Master Xuanzang is not only a model of studying Yin Ming, but also a model of propagating his knowledge-only thought by using Yin Ming's tools.
In the later period of studying abroad, Lu creatively demonstrated the thought of knowing only by using the tool of cognition, and put forward the comparison of knowing only at the 18th uncovered meeting. No one dares to break, win without a fight and win a brilliant victory. He was rewarded by Mahayana for this? Mahayana? Be honored by Hinayana? Freedom day? . This brought a successful conclusion to Master Xuanzang's thrilling and arduous study abroad career.
During the ten years from Xuanzang's entry into North India to the opening of Congress, Xuanzang attached great importance to the study and research of Inming from beginning to end, which constituted an important part of his westward quest for dharma.
Before Xuanzang went to India, because Ming was still a very obscure knowledge in China, no one studied and promoted it, and many Buddhist people probably didn't know what Ming was. Although Gu began to be introduced as early as the middle of the 4th century, in the second half of the 5th century and the middle of the 6th century, there were translations of Gu's early works "On Convenience" and his late masterpiece "On Truth", but there was no response, let alone writings. From the second half of the 5th century to the beginning of the 6th century, great changes have taken place in Indian Inming, and the ancient Inming represented by his family was replaced by the new Inming founded by Dignā ga. I'm afraid the new Buddhism in Dignā ga is unheard of by Buddhists in China.
On the one hand, it is new knowledge, on the other hand, it is a logical tool that only knows. Yin Ming is the knowledge about reasoning, and Yin Ming is one of the five compulsory knowledge in Indian education. Mahayana Buddhism Yoga School attaches great importance to the instrumental role of Inming. In Kui Ji's words, right? The center of the Dharma family, the key to the entrance? . Because name is the door to excellent courses and the ladder to excellent courses.
Before going west, Xuanzang was able to give lectures on "taking Mahayana" on the spot without expounding the essence of Mahayana, and study the Nirvana Sutra, the last sermon of the Buddha, for several years. He has a strong thirst for knowledge since he was a child. What do you say when you visit all the teachers to prepare meals? . Before Xuanzang went west, he studied yoga theory with 12 famous teachers and six of them. Although he knew nothing about Yin Ming, there was no record of his special study of Yin Ming. Before leaving for India, Master Ling had decided to go to Nalanduo Temple, the Buddhist center of India, to learn from Master Jie Xian's theory of yoga teacher's land, which was his main direction of seeking dharma in the west. Yoga teachers play an important role in the history of ancient development. As the logic of Buddhism, its name was formally determined in this theory. Since Yin Ming is one of the important contents of the yogi's land theory, the study of Yin Ming has naturally become a compulsory course for Xuanzang to seek dharma.
Xuanzang received Confucian education from his father when he was young, and he knew how to look up to the venerable. As an adult, he inherited the fine tradition of ancient scholars in China who went to Wan Li to study. Studying abroad in China has made him poor in all ministries and has a great reputation. When I arrived in the Buddhist country, I was more like a duck to water. In the study of Ming, he also longed for teachers. Whenever he meets a famous teacher, he will humbly ask for advice. Five seals have traveled all over the world, and you have achieved something. It can be said that you have visited all the teachers and watched Pude.
At the end of winter in the second year of Zhenguan (628), Xuanzang arrived in Kashmir (now Kashmir) in northern India. This is the starting point of Xuanzang's study of Yin Ming. Xuanzang stayed in Kashmir for about half a year. A famous national mage, a monk and great virtue, is about 70 years old. He is proficient in both Confucian classics and Sanzang, as well as explanations and statements. For Xuanzang, who came all the way from the Tang Dynasty, he made an exception and spoke regardless of his age and physical decline. During the day, he taught Xuanzang's "Quan She Lun" and "Shun Zheng Lun", and explained and said at night. It is said that the mage appreciates Xuanzang's Buddhist roots very much. Just because the technique is clever and not obvious, the Sanskrit view stops? . Although it is a profound knowledge, it is not difficult for Xuanzang to get started. As soon as you meet a famous teacher, you can solve the problem.
In the autumn of the third year of Zhenguan (629), Xuanzang came to the servant countries of China and India. Is the country's Pinido Borapo (Tiaofuguang) also one? Good Sanzang? A monk, he is the prince of North India. Xuanzang spent four months learning from him, such as On Power and Law, On Xian Zong and On Li Men. In On the Law, there are seven reasons for the yogi's theory of land, which belong to Gu's important content. On Li Men is the representative work of Dignā ga's New Yin Ming.
In the autumn of the fifth year of Zhenguan (63 1), Xuanzang came to Nalanduo Temple in Medog Prefecture. This was the largest temple in India at that time and the highest institution of Mahayana Buddhism. The abbot of Nalanduo Temple is the authority of Indian Buddhism, and he has also got the true biography of Dignā ga's New Inming. The venerable and knowledgeable Jie Xian did not hesitate to get old, and returned to the pulpit to give a lecture on "The Yoga Teacher's Theory of Land" to Xuanzang. Xuanzang lived in Nalanduo Temple for nearly five years. During these five years, he listened to the lecture of "The Land of the Yonder" by Jie Xian three times, and to the lectures of Yin Ming and Ji Liang twice. Among them, I don't know which book Yin Ming refers to. Ji Liang is Dignā ga's later masterpiece of New Yin Ming. Among Dignā ga's eight theories of cause, the most representative ones are Li Men's theory in the early stage and the theory of concentration in the later stage. The former focuses on innovation, while the latter focuses on quantity theory, that is, knowledge theory. Under the careful guidance of Xie Xian, I studied in the Ming Dynasty. More broadly, is it similar and long, superior and soft? , has reached a high attainments.
After that, Xuanzang began to go to Wuyin. Full of energy, ready for the news? Further broaden your knowledge and knowledge. He went to Chansalo, a country in South India, and spent more than a month learning "set theory" from a Brahmin who was proficient in Buddhism. Later, he entered the kingdom of Bandaro and visited the place where Dignā ga wrote Li Men Theory.
After several years of study tour, Xuanzang returned to Nalanduo Temple. I soon heard that there was a theravada theorist nearby who was proficient in it. Said everything was in place? Another reason, sentence, etc. Xuanzang spent two months asking him questions.
Then, Xuanzang went to Zhanglinshan, not far from Nalanduo Temple, to study with the victorious army, which is as famous as Xie Xian. A victorious army is an authority in many ways. Zeng studied under the sage Yin Ming Lun, An Hui's Speech and the Great and Small Sutra, and Xie Xian's The Theory of the Man of Practice, covering astronomy, geography, medicine and alchemy. You can say that you are proficient in everything. He didn't want to be the national teacher of King Magadha and King Jerzy, and he preferred to live in seclusion in the mountains and accept disciples to preach. Xuanzang not only learned many Confucian classics from him, but also taught many questions about yoga and Buddhism. Xuanzang lived in Zhang Linshan for more than a year. During this period, Xuanzang also revised the specific amount established by a teacher after more than 40 years of careful consideration. This comparison is a flawed * * * comparison, and Xuanzang added a simple phrase to it to become a self-comparison, thus avoiding mistakes.
To sum up, Xuanzang's study of Yin Ming has the following characteristics:
The first is that the starting point is very high. He was taught by a large number of scholars representing the highest level in India.
Secondly, the content is comprehensive. I have repeatedly studied Gu's important works, The Land Theory of Yoga Masters, On Dharma (that is, On the Collection of Amitabha) and On Yin Mingxin.
The third is to study the classics and examine their principles in detail. Since childhood, Master Ling has been gifted, well-read and tireless in learning, so he was appointed from a poor family. When I was traveling in China. Visit all the teachers, prepare meals, investigate the reasons in detail, and prepare for the road? . This fine tradition is carried forward in the western pursuit of Buddhism. Although the works of the Ming Dynasty are obscure, Xuanzang can still make a clear choice among them. The famous mage in Kashmir, North India, once praised it in public. This wise monk is so clever that he takes care of the incompetent people in this crowd. With its intelligence and wisdom, it is the wind of Kun. I hate being born in a distant country and not picking up the sage's legacy earlier! ?
The fourth is to be good at using and dare to surpass. At that time, Yin Ming was a very practical knowledge. As the logic of argument, whether it can be used properly is directly related to the debater's honor and disgrace and even life and death. If a person can correctly consider subtle arguments, comment on subtle theories, and be quick in thinking when debating, he will be invited to sit on a treasure elephant, crowding round and following like a forest; If the word front is frustrated, people will paint their faces with red and white mud, sprinkle dust on their bodies, be excluded from the wilderness and be abandoned in the ravine. Some people swear that if they lose the debate, they will cut off their tongues or even behead them, which is not as easy and natural as sitting in our study discussing truth and principles. Xuanzang really applied what he had learned. He can not only skillfully use the ready-made theory of "ingenious theory", but also create and develop it and win many debates. After he was highly praised by the master in Kashmir, many monks refused to accept him and questioned him one after another. Xuanzang was dissolved one by one, and everyone was convinced. Xuanzang waits for the teacher, not blindly following. The winning army was put forward after more than forty years of brewing? Are all classics Buddhist? Analogy has been popular for a long time, but no one has found any mistakes in its theory. Xuanzang dared to propose amendments and avoid mistakes, so he was impeccable. The comparison between knowledge and quantity put forward at the 18th Exposition Conference is a shining example.
When he came back from seeking dharma, Master Ling didn't care about Inming. He devoted all his energy to translation and speeches, translated many books about Yinming, trained a large number of talents to promote Dignā ga's new Yinming, made China the second hometown of Yinming, and trained talents for Silla (North Korea) and Japan.
Xuanzang brought back 36 works by Yin Ming from India, not counting the books with ancient contents such as The Yoga Teacher's Theory of Land, because Yin Ming was attached to these books. Xuanzang began to translate Confucian classics in the 19th year of Zhenguan (645), and two years later he translated two monographs, Xin. In the twenty-first year of Zhenguan (647), he translated Master Dignā ga's "Justified by Name", and in the twenty-third year of Zhenguan (649), he translated Dignā ga's early masterpiece "Justified by Name".
In the early stage of translating classics, Xuanzang translated two monographs about Yin Ming, which shows that he attached great importance to Yin Ming. Of course, the focus of Xuanzang's translation of scriptures is the land theory of practitioners, because it is only a tool to demonstrate Buddhism. Therefore, in the first year of translating scriptures, he began to translate and spread the theory of holy religion. This book, written without a book, expounds the theory of yoga teacher's theory of land. Yin Ming partially inherited Maitreya's Yin Ming theory, and the first translation was to prepare for the translation of the land theory of the yoga master. Then, I translated the Collected Works of Abidharma compiled by An Hui (there is no annotated version of Abidharma Collected Works), both of which have the content of inheriting and giving full play to the seven meanings of yoga teachers. After the translation of the second theory, a few months later, that is, in May of the twentieth year of Zhenguan (646), the translation of The Yoga Teacher's Theory of Land began, and it was completed two years later. This theory first expounds the debating skills and logical system of Mahayana Buddhism. The name of Buddhism began with this book. This paper puts forward seven reasons, including debate and logic. In Tang Gaozong Yonghui for three years (652), there was another translation of Mahayana Buddhism Collection. The seventh volume "Talking about the Seven Methods of Maitreya", namely "Ming Qi Li", is generally called "Talking about the Choice of Tao". In the demonstration part, that is, the five-point method, which is similar to the yogi's theory of land and the theory of revelation, uses two branches to replace the same kind and the different kind. No one has started to have their own ideas about this theory.
The above four representative works of yoga teachers related to Yin Ming all belong to the category of Gu Yinming. With the translation of Convenient Records and Truth by predecessors, the main materials of ancient Han Dynasty are basically complete.
There are also two books that are examples of the application of new materials. One is Mahayana Zhang zhen, which was clearly demonstrated by Mahayana Middle School, and the other is Bai Guang Shi Lun, which was written by Dignā ga's master and translated in 649 and 650 respectively at the early stage of translation. The former has a great influence on the composition of Xuanzang's comparison of knowing only. Ding Bin, master of Xuanzang, compared his knowledge with this old theory. He said? This probe is like a palm treasure, and the body image is just knowledge? It means that the format imitates the theory, and the contents of the three branches of Buddhism, Yin and Yu are like the quantities set by Buddhism to explain the epistemology.
It is said that there are eight kinds of Ming Dynasty monographs in Dignā ga. In addition to Li Men's theory, Xuanzang also translated The View of Destiny in 657 AD. In this theory, Dignā ga discussed his present quantity theory in three ways.
The above is all the contents of Master Ling's translation. Among them, Gu partially filled the gap between the theory of convenient mind and the theory of truth, and made China scholars understand Gu's development track. The publication of the two-year monograph "New Yin Ming" represents the direction of Chinese communication in Yin Ming.
Although Xuanzang achieved great accomplishments in the Ming Dynasty, he didn't have time to write books. He devoted all his energy and wisdom to translation and speech activities. On the one hand, he organized a strong translation team and translated high-quality books; On the other hand, they are eager to cultivate a group of high-level talents. More than 20 assistant translators in the translation field were originally eminent monks and great virtues from all corners of the country. They? Know everything about it, remember every drop of sweat and write a great book? , each has its own smell? Struggle for literary sparse? There was a time when it was spectacular.
In the early Tang Dynasty, Shentai, Jingmai and Mingjue appeared, followed by Wen Bei, Wen Ji and Bi Gong, as well as Jing Yan, Ling Jun, Sheng Zhuang, Xuan Fan and Kui Ji, which mushroomed. In The Theory, besides Shen Tai's Notes on Ming Yi, there are essays, Xuan Ying, setting up guests and reading all the philosophers. In addition, Pu Guang wrote The Story Opposite to Sanzang (which was fabricated by a cloud), and Yuan Xiao wrote The Theory of Judgment and Comparison. Lv Cai is not a Buddhist disciple, but he is a very learned man. He also wrote this book "Duanduanzhu" by himself, and put forward more than 40 opinions about Shentai, meridians and life strategies. Among them, Kui Ji's sparseness is the main one, which is known as "the great sparseness of Daming". Kui Ji's disciple Huinuma, Huinuma's disciple Zhou Zhi presented a torch and wrote a lot. Korean and Japanese monks among Lingmen disciples brought the seeds of the Ming Dynasty back to their motherland. Japan, in particular, came from behind, not only preserved some precious Tang books, but also wrote countless books for thousands of years. Among them, Feng Tan's Notes on the Origin of Rui Rui in Ming Dynasty and Zhu Shan's Notes on Bright Lights in Ming Dynasty have preserved a great deal of important expositions on Tang books.
In the late Qing Dynasty, there were three kinds of books, namely, the remnant edition of Documentary Evidence (compiled and supplemented by the Academy in 1930s), the first half of Zhenglimen by Shentai in Ming Dynasty, and Documentary Evidence by Kui Ji in Ming Dynasty, which returned from Japan. In addition, there is Dunhuang jingyan's "a brief copy of the theory of righteousness because of the Ming dynasty". The first three are the main basis for us to study Xuanzang's "Yin Ming" thought.
The third aspect of Xuanzang's achievements in Yin Ming is the inheritance and development of Dignā ga's New Yin Ming Theory.
There is no doubt that the essence of Xuanzang's dictation has been preserved to a great extent in Tang books. In order to comprehensively and accurately evaluate Xuanzang's "Yin Ming" thought, it is necessary to distinguish its original meaning from his disciples' original ideas (if any) or mistakes. This has always been a difficult point. In this paper, the five items in the Book of the Tang Dynasty that are * * *, questionable or supported by sufficient reasons are expounded as follows.
First of all, Xuanzang inherited Dignā ga's early new cause, paid attention to innovation, and took epistemology as the preparation condition.
Xuanzang repeatedly studied Dignā ga's later masterpiece "Ji Liang Lun" in India. It should be said that he is well versed in Ji Liang's meaning, but he did not translate Ji Liang, which is centered on epistemology, but translated Confucianism and Zhenglimen, which are centered on innovation, which objectively shows that the translator attaches importance to the logical instrumentality of Dignā ga's Neo-Confucianism. ? You can weigh the break, define right and wrong, praise and criticize right and wrong, and compare. (text tracking),? It's wonderful, so translate first? (Lv Cai).
Xuanzang's Han Zhuan Yin Ming is different from Yin Ming's argument-centered, attached to logic and epistemology, and has not developed into Yin Ming after Dignā ga.
On the one hand, the theory of "Mingming" has greatly transformed Dignā ga's "Mingming" and made it a deductive argument; On the other hand, it takes epistemology as the center and develops in the direction of Dignā ga's later period. Yin Ming in Tibet proclaimed Yin Ming's address, and directly regarded Yin Ming as a tool for liberation into Buddha. This is the difference between Han Yin Ming and Tibetan Yin Ming.
Secondly, Xuanzang and his disciples developed * * * comparison theory, self-comparison theory and othercomparison theory. In Dignā ga's Li Men theory and Sankara's Yi-meaning theory, the scope of discussion is limited to the * * * ratio. During Xuanzang's study abroad, these three comparisons and their simple methods were still unfamiliar to Yin Ming's family. Xuanzang has been able to use it freely after he has completed his studies. He revised the winning percentage and put forward the idea of knowing only the winning percentage. These are two successful examples. Just as different philosophical schools can use formal logic to promote their own views, Xuanzang also successfully used the tool of understanding to show his knowledge-only thought. His arrangement and development of three simplified methods are mainly reflected in Kui Ji's Because of the Ming Dynasty.
Thirdly, according to the particularity of Dignā ga, it is clearly revealed that the concepts of the same product and different products must be different from the original concepts. For example, in? The sound is impermanent? Can sound be regarded as the same or different product of impermanence in the paper? This is neither the same product nor a different product, because this is exactly the question to be debated. In the cultural background of India, this is the proper meaning in the title, which goes without saying. As a kind of fresh knowledge introduced into China, we can't understand the whole logical system of Dignā ga's Inming without clearly revealing this hidden and inconspicuous point. Rui Yuan Ji brings together the definitions of four families of the same clan in Tang Dynasty, and clearly puts forward that there are laws to divide clans.
Fourthly, the translation of the three-stage rule, the core theory of Dignā ga's New Yin Ming, is not only faithful to the original, but also higher than the original. This is a great contribution of Yin Ming to India in the Han Dynasty. In the three-phase era, boys are preferred to girls, the same product is certain, and the different products are asexual. Is it over? Every word? Settings? No words can be found in Sanskrit. The three stages of reasons are the generalizations of two of Dignā ga's nine reasons and eight positive reasons. With these words, the inherent logical meaning of two positive and eight causes is clearly revealed. On the one hand, it shows how thoroughly Xuanzang mastered Dignā ga's Yinming system, and on the other hand, it fully demonstrates this point. Both Chinese and Sanskrit? 、? Arbitrary and eloquent? The translation advantage of. These three stages of translation can be said to be another development of Dignā ga's New Yin Ming.
Fifth, Dignā ga's new negligence theory was developed. Dignā ga's negligence theory and Sankara's main theory are limited to the scope of * * *. Xuanzang expanded it into self-comparison quantity and other-comparison quantity, which made the theory of negligence richer and more subtle. Xuanzang's negligence theory is fully reflected in Kui Ji's Great Book, but Kui Ji's negligence theory is too complicated, which should be pointed out.
Xuanzang's development of Inming is more than these, and the above five items are the main ones.