兴盛时期河洛佛教宗派述说

A Discussion of Buddhist Sects in Its Silver Age in Heluo Area

隋唐时期中国的佛教发展最为兴盛,佛教已经成为中国文化密不可分的一部分,"三教制衡"的局面也已形成。随着三阶教、华严宗、南北禅宗、密宗的先后出现,佛教中国化的历史过程最终宣告完成。三阶教认为,全部佛法按照时、处、人的不同皆可分为三阶,佛法传播必须针对分阶的"法"、"土"、"根"起行,否则就是"对牛弹琴";华严宗的总理论是法界缘起说,法藏的《大方广佛华严经金师子章》是这个理论的精辟解说;禅宗以《楞伽经》为心要,以壁观法门为中心,南北禅宗的消长贯穿了中土禅宗发展的始终;密宗主张在观察诸法性空、无相之理的基础上,结合"三密修行",可以得到解脱乃至成佛。

The Tang and Song Dynasties saw the prime time of Buddhism in China. At that time Buddhism become the indispensible part of Chinese culture and the ＂ power balance of Buddhism, Daoism and Confucianism＂ reigned. With the appearance of Sanjie jiao, Huayan Zong School, North and South Zen and Esoteric School came to the end of localization of Buddhism in China. Sanjie jiao holds that the complete cause of Buddhism can be divided into three phases, namely, time, space and people. So the teaching of Buddhism must begin with ＂ dharma＂, ＂ earth＂, and ＂ indriya＂ respectively, without which they would preach to deaf ears. The theory of Pratitya-samutpada in Buddhist world and Buddhavatamsaka-ma-ha-vaipulya-sutra in Dharma-store are the brilliant explanation of Huayan Zong School. Zen holds Lankavatara-sutra as its guiding principle, centralizing the practice of dharma-paryaya. The ebb and flow of North and South Zen was accompanied with the process of the development of Zen in ancient Mid-China. The Esoteric School holds that man can get mukti, or even become Buddha after he observed sarva-dharmah sunya and nirnimitta plus the practice of ＂trini guhyani bhavana＂.