrated into the internal and external alchemy of Taoism. And influenced the Quan Zhen Dao.
There are traces of "emphasizing metaphysics" in Buddhist classics, mostly from Hua Yanzong and Zen classics. For example, "Preface to Song Wan's Old Man's Comments on Heaven's Synaesthesia and Monks' Praise for Ancient Jing 'an" said: "Hua Yanzong said that his reasoning was biased and that he was sad. This is a mystery. " (tripitaka, vol. 48) the theory of Xinhua Yan Jing (vol. 5) also mentions "emphasizing metaphysics": "emphasizing the strengths of metaphysics by establishing a gate of wisdom." (The Tripitaka, Volume 36) The Record of Jing Zong, Volume 22, says: "Truth is embodied in the realm of various things, and virtue is at the gate of mystery. ..... Therefore, ghosts are really in the realm of all things, and those who show virtue are in the Xuanmen, and the bright phase does not hinder the body. " (The Tripitaka, Volume 48) The above discussion on "emphasizing metaphysics" reveals the idea that "emphasizing metaphysics is the body", which has been fully reflected in Hua Yan and Shang Chengguan.
The formation of the "theory of self-nature" in Huineng and several Tanjing is the result of the mutual stimulation of China's Mahayana Buddhist wisdom and China's Taoist spirit since the Jin, Southern and Northern Dynasties, as well as the influence of Zhuangzi's study.
The altar was greatly influenced by Niutou Zen and Taoist scholars in the Southern Dynasties, Sui and Tang Dynasties. The Dunhuang edition of Yuan Daoism shows that Song, a Taoist scholar in the Southern Dynasties, had a great influence on the legal integration of Niutou (594-657). No. P.2045 Niutou in Dunhuang edition is a unique theory, saying that "no mind is no mind, no mind is true" and "law is natural" are all accepted by Song civilization. In addition, the "no precept" in Benji Jing of Dunhuang Taoist Scripture can be compared with the "no precept" in Tanjing. The Taoism in Benji Jing has obvious influence on the thought that "emptiness is Taoism" in Jueguan Lun. The Taoist theory in Benji Jing can also be compared with the self-nature theory in Tanjing.
The Daoism and Daoism in Benji Jing are the most important ideas in this classic. Their Daoism embodies Zhuangzi-style China wisdom and exerts an indelible influence on Taoism and Zen. Under the influence of Zhuangzi, Sanlunzong monk Rui put forward the theory of "forgetting me", which influenced the formation of Taoist metaphysics. The Classic of the Metaphysics influenced the absolute view of Niutou Zen, and then influenced Huineng Zen. The ideas of "no phase is the phase" and "no precept is the precept" influenced the formation of the thought of "no phase is the precept" in the Tanjing.
Therefore, the transcendence of Zhuangzi's theory of everything has influenced the Confucian classics of Dunhuang Taoism, and thus influenced the altar classics of Zen Buddhism in southern Dunhuang.
It can be seen from Dunhuang documents that Huineng Zen in Nanzong was formed under the influence of Zhuangzi's thought. At the end of the Tang Dynasty, the Five Dynasties and the beginning of the Song Dynasty, it quickly influenced the north and northwest. With regard to the spread and customs of Zen among monks in Dunhuang, this book analyzes the popularity of titles such as "Wu Mahayana" and "Wu Mahayana" among the common people in Dunhuang, reflecting the development of local Zen in Dunhuang under the confluence of northern and southern sects.
Mr. Chen Guying pointed out: "Under the influence of Laozi, Zhuangzi and metaphysics, the theory of Prajna first came into being, while Zhuangzi and Zen are interlinked ... They are often integrated and difficult to distinguish, especially in the field of art" [6]. The thought, art, emotion and ideological trend seen in Dunhuang reflect a strong feeling of Zhuang learning. It is Zhuangzi's detachment from the universe that makes Dunhuang culture and art show tragic feelings and the spirit of looking up to the universe.