Study Of Thoughts’ Mutual Interpretation Of The "Chuang Tzu" Theory And Buddhism On Hanshan DeQing’s "Annotations For Inner Piece Of ’Zhuangzi’"

Han Shan, one of the four monks in the Ming Dynasty, is familiar with Confucianism, Buddhism and Taoism. As one masterpiece of Han Shan, "the annotations for inner piece of Zhuangzi" has a strong union of the three religions color. Under the fusion of three religions, Han Shan has made annotations for inner piece of "Zhuangzi" by the way of Buddhist of "Zhuangzi", which leading to the Buddhismization of "Chuang Tzu" theory. But the exchange of ideas is in both directions, so the Buddhist can be affected by "Chuang Tzu" theory. The paper is embarks from the two angles above, researching the mutual annotations on "the annotations for inner piece of Zhuangzi".This paper is divided into five parts:The first part introduces the background of Han Shan writing the annotations for "Zhuangzi". Under the policy of three religions coexistence, the trend of the fusion of the three religions has gone a step further in Ming Dynasty. To the late Ming, because of the domestic trouble, external problems and the decay of Buddhism itself, Buddhism in the late Ming Dynasty facing the twin crises of eschatology and the Dharma Ending Period. At this juncture, Han Shan consciously undertook the responsibility of Buddhism rejuvenation. Besides, he was familiar with "Zhuangzi", which was useful for him seeking ways to review Buddhism. And he was very like "Zhuangzi", the annotations could also be regarded as a chance to express his thoughts of "Zhuangzi".The second part introduces the Chuangtse and "Zhuangzi" in the eyes of Han Shan. Han Shan was rightly admired for the Chuangtse and "Zhuangzi". In his opinion, Chuangtse was a man with a extraordinary insight and "Zhuangzi" carried the words of Tao. But in essence, he thought that Chuangtse was only a forerunner who spreaded of Buddhism and "Zhuangzi" was another Buddhist doctrine.The third part introduces the Buddhismization of "Chuang Tzu" theory on two levels-Chuangtse’s "Peripateticism Experience" theory and cultivation theory. "Peripateticism experience" is the core idea of "Chuang Tzu" theory. As to this question of Peripateticism, Han Shan regarded desire, affection and intelligence as a tie for our life, which Chuang Tzu agreed with. On this basis, he used the concept of moksa to explain the idea of peripateticism; On the question of ideal personality, Han Shan gave the enlightened person of Chuang Tzu the characteristic-humanitarianism, in other words, the enlightened person of Chuang Tzu actively undertook the responsibility of saving world; On the question of life and death, Han Shan stressed the life significance was lain in exceeding life and death, which Chuang Tzu agreed with. On this basis, he denied the truth of life and death, and he advocated being free from Samsara. By discussing the three questions, we find Chuang Tzu’s theory of Peripateticism is in Buddhismization.Cultivation theory:on the question of the relations between man and the world, Chuang Tzu stressed everything was same on the meaning of nature, and opposed the artificial distinction. On the basis of Buddhism purification, Han Shan denied the truth of everything, so he cleared off all things on the meaning of unreality; On the question of the relations between human and ego, Chuang Tzu proposed many ways of cultivation, for example, sitting in forgetfulness and heart fast. The essence of these ways was to conform to nature and kept the human nature really. But these ways were converted into a kind of indoctrination or practice that no lust and decipher the right from the wrong one by Han Shan.The fourth part introduces the influence on the Buddhise made by "Chuang Tzu" theory on two levels-the Buddha-gotta thoughts and the dissemination of Dharma. Buddha-gotta is the core idea of Chinese Buddhism. Although, Han Shan didn’t said he used the concept of Buddha-gotta instead of Tao in "the annotations for inner piece of Zhuangzi", we find that the Tao Han Shan said is essentially Buddha-gotta. In the Chuang-tzu’s philosophy, Tao and Nature is very important concept, and they almost have the same status. Tao is focused more on the noumenon, absoluteness and supremeness of ontology, and nature put emphasis on the importance of inaction. Han Shan used the concept of Tao to imply the Buddha-gotta, which made the Buddha-gotta having got some properties of Tao. Of course, using Buddhism purification to explain Tao, it made the Buddha-gotta containing Chuang Tzu’s naturalistic elements. In addition, Chuang Tzu emphasized Tao is in all things, and Han Shan’s thought of the relationship between Buddha-gotta and everything is influenced by Chuang Tzu’s theory.Dissemination of Dharma:on the question of how to preach outward, Chuang Tzu’s answer is to obtain meaning by forgetting the speech, Han Shan’s answer is the koan, and they have same attitudes that words or language can’t explain Tao. The koan is related to the objectives of Zen Buddhism, but they also have deeply influenced by Chuang Tzu’s theory. On the question of self-cultivation, Chuang Tzu’s method is inaction, Han Shan’s method is same. Because Han Shan thought inaction was based on Buddha-gotta or Buddhism purification, so the meaning of inaction is a basic way or method to keep the Buddha-gotta of self and everything.The fifth part reviews the idea characteristics of "the annotations for inner piece of ’Zhuangzi’". Around the premise that moderate compliance with the idea of "Zhuangzi", Han Shan used Buddhist thoughts to note "Zhuangzi", and this made the Buddhist thought and the Chuang Tzu’s theory having got depth and organic fusion.