This article is divided into seven chapters building the scope of the study about Su Shi’s literature and Buddhist thoughts moving towards Su Shi’s Buddhism Literature, one result arising from the integral life praxis, and eventually stating in detail that it embarks on the study on Su Shi’s Literature of Buddhist. Chapter Two “Theory on the Origin of Su Shi’s Buddhism Literature” specifies the general phenomenon of Chinese literati and officialdom’s acceptance, unacceptability, involvement, protection and preservation, and propagation of Buddhist studies from the integration of Chinese and Indian thought on the basis of historiography, furthering to put forward the special issue about the doctrine of safeguarding Buddhism and abiding by the latent norms, unwritten laws, common laws and ordinary rules tacitly agreed by imperial family of Northern Song Dynasty, thus leading to the predominant thought for the integration of Buddhism Studies and literature and bringing one aspect to light that Su Shi’s Buddhism Literature is not the result of theoretical presumption but under the premise of the sufficient mental preparation, and further carrying out the result of ju yi quan shou (covering all phenomena by the specific guiding principles or methods) with the harmonious but different attitude of open-mindedness in terms of culture. The introduction of the access road of thought about analysis, fusion and integration of Su Shi’s literature and Buddhism thoughts into the road of written words of literature creation and practice in the context of the overall view of Su Shi’s mahāyāna Literature are discussed from Chapter Three to Chapter Six, as the texts of style of writing for Su Shi’s literary forms are used to embody the pratyātmādhigama of Su Shi’s Dharmanandi example of realizing the presentation of any inanimate matter and its phenomenon to be Buddhism dharma established by the glorification of Buddhism thought and belief with literary creation as well as the poetry of subtle enlightenment of paramārtha-sajvrti-satyau observed from two perspectives. Moreover, the games of vikrīdita-samādhi are embodied with true aspect in the daily practice of paripūrna bodhi gotra, served as the gyōji gist of maitrya heart in perfect practice, thus leading to a manifest comprehension of bringing vimoksa gotra to light in trayo dhātavah ādīptāgāra and further conducting an examination through Su Shi’s literary style featuring compatibility and complexity in an intent of highlighting how his creation space to expand and enrich Chinese Mahāyāna Buddhist literature shapes the scope of the study to delve into Su Shi’s works in 21st century nine hundred years later. For personal point of view, if the intertextualité (intertextuality) of Su Shi’s Buddhism Literature cannot be manifested truthfully from its texts of literary theory and the classical canon of Buddhist studies as the intellectual origins, it will not prove the validity of argument. Therefore, I always spare no efforts to state in detail that the practice of the way of Su Shi’s Buddhism Literature
