At present, Buddhist studies in China are very prosperous, and monographs and papers are published constantly. However, among many scholars, one old expert is very eye-catching. He is 87 years old. Although he is blind, he still dictates not to compose music. Many young people still follow him to learn Buddhism. The old man is Mr Han Jingqing. In the prosperous days of May in Beijing, we interviewed the old man at his residence. The old man was full of energy and told us the past. ...

Reporter: Han Lao, as far as we know, you began to get in touch with Buddhism in middle school, and then you studied Buddhism with famous teachers such as Mr. Tang Yongtong, Han, Ouyang and Zhou Shujia. What do you think is the biggest gain from them?

Han Jingqing: I was born in June, 2002 19 12 in a bureaucratic family from Beijing, Qin County, Shaanxi Province. In fact, when I was in Beijing No.4 Middle School, I was most concerned about Marxist economics, history of world philosophy and philosophy of life. At that time, the middle school was like a college preparatory course, with many specialized courses, and I showed great interest in these courses. My mind was lively at that time. I not only like philosophy and literature, but also study French, Japanese and English. At this time, I decided to go to Peking University for philosophy. Philosophy is a knowledge about the life universe, and Buddhism is a life science. Since then, I have been exposed to Buddhism. I started as a teacher with the famous Master Changxing, and took the dharma name Huiqing, which is my name after I went to college. But I was not greatly influenced by him. I mainly study Buddhism by reading Buddhist books.

People in that society have some Buddhist beliefs more or less, so does my father, but I am not greatly influenced by my family. My father has a friend who studied in Japan. His name is Wang Minhong. He believes in Buddhism and once introduced some Buddhist knowledge to me. When I first started studying Buddhism, I was more interested in Zen, because this Sect had the greatest influence at that time. There is a circulation office in Kuanjie Buddhist Temple. I often go there to buy some Zen books and sometimes some Faxiangzong books. When I was in high school, I was more concerned about the life universe, so I gradually bought more books that only knew Buddhism. The reason why I want to study in the philosophy department of Peking University is also here. In short, I seek knowledge of Buddhism myself. The first Buddhist scripture I bought in my impression was Mahayana Faith.

At that time, there were two schools of Buddhism in southern Europe and Korea, but their influence on me was indirect, not main. I have read many books that Ouyang hasn't written. Nanjing Zhina Inner Hospital has a great influence in academic circles. Tang Yongtong, Liang Shuming and others are all related to the Imperial Palace. At that time, the academic circles agreed with Ouyang in the south. During the July 7th Incident, Ouyang was in Nanjing, and many people went to Nanjing. I went to Nanjing with Teacher Tang and Teacher Meng for a few days. I have only read his books before. So I'm Mr Ouyang. When I was in college, I heard Mr. Han talk about it, and then I heard "The Origin and the Destruction of Classics" and won the practice for the first time. When the Japanese army occupied Beijing, Han gave a lecture on Buddhism. I have been there, and he has a greater influence on me. Mr. Han's books are mainly published by the press, and I bought a lot. These books have been kept, but they were taken away by people from the Hong Kong Law Society a few years ago.

1932, admitted to the philosophy department of Peking University where various ideological trends prevailed. As far as Buddhism is concerned, especially the translation of Buddhism, Mr. Tang Yongtong tries his best to speak out the eastern and western philosophy as long as he can see it. This is a difficult thing, because the Chinese translation is not very good, and he may not understand them. This atmosphere has a great influence on me. At this time, Mr. Xiong Shili also talked about new idealism at Peking University, and his attitude was very clear. He and Mr. Qian Mu, Meng, Tang Yongtong and others meet at Xiong Shili's home every few weeks to discuss academics. Mr Xiong Shili speaks China's philosophy with a loud voice. Sometimes when he needs some Buddhist materials, I will provide them, such as New Idealism, which I helped publish. On the book I keep now, there are still traces of his brushstrokes.

1936 After graduation, he continued to study as a graduate student from Tang Yongtong and studied the history of Buddhism in Peking University Institute of History. The next year, he went to the National Southwest Associated University in the south, but I didn't go because my parents were old. At this time, Mr. Zhou Shujia also taught at Peking University and instructed me to study Mahayana Buddhism. He asked me to learn Tibetan because he knew some Tibetan lamas and asked them to teach me. Besides, he gives me money every month to help me in my life. So I began to learn Tibetan with his encouragement, and I followed Mr. Wilson, but he was more interested in Sanskrit than I was. Learning Tibetan at this time directly affected the rest of my life. After graduation, he taught in private China University and the Department of Philosophy Education of China Buddhist College, and engaged in research and editing work in Jushilin and Bodhi Society in North China. After the victory of the Anti-Japanese War, he taught in the Department of Philosophy Education of Nankai University in Tianjin. 1949 I am studying Tibetan in the Department of Oriental Languages and Literature of Peking University. 1952 When the Central University for Nationalities was established, it was placed under the Tibetan Teaching and Research Group of the Department of Minority Languages. 1950- 1953 and 1956- 1957 successively participated in the Language Group of the Tibet Science Task Force of China Academy of Sciences and the National Language Survey Task Force, and went to Tibet twice to conduct language surveys and write lectures in Tibetan. From 65438 to 0965, he was transferred to the newly established Institute of World Religions of China Academy of Social Sciences until his retirement.

Reporter: In contemporary China, some people say that Mr. Wang is a person who specializes in epistemology, but according to our understanding, you are also a person who only engages in epistemology, especially in Tibetan Buddhism (the correct name is Yoga or Sect). Why did you choose this theme?

Han Jingqing: Actually, no one in our school has really discussed Master Xuanzang's epistemology. I listened to Xiong Shili's new epistemology. Liang Shuming's philosophy of eastern and western cultures only involves knowledge. He had studied at that time, but he was no longer in Peking University. My graduation thesis in college is the origin of Araille's knowledge. Why did you choose this topic? I'm afraid it's an idea of self-study. Get some materials to dissect Hinayana's theory of approaching Araya's knowledge. Of course, I still don't understand the real knowledge at this time-I only study, and some places have not been clearly understood until now. This is also a process. Later, I became a graduate student of Mr. Tang Yongtong, and my first semester thesis was "Eight Knowledge of the Net Shadow", which was a little critical and had a little understanding of Buddhism. In short, I'm afraid it's the positive epistemology I learned myself. This course is not really just about knowledge. The second semester thesis of graduate students is "Different Solutions of Size", which directly quotes the classics translated by Bobosha. The important theory is that there must be a reason for birth, not extinction.

My father and brother had confidence in Tongshan Society and Hua Fu, but they didn't catch me. I have read a lot about Buddhism, especially the key points that are popular now, such as Zen, belief theory and so on. Most people paid attention to it and influenced me, but none of them attracted my special attention. I still read more books about what I only know. If you want to analyze it, it is one reason. At that time, there was a lot of research on southern Europe and North Korea in the publishing industry. This probably has some influence on me.

I also wonder, why do you have to master the only knowledge and not the others? Master Xuanzang, in particular, has grasped the truth so tightly that he has never slacked off for decades. 1977 1 month after I retired, I started the second closed period, closed the door and concentrated on sorting out all the annotations of Cheng Weizhi Lun, collating, supplementing and annotating Cheng Weizhi Lun Ji Shu, and 1992 compiled Cheng Weizhi Lun Yi Shu with 2.4 million words. At the same time, there are more than 60 kinds of important classics translated from Tibetan books about Death and Yin Ming. Moreover, he wrote "The Theory of Cherishing the Wings of Adult Intellectuals".

Reporter: In the first half of this century, there was a heated debate about the only knowledge in Buddhism. At that time, Ouyang and Taixu put forward their own different views on whether the only knowledge method is one or two. In recent years, you have put forward another view on the study of knowing only, thinking that the study of knowing only should be the study of knowing only, and also put forward the concept of benevolent learning. Could you please briefly introduce this situation?

Han Jingqing: Buddhism is first and foremost a translation problem in China. The teachings of the Buddha we saw were translated from Sanskrit into Chinese by some translators. If the translation is not accurate, it will directly affect the understanding of Buddhism as a whole. There are two words in Sanskrit translated into "knowledge" by translators in China, one is Vijn~āna (knowledge discrimination) and the other is Vijn~apti (knowledge discrimination), which are used when talking about "knowledge only", but these two words are translated separately in Tibetan translation. Vijn~āna (discrimination) is a kind of discrimination of internal and external six-color method, which obviously has two aspects: discrimination and discrimination; Vijn~apati, on the other hand, said that everything is "separate" or "all the time", and there is no boundary beyond that. It can only be said that there are two problems in the origin: ability but no ability. If we confuse the two, the content of epistemology will be different.

Ignorance is the expression of Araya's knowledge seed. It can only be shown that there is nothing, that is, "knowledge is meaningless." Meaninglessness refers to the reality faced by people who have no self, no ability, no access, no self and impermanence, that is, no self and impermanence. Distinguish and identify color roots and color boundaries, and identify including boundaries. Only other knowledge means that only one whole can be revealed, and there is nothing in this whole, and it has no meaning, that is, to completely solve the problem of taking and taking to prove the truth. In Thirty Books of Knowledge, Qin Shi made it very clear that only one can be different, and there is no difference. It is also clearly pointed out in Twenty Essays on Only Knowing that the purpose of distinguishing knowledge is to solve the problem of man without me, and to solve the problem of law without me, it is necessary to distinguish knowledge only. Knowledge-only learning can't just distinguish knowledge, and the translation of the first fu in Lu's translation of Thirty Fu on Knowledge-only is wrong. Discrimination refers to the fundamental condition, which is perceptual knowledge. Color method can not be separated from the root, the environment and the unhappiness of appearance. Color method is limited by color, and color is false. If you don't know him, you can follow him It is the method of origin. Mahayana does not recognize the essence of the plan, nor does it recognize the color method that leaves existence according to him. Mahayana believes that all existence has no self. People often think that nature exists according to the self outside him, and Mahayana doesn't admit it at all. There are many eulogies in Mahayana Sutra that mention the importance of Araya's knowledge. Without learning Araya's knowledge, it is impossible to find out what happened in the life universe, how to die and be reborn ... Is there a soul in it? There is no such thing, just Alejandro. Arya's knowledge is also related to nature, not only internal problems and subjective world problems, but also the objective world as a whole. Problems such as equal flow karma, different ripe fruits, and increased causes are all related to Arya's knowledge.

I think we should develop a real knowledge-only study from the study of Tibetan death. This is an effective way to replace ancient and modern Chinese and foreign countries and re-understand knowledge-only learning in an all-round way. When I say cishi studies, I mean the theory of Indian masters who have no works based on five works, because this is the fundamental basis for our understanding of knowledge-only studies. Only by truly understanding and understanding the fundamental problems of Ci Shi Xue can we truly translate Mahayana classics. From June 65438 to September 0993, I initiated the establishment of Ci Shi Society, which was engaged in the translation, proofreading, research and publication of Ci Shi Jing.

Reporter: After the reform and opening up, Buddhism in China began to flourish. As a scholar of the older generation, you have done a lot of work in this field, translated many works and trained many students. From the perspective of the century, how do you think the Buddhist research in this century should be evaluated and where will the future Buddhist research develop?

Han Jingqing: There were great problems in the development of Buddhism in the past, which were reflected in two aspects. The first is the text structure. The first is the theoretical structure. The former is mainly due to translation problems, while the latter is due to doctrinal interpretation problems, so past mistakes must be corrected. Only in this way can Mahayana Buddhism reappear on earth.

Among Asian countries, Japan pays more attention to the study of history and Sanskrit, and has influenced the study of Buddhism in China in these two aspects. However, Japanese Buddhism did not leave China Buddhism at all, and was still influenced by China Buddhism. Japan has no real understanding of the real Mahayana Buddhism theory. At present, in the development of the study of death, we should pay attention to the three self-natures, and we must strictly understand the problem of "over-calculating, relying on others and achieving perfection". Master Ouyang's "Experience in Later Years" said two words: "Everything is blown by the east wind, all loves." Each method has its own characteristics, with a thin atmosphere and verve, and has unique views on learning Ouyang. Two poems show that everything is related to the mind. The ancients were cultured. For example, Wang Yangming said, "If you don't stop, your ambition will be unclear, and if you don't stay still, you will be far away." This is different from the later Zen master. For the public, what is there and what is not, we must seek a final solution, so we must re-understand the problem of three natures. Don't talk casually, because talking casually can easily confuse the concept of existence. In my understanding, in the third millennium of Buddhism in China, the most important thing is to develop the study of benevolent society.

Thanks for the help of comrades in this article. )

Institute of World Religions of China Academy of Social Sciences: World Religious Culture, No.4, 2000 (No.24 in total).