Lin Zhusheng's face was pale, those few tears were even hotter than the three real fires, and he squatted down weakly.

The little half-immortal actually knew for a long time that this purple bamboo was not Lin Zhusheng's Neidan, and the little half-immortal had been by the side of the half-immortal Wentian for many years, and his research on the inner Dan was at its peak, even if he pretended to be like it, he couldn't hide it.

That day in the rouge shop, he pretended not to caress the purple bamboo easily, and knew that this purple bamboo was sealed with Lin Zhusheng's love root, Lin Zhusheng could pull out the love root, but he couldn't destroy the love root by himself, so he wanted to destroy it with his own hand, but he didn't know that as long as the love root grows, it can no longer be pulled out.

Forcibly pulling out the love was a hidden danger in Lin Zhusheng's body, and now Jiang Yan's few tears of sadness triggered his heartache like an introduction.

Xiao Banxian showed the Futu Sword and stabbed directly at Lin Zhusheng, but at this time, Jiang Yan suddenly flew over, this sword, Xiao Banxian couldn't take it back and couldn't take it back, seeing that the tip of the sword was about to penetrate Jiang Yan, Lin Zhusheng pushed Jiang Yan away at the last moment, and the Futu Sword passed through.

With a sword in hand, the little half-immortal suddenly pulled back the floating slaughter, Lin Zhusheng's blood was blue, and the blue blood fell one after another.

So many lives were waiting for Lin Zhusheng to pay back, the little half-immortal's eyes were also red, and he raised the floating slaughter and stabbed it again, Lin Zhusheng stared at the little half-immortal, with a contemptuous smile, "Little half-immortal, don't be complacent, the adults will avenge me." ”

At this moment, a colorful flower rain suddenly fell in the courtyard, the little half-fairy was stunned, a red shadow flashed, and when the rain of flowers landed, Lin Zhusheng was gone.

The little half-immortal was about to chase after him immediately, and just as he was about to perform Teng Yun's technique, his calf was hugged by Jiang Yan, Jiang Yan dragged the little half-immortal with all his might, crying, "Don't kill him, don't kill him." ”

Influence: This sect is one of the earliest sects founded in Chinese Buddhism. It gathered the doctrines of righteousness and meditation in the north and south, sorted out and developed them into a family, which was supported and believed by the government and the opposition at that time, and had a lot of influence on the various sects established after the Sui and Tang dynasties. After the Yuan and Ming dynasties, scholars of this sect often advocated the merger of the Pure Land, forming a style of "teaching on the rooftop and returning to the Pure Land". Although the sect has risen and fallen several times in the Han area, it still continues to this day.

At the beginning of the 9th century, the Japanese monk Saicheng passed this sect to Japan, and in the Heian period (784~1192), it developed side by side with Shingon Buddhism, and was known as the "Heian Nizong" in history. In the 13th century, the Nichiren sect was divided from this sect. Today, the Tendai Honshu and Nichiren sects are thriving in Japan, and the Nichiren sect branched off into several new sects in the 20th century.

Two or three treatises on Chinese Buddhism. Sui Jizang was founded. It is named after the three treatises of Nagarjuna's "Treatise on the Middle Path", "Treatise on the Twelve Gates" and Deva's "Hundred Treatises". In India, the lineage of this sect is Nagarjuna, Deva, Rahula, Qingmu, Suliyasuma, and Kumarosh. In China, it is Kumarosh, a monk, a monk, a monk, a monk, a monk

History of the first ancestor of this sect Nagarjuna. He was the first important Mahayana Buddhist scholar after the destruction of Shakyamuni. His "Treatise on the Middle Cause" and "Treatise on the Twelve Gates" gave full play to the doctrine of dependent arising voidness, and established a solid theoretical foundation for Mahayana Buddhism. Nagarjuna passed on his teachings to his disciple Deva, who was well versed in the essentials and won many debates with heterodox scholars. He is the author of "One Hundred Treatises" and "Four Hundred Treatises", which greatly promoted Nagarjuna's theory. After Deva, he passed through Rahula and Qingmu to the prince of Shache in the Western Regions.

Kumarosh was taught by Suriya Suma, specializing in the teaching of Prajna emptiness, and was taught by scholars from all over the world, and the Tao flowed to the Western Regions, and his voice was known in the Eastern Kingdom. After Qin Hongshi came to Chang'an in the third year (401), Yao Xing treated the gift of the national teacher, and the Quartet Yixue Shamen heard the wind and came to the rest of the people. He has translated more than 70 scriptures and more than 300 volumes. He advocated the doctrine of Nagarjuna and Deva Prajna emptiness. The people of the sect are known as three thousand, and there are no less than dozens of famous scholars, only the monk Zhao Jing is pure and keeps one, and the true biography of Derosh.

After Luo Shi and Seng Zhao, Chang'an was in turmoil, the monks were scattered, and the three treatises were inherited, and the records were unclear. Although there is no shortage of scholars in the Southern Legend, none of them has had much influence on later generations. The inheritance of this school is endless, relying on the "Huayan Sutra", the "Three Treatises" of life, and the monk Lang who also cultivates meditation. Seng Lang has a disciple of the monk. There are hundreds of disciples of the monks, and the first disciples have 4 people, including Falang, Zhibian, Huiyong, and Huibu, among which the most authored is Falang. Under the Sangha's teachings, he received the Huayan Sutra, the Great Product (i.e., the Maha Prajna Sutra), the Great Wisdom Treatise, the Middle Treatise, the Hundred Treatises, and the Twelve Gates. After the death of the monk, in the second year of Chen and Yongding (558), he moved to Xinghuang Temple and was respected as the master of Xinghuang. Chen and Sui scholars are more than his disciples. The most famous of these is Yoshizo. He wrote a grand book, Chen Yi was subtle, judged the doctrines of various schools since the Jin Dynasty, and also adopted the strengths of the northern and southern factions.

At that time, in addition to the Jizang lineage, there were also many scholars who propagated the Three Treatises at the same time. Therefore, the doctrine of the Three Treatises was very popular in the early Tang Dynasty. Later, Faxiang, Huayan, and Zen Buddhism were established and popularized one after another, and this sect gradually declined. However, during the Great Calendar (766~779), there were Master Xuanbi in Jinling who spread the three treatises, and Master Huiliang in Jinhua, Zhejiang Province who gave a lecture on the three treatises.

Although in the Middle Tang Dynasty, there are still people who preach the three commentators. When the Buddha was banned in Huichang, this sect chapter was completely destroyed, and it was almost unlearned.

At the end of the Qing Dynasty, the sea was unimpeded, and Yang Wenhui began to retrieve the lost Zhang Shu works from Japan, so that the world could discuss and get a glimpse of its appearance.

The scriptures on which this sect is based have been inherited from Rosh, Seng Zhao and Seng Lang, and have been based on the "Great Product", "Lotus Sutra" and "Huayan Sutra". To Pharang added the Nirvana Sutra. That is, there are 4 major classics, so the biographies of the three commentators of the Sui and Tang dynasties always have the saying of "four classics and three commentaries" or "four treatises and three classics". In addition, the Vima Sutra, the Nioh Sutra, the Vajra Prajna Sutra, the Victory Sutra, and the Golden Light Sutra also have more detailed explanations. The Treatise on Wisdom, the Treatise on the Middle Treatise, the Hundred Treatises, and the Treatise on the Twelve Gates are the fundamental treatises of this sect, and in addition to the Treatise on Wisdom, Jizang has commentaries. Treatises on this sect, such as "Mahayana Metaphysics", "Lotus Metaphysics", "Pure Name Xuan", "Two Truths Chapter", "Three Treatises on Xuanyi", etc., are the main texts of this sect.

This sect breaks through the prejudice that there is nothing to gain, and says that the Mahayana sutras are the same as the Ming, and the same is based on the correct view of non-gain, and does not distinguish between superior and inferior to the sutras and teachings as said, but because the root nature of sentient beings is very different, so the Buddha's method is different. This is called random teaching, and the medicine is given according to illness. Therefore, there are two Tibetan and three wheels to judge a generation of Buddhism. The two Tibets are the Shravaka and Bodhisattva Tibets according to the "Great Product" and "Wisdom Theory", that is, the Hinayana and Mahayana collections. In Jizang's "Lotus Travels", it is said that although Buddhism has returned to dust and sand, it is now reaped with two intentions, and everything is endless. One goes to the small machine and says it's called Hinayana and the other goes to the big machine and says it's called Mahayana. After the Buddha was extinguished, the Dharma Tibetans gathered, and the Buddha said that the Hinayana was famous and hidden, and all the time it was said that the Mahayana was famous and the Bodhisattva was hidden, that is, the big and small righteousness were divided, and the deep and shallow teachings were also different. The three rounds of teachings refer to the Huayan Sutra at the root, and all the Mahayana sutras after the Huayan Sutra and before the Lotus Sutra are all the teachings of the Lotus Sutra.

Erzang and Sanlun, the form is different, but in fact it is the same. Erzang is a horizontal judgment, the third wheel is a vertical judgment, the second Tibetan is a large and small two-fold judgment, and the third wheel is only the second round. Therefore, if it is said that the Mahayana sutras of "Prajna" before the Lotus Sutra are the end of the branches, they are called the branches because they do not abolish the three-vehicle power teachings, and they are not judged to be the branches of the "Prajna" and other clear principles, but different from the Ahama Sutra itself, which is the right religion and is said to be the end of the branches.

The theory of the reality of the middle way, which is the theory of emptiness of all dharmas, is the central theory of this sect. This theory always says that all the dharmas in the world and out of the world are born from the combination of many causes and conditions, and are the product of the combination of many factors and conditions, which is called dependent arising, and without the conditions of many factors, nothing is an independent and unchanging entity, which is called non-self-nature, that is, emptiness. That is, the existence of dependent arising things is emptiness, not emptiness after removing dependent arising things. As the "Treatise on the Twelve Gates" says, "The law born of all causes is without self-nature, and if there is no self-nature, how can the clouds be the law." This means that the absence of self-nature in dependent arising is emptiness after all, but in order to follow the common sense of the world, to say that there are things that have dependent arising, and to unify dependent arising and voidness, this is the middle way. Therefore, the dharmas that are dependent on arising without detachment from emptiness, and even though there are dharmas of dependent origination, they are not hindered by the reality of the middle path of emptiness after all. In order to elucidate this theory, this sect also has the two truths of truth and vulgarity and the eight non-middle paths.

(1) The two truths of truth and vulgarity. It is also called the First Truth and the Worldly Truth. The interpretation of the two truths varies from sect to sect of Buddhism. Since the Emperor Xing of the Lingling Dynasty, this sect has taken the two truths as its teachings. The two truths are the teachings of words and teachings, based on the Maha Prajna Sutra

And what the "Treatise on the Middle" says. The Great Prajna Sutra says: "The Bodhisattva dwells in the two truths and speaks the Dharma for all sentient beings, the worldly truth, the first truth." Although sentient beings are not attainable in the two noble truths, the bodhisattva does Prajnaparamita to speak the Dharma for sentient beings with the power of convenience. ”

The Four Noble Truths says: "The Buddhas speak the Dharma for all sentient beings according to the two truths, one is the worldly truth, and the other is the first truth. ”

A similar explanation is found in the Hundred Commentaries. These sutras all imply that the two truths are just hypothetical teachings for the purpose of educating sentient beings. That is, those who are empty say that there is according to the common truth, and those who are empty are clear according to the true meaning. To say that there is non-existent emptiness is to show that it is not self-existent, and to say that there is non-existent is to show that it is not the emptiness of extinction. In this way, even though there is no emptiness, in order to make people realize the reality of the Dharma that transcends emptiness and forgets about it, it is the Dharma Rational Body. Therefore, the two truths of truth and vulgarity are just assumptions that are used at the right time for the convenience of Dharma education, such as the finger of the moon, which means the month, but not the finger, so that the two truths can be taught and realized the reality of the middle way without attainment.

(2) Eight non-middle ways. This sect is based on the meaning of the eight non-verses of the frontispiece of the "Treatise on the Middle Path", "neither born nor destroyed, neither constant nor continuous, neither one nor different, neither one nor the other, neither coming nor out", in order to manifest the reality of the Middle Way. It is believed that there are all kinds of paranoid prejudices in the original ordinary people's two vehicles, and in general, there are different births and deaths, and there are often different ones and eight categories, and these prejudices are all kinds of dramas, so they are all denied with the word "no", so that all sentient beings can deviate from these eight deviations, so as to realize that there are no two middle ways of emptiness.

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