Huiyuan (334-416), the Yanmen Tower in Shanxi Province of the Eastern Jin Dynasty was a nuisance. When he was young, he accompanied his uncle to study in Xuchang and Luoyang. He "learned the Six Classics, especially the Laozhuang". In 355, Huiyuan became a monk in Mount Hengshan with Dao'an. "He always wanted to take charge of the Gangwei and take the Dafa as his duty". Dao'an once praised him and said, "It's far away to make the Tao flow to the East." In 378, Huiyuan, 44, was ordered to leave Xiangyang and live in Jingzhou. In 381, on the way to Luofu Mountain in Guangdong Province with dozens of disciples, Huiyuan built Donglin Temple for the governor of Jiangzhou on the Lushan Mountain. "After more than 30 years of living on the Lushan Mountain, he did not leave the mountain, nor did he go into the secular world." Since then, Lushan has become the center of Buddhism in the south. Huiyuan has also become a Buddhist master with his efforts in the localization of Buddhism in China. Portrait of Huiyuan. The remarkable contribution of Huiyuan to the localization of Buddhism in China is that he took the lead in putting forward the idea of "dharma nature", which opened the prelude to the establishment of the theory of Chinese Buddhist mind nature. All the schools of Houtiantai, Huayan, Zen and Pure Land are based on this idea. According to the Biography of Eminent Monks, when Buddhism was introduced into China, there was no such thing as "nirvana and permanent residence", but only the long life span of Buddha. Huiyuan speculated that "Buddha is the supreme, and the supreme is unchanging". Therefore, the book "The Theory of Dharma Nature" says: "The supreme extreme regards unchanging as nature, and the acquired nature regards the body extreme as religion." It means that Nirvana regards eternity as its law nature, and the acquired nature regards experiencing Nirvana as its religion essence, which very accurately summarizes the ideas and practice outlines of Mahayana Buddhism. After reading the Theory of Dharma, the eminent monk Kumarash of the Later Qin Dynasty exclaimed, "Isn't it wonderful that people in the border countries secretly agree with Buddhism without scriptures?" It means that people in remote places have tacit understanding of Buddhism before they have access to Buddhist scriptures. Isn't it wonderful? According to Master Taixu's "On the General Choice of Buddhism", Chinese Buddhism is divided into three branches. Prajna and Vijna are both from outside. The Vijna sect, that is, the Dharma sect, is the one that Chinese Buddhism itself has developed. Because it conforms to the national spirit of Chinese people, the later generations have been glorified and become the mainstream of Chinese Buddhism. Because the thought of legality is the basis, the Buddhist karma theory elaborated by Huiyuan has become the core theory of Chinese Buddhist ethics. Regard legality as the return, retribution has the subject of bearing, and its internal structure is adapted to the traditional Chinese ethics. The Buddhist retribution theory elaborated by Huiyuan highlights the ethical responsibility of Confucian individuals, which is called "retribution of good and evil, inheritance of good and bad, and self serving, no one can replace it". Huiyuan elaborated the deep reasons for the phenomenon that people see in real life as "some good deeds may bring disaster, or some evil deeds may bring celebration", emphasizing that "retribution has three generations" and "retribution should be delayed, so retribution has a sequence", which laid a more solid theoretical foundation for the retribution theory. Huiyuan, from the perspective of Buddhism's birth, enriched the content of China's original concepts of good and evil, good and evil. Therefore, some scholars believe that "Confucianism stresses good and evil as a way of righting human relations, and Huiyuan stresses good and evil as a way of making clear retribution. Although one is to actively enter the world and the other is to strive to be born, the social and ethical effects are the same." Huiyuan's works, such as Answering Huan Jing's Book Theory Materials on Shamen's Affairs, Shamen's Wearing Clothes, and Mourning Ceremony, also point out the way for later generations of Buddhism to deal with the Chinese etiquette system. "Huan Jing Dao" means Huan Xuan (369-404), and "Material Jane Shamen