Yuanguang Buddhism Journal, No.5 (2000,438+02), page 89- 1438+05.
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Modern academic circles have made considerable achievements in the study of Huineng's Zen thought. General practice focuses on the theory of "heart" as the center of wisdom, so as to unify truth and Tao and emphasize that this "heart" is Buddha. This feature is considered to be the inheritance of Dharma Lun Ga Chan. [1] attaching importance to the tradition of "heart" is indeed the main feature of Zen. The so-called "heart is Buddha" and "heart is Buddha". [2] But it is obviously debatable to equate the simplicity of Huineng Zen with this tradition of "heart". Judging from the contents of the Tanjing in Dunhuang, the focus of the book is "self-nature", which is based on the Maha Prajna Sutra of Kongzong, and the central idea of the Tanjing is "Prajna Self-nature" rather than "mind", which is an obvious fact. A few scholars such as Tang Junyi noticed this fact.
1. For example, Master Yin Shun said, "Therefore, the' true' Zen of Buddhism is the Tathagata-Tibetan theory in the Shurangama Sutra. Taoism and belief are based on the "Buddha's Heart" in the Shurangama Sutra and integrated into the "Buddha's Heart is Buddha" in the Manjusri Prajna Sutra. When I arrived at Caoxi Huineng, I even integrated into the "Buddha nature" of the Great Bodhisattva Sutra, which is popular in the south-"seeing nature and becoming a Buddha". The connotation is broader, but the essence is still the Tathagata scriptures passed down from generation to generation. " (See "China Zen History" on page 384)
2. The concept of "the heart is the Buddha" was advocated by Mazu Yi Dao, which can be found in the first article "Zen Master in Yi Dao, Jiangxi" in the Record of Dengchuan in Jingdezhen. "Enlightening the Mind and Becoming a Buddha" is a summary of the Zen method from the ancestor of Buddhism to the sixth ancestor of Huineng by Master Taixu in modern times. For details, please refer to China's Buddhist Characteristics in Zen 15.
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[3], most scholars advocate that Huineng changed from the tradition of Shurangama Sutra to the tradition of Diamond Sutra, which can also be said to be another reflection of this fact. However, it must be explained that this does not mean that there is another kind of "Prajna Self-nature" different from "that is, the heart is the Buddha". As far as justice is concerned, "that is, the mind is the Buddha" and "Prajna self-nature" should be the same, referring to truth or reality; The only difference is that the former captures the reality through the "mind", while Huineng focuses on grasping the reality from the "Prajna Self". In addition, although Huineng emphasizes "self-nature", his basic position is still Tathagata meditation in which all beings are physically and mentally consistent. However, this dharma body is no longer explained by the "Buddha's heart and Buddha's nature" in the traditional Tathagata Zen and Tibetan thought, but demonstrated by the "Prajna's self-nature" of Kongzong. Clarifying this fact is one of the main goals of this paper.
On the other hand, since the more reliable Dunhuang Tanjing was unearthed, it has become the main basis for the study of Huineng Zen in modern academic circles, and some scholars have gradually regarded Master Cao's Biography as a credible material. [4] However, in fact, reliable literature is not limited to the above two kinds. The newly unearthed important Tang Dynasty lamp records "Zutang Collection" and "Magic Weapons of Past Dynasties" contain important new materials, which are not to be ignored supplementary documents for studying Huineng Zen. In addition, many new materials (Legend of Jingde Lantern, Five Lantern Festival, etc.) appeared in the lantern annals after the Song Dynasty. ), and wise, Zongbao's Tanjing. Although it is difficult to distinguish its authenticity, it is consistent with Dunben's Tanjing, which may be used as a broader supplementary material for Huineng's thought. Of course, this can also be seen from the transformation of wisdom in the future. Judging from the complete literature collection to help present the complete face of Huineng Zen, it is not enough to take Dunhuang Tanjing as the basic literature, and the value of the literature published after Tang and Song Dynasties can not be ignored. In this paper, as far as possible, we collected important documents that recorded Huineng's thoughts in the past dynasties, and I think all the important documents are included in the paper. In this way, we can fully explore the whole picture of Huineng's thought, which is another important purpose of this paper.
First, the literature about Huineng
(1) How to apply the Tanjing?
Dunhuang Tanjing was discovered by Mr. Qing Hui of Dutch sucker in 1923, and was incorporated into the forty-eighth volume of Dazheng's newly compiled Tripitaka in 1928, which became the most original and credible basis for studying Huineng.
3. On China's Primitive Philosophy by Mr. Tang Junyi, page 49, and History of Sino-Indian Zen by Gu Feng Zhican 139, etc. To interpret Huineng Zen with "Prajna", this, I think, is more in line with the scriptures of Dunhuang Tanjing.
4. Mainland scholars such as Hong and Lou Yulie can be represented. Please refer to note 82 for details.
5. 1923, Dr. Dutch sucker Qinghui found this book in Dunhuang documents collected by British Museum. After proofreading, it was compiled into the forty-eighth volume of Dazheng's new Tripitaka on 1928, which was called Dunhuang Tanjing. (See Yang's preface to the Tanjing of the New Six Ancestors in Dunhuang. )
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This kind of material, this practice has always been the mainstream of academic circles. [6] But don't forget the objection headed by Hu Shi: The author of Dunhuang Tanjing is God rather than Huineng [7]; In this case, Dunhuang Tanjing will be excluded from the reference materials for studying Huineng's thought. Is Hu Shi's statement credible? Can God really be the author of Dunhuang Tanjing? There are some fundamental difficulties in this statement, which can be divided into three points: first, from the standpoint of historical textual research, Hu Shi put forward three "obvious evidences" that God is the author of the Tanjing [8], and these three reasons are too weak (one of which is due to misunderstanding), which are refuted in detail by contemporary scholars such as Qian Mu and Yin Shun [9]. Second, Hu Shi confirmed that the altar sutra thought in Dunben was God's thought mainly from the confidence of "textual research", so he dared to claim that God would create altar sutra [10]. But there is something wrong with Hu Shi's "internal evidence". The altar sutra in Dunben is different from the concept of God. Master Yin Shun pointed out that the Tanjing emphasizes "self-changing everything" and "intention", while God specifically mentions "no intention", which is the fundamental difference between them [11]; Qian Mu, on the other hand, said that "Hu Shi has no internal understanding of China's Zen" [12], which is a fundamental query to his "internal evidence";
6. Regarding Huineng research, scholars from China, Japan, Taiwan, Hong Kong and mainland China all take Dunhuang Tanjing as the basic data, and Suzuki Teitaro Daisetz, Qian Mu, Yin Shun and others can represent this mainstream.
7. Following Hu Shi's opinion, there is a clear glow in Japan, and the pass is really big (refer to Appendix (2) of Yang's "Dunhuang New Edition Six Ancestors Tanjing"); Later, Yang was also a supporter of Hu Shi, and two articles by Cai Niansheng, On the Authenticity of Six Ancestors' Tanjing and Huineng and Tanjing, were both refuted by Yang. (See Wang's Study on the Philosophy and Moral Thought of Six Ancestors' Tanjing, Journal of Chiayi Teachers College, No.6, Min 81.1). The initiator of the main problem is Hu Shi, so this article is devoted to Hu Shi.
8. The three pieces of evidence are as follows: (1) Wei Chuhou's Monument to the Great Justice Zen Master in Guangfu Temple says that the Shenmen "preached the altar", which is "more suspicious evidence". (2) It is recorded in Dunben's Tanjing that twenty years after Huineng's extinction, "some people risked their lives to set up a purpose by focusing on the right and wrong of Buddhism", which is the "most obvious evidence". These words are obviously sent by God. (3) There is a praise in "Dunben Tanjing" that "God will be a little monk, but only good and so on, and his name will not move". Hu Shi thinks this is "obvious evidence", because the article only praises God, not Huai Rang, Xing Si and others.
9. Regarding the first point, Hu Shi misunderstood that God sent "finally" an altar sutra school; But the correct meaning is to lament God's series, and "I didn't expect" to evolve into "altar sutra" to spread Buddhism, which is to lament God's mistakes, rather than to affirm that God will begin this inheritance. This is a misunderstanding of the text, which can be discussed in the History of Zen in China on page 247. The other two points can only prove that God tampered with the Tanjing, but it can't be said that he created it. For details, please refer to Shun He Tan Jing (published in Tide Sound, Vol.52, No.2-3, pp.202-203) and Qian Mu's History of China's Academic Thought Series 4,91page.
10. Hu Shi himself said: "I believe that the main part of the Tanjing was written by God, and my basis is entirely textual research. Many places in the Tanjing are exactly the same as the newly discovered quotations of God, which is the most important evidence. " (See Qian Mu's History of China's Academic Thought Series 4, p. 95. )
1 1. Wang said in "Research on the Philosophy and Morality of Six Ancestors' Tanjing" (Journal of Chiayi Teachers College, 6,58 pages, Min 81.1) that Yin Shun pointed out that Huineng's "no thoughts" were repetitive and could not live. But in fact, Yin Shun did not compare the meaning of "unintentional" between them, but only compared "intentional" and "unintentional", and Wang Wen made a slight mistake. (See "China Zen History" on page 270)
12. Qian Mu said: "Hu Shi has no internal understanding of China's Zen. He doesn't know that there is a difference between Huineng God and his thoughts. He only talks about the history of Zen from external events, which is his pain. He not only talked about the disease caused by Zen, but also talked about the whole history of China's thought, almost all of which was caused by Zen. (See China Academic Thought History Series No.4, page 204).
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Their statements also roughly represent the general views of the current academic circles; The theory that God will create the altar sutra is fundamentally facing serious difficulties. Third, in a word, Hu Shi's doubts about the author of Tanjing are well-founded, which can be described as quite keen and original. Unfortunately, from "doubt is God" to "it is God", such a conclusion is too reckless, which leads to the result that "many people are extreme and arbitrary". [13] According to the research of modern scholars, this is related to his basic attitude of "opposing Buddhism". Hu Shi believes that Buddhism is "harmful to China's national life, and it is extremely harmful", while "90% or even 95% of Zen is nonsense, forgery, fraud, affectation and posturing" and "God knows himself". [14] Under such a belief, it is only the consistent practice of Buddhists that God falsifies the Tanjing. In Hu Shi's view, it is very likely, roughly enough to push him to make such a hasty conclusion.
We can return to the mainstream tradition, and take Dunben's Tanjing as the most reliable basic document in Huineng research. At present, Dunben Tanjing is the best one provided by Ren Ziyi's collection and the best version of Dunben Tanjing, which is worth reading. [ 15]
Secondly, although Dunben's Tanjing is the oldest and most reliable, what about the different versions of Tanjing that have been circulated since then? There are many versions of Tanjing, and the version of Tanjing listed by Mr. Yang is the most abundant, totaling nearly 30 kinds. [16] However, according to modern research results, there are only two different versions besides Dunhuang edition (about 12000 words): Huixin edition (about 14000 words) and Song Qi edition (about 20000 words). [17] Are these two later versions useful? I
13. Shen Lou Yulie's "On the Research of Hu Shi's Zen History" said: "In the early study of Zen history, Hu Shi did have many biased and arbitrary points, such as asserting that the author of the Tanjing was a god, which is a prominent example." (Journal of Peking University, Philosophy and Social Sciences Edition, 1987, p. 62)
14. Participated in Jiang Canteng's article "A Case Study of Hu Shi's Zen" (in contemporary times, 10 1, 102, 83.9 ~ 83.438+00).
15. The appendix (2) of Yang's Six Ancestors Tanjing in Dunhuang, including the article "Academic Value of Tanjing and Discussion on the Evolution of Tanjing Books and Zen Thought", has a detailed discussion on the whole story of discovery and the value and advantages of its version. Burton Ben's text is included in this book.
16. Another Shijing Temple has 14 different versions, Ui Hakuju has 20 kinds of Zen History Research, and Liutian Shengshan's 1 1 version. (See Hong's Formation and Development of Zen Thought, p. 195)
17. This view was put forward by Mr. Hong. See History of Zen Thought in China 165. Before it, Mr. Guo Peng was divided into four series: Dunhuang edition, Huixin edition, Cao Xiben edition and Zongbao edition (see Guo Peng's Guide to Tanjing, page 35), but Cao Xiben and Zongbao edition were actually seven-pine edition systems, actually three series (see Hong Wen, page 166). Master Yin Shun also put forward four theories: Dunhuang edition, ancient edition, Huixin edition and Zhiyuan edition (see China Zen History, p. 272). The ancient version no longer exists, Zhiyuan version, commonly known as Caoxi version, is still Qi Song School. Therefore, the edition of Tanjing is still divided into Dunhuang edition, Huanxin edition and Song Qi edition. Similar versions under the three systems can be roughly described as follows:
(1) Dunhuang Edition (638-7 13)
(2) Hui Xin Ben (967) = Dacheng Temple Ben (116) = Sheng Xing Temple Ben (1 153).
(3) Qi Matsumoto (1056) = Zhiyuan Ben (1290) = Deyibon (1290) = Yuan You Ben (13 16) = Zongbaoben (/kloc-).