Explanation of QiWu and Huayan Philosophy (III)
The clutch of the "Philosophy of Qiwu" and the Huayan Sect
——Isaac Taiyan's argument against Fa Zang in the Commentary on Qi Wu
Centered
Text | Zhou Zhan'an
(Department of Chinese, Shanghai University, Shanghai 200444, China)
Abstract: The Buddhist factors in Zhang Taiyan's thought have always been concerned by scholars, and the discussion of Zhang Taiyan's Buddhist thought should be grasped in the pulse of the development of Buddhism in modern times. Taking Zhang Taiyan's debate on Fazang in the Commentary on Qiwu as the center, focusing on the "Ten QianYu" and "Rafters Metaphor", as well as the issues of Alaya's consciousness and endless dependent arising, we can analyze the clutch relationship between Zhang Taiyan's "Qiwu Philosophy" and Hua yanzong, and highlight the tension between Zhang Taiyan's thought and Huayanzong. Exploring the position of Zhang Taiyan Buddhism within the framework of Buddhist judgment of sexual silence and sexual consciousness, delusional mind and true heart can also provide ideological premise for further exploring the characteristics of its "qiwu philosophy".
Keywords: Zhang Taiyan; Buddhism; Explanation of Qi Wu; Qi Wu Philosophy; Fa Zang; Hua Yan Zong
01 Introduction: Establishing the Buddhist coordinates of the "philosophy of qiwu"
Mr. Zhang Taiyan
To grasp the scholarship, thought, and practice of Zhang Taiyan (1869-1936), it is necessary to fundamentally understand his philosophy.
Zhang Taiyan's emphasis on philosophy can be seen from the following two records. In his diary dated July 6, 1906, Song Jiaoren wrote: "Uncle Ming was released from Shanghai prison the previous month and came to run the Minbao Newspaper. When he met with Yu Yi, he talked about the method of philosophical research, and asked Yu yi what was the most important philosophical book in Japan, Yu Yi had never studied it, did not know the doorway to it, and it was not a small thing to cover his meaning. "Not long after he was released from prison, and he was in a foreign country, he talked about philosophy after knowing his name, which shows Zhang Taiyan's eagerness for philosophical research. In a November 1909 newsletter to the Journal of National Essence, Zhang Taiyan briefly outlined his own academic approach, with philosophical truth as the purpose: "The disciples and students discussed it on the basis of phonological exegesis, with the Zhou Qin Zhuzi as the pole, and also with the interpretation of the texts. Gai learning takes language as the essence, so the rhyme of the rhymes exhorts it to manage gong also; with truth as the destination, so the Sons of Zhou Qin and his tang Aoye. It is precisely because he regards philosophical truth as the supreme, so Zhang Taiyan is dissatisfied with the sinology, the modern literature of the same era, and the science of science, believing that sinology is "sick in the short", that the study of the present text is "covered by the text, and its loss is witch", and that the science of science is only "the precept of morality, not enough for the return of truth".
Journal of National Essence
His fervent devotion to philosophical research has finally led to his profound philosophical attainments. He once confidently said to his disciple Wu Chengshi: "It is a great pleasure to always read the philosophy of Zhou Qin until the beginning of my generation's play." Hou Wailu also pointed out that Zhang Taiyan "used ancient and modern Chinese and foreign scholarship to knead into a philosophical system of dialects, and in recent times he was the first erudite and thoughtful person." The phrase "ancient and modern, Chinese and foreign" mentioned here is an unusual cliché. In Zhang Taiyan's writing, there are studies of traditional Chinese philosophy such as the I Ching down to Yan Yuan and Dai Zhen, evaluations of his contemporaries such as Kang Youwei, Yan Fu, Ouyang Jingwu, Tai Xuan, and others, as well as introductions to ancient Greek philosophy to modern Western philosophy, especially German philosophy. Because he lived in exile in Japan for many years, he had a deep understanding of the state of thought in Japan, especially in the Meiji period.
As a result of this profound philosophical attainment, it is the "philosophy of Qiwu" that he concentrates on expressing in the "Explanation of Qiwu". He believed that in the face of such a complicated and complicated situation as "the news of ancient and recent political customs, the situation of the wild in society, the righteous truth of Hua Fan's sages, and the sayings of scholars in the East and the West", only his own philosophy can "manipulate things to solve disputes, tomorrow Ni thinks that it is a measure, cuts Dali, and is not inferior." After the "Explanation of QiWu" was written, his friend Huang Zongyang regarded it as "to break the seal of the nine streams of Confucianism and Ink for two thousand years, and to lead the future, the new Aurora sentient beings will know, and there will be a change to the Tao."
Manuscript of "On the Relationship between Buddhism and Religion, Philosophy, and Reality" (from the Institute of Human Sciences, Kyoto University)
In order to deeply understand Zhang Taiyan's "Qiwu Philosophy", it is necessary to first study Zhang Taiyan's Buddhism.
Buddhism has opened up a deeper, subtle, and distant space for Zhang Taiyan's philosophical world. This is also the fundamental reason why ordinary people regard Wang Yangming as the great philosopher, but Zhang Taiyan criticizes him for his lack of Xuanyuan thinking, just as the so-called "Si Nai is too sharp, fu He Xuanyuan is too much?" ”
Qian Mu once divided Zhang Taiyan's scholarship into four pillars, "one is the primary school taught by Yu Yuyinfu, the essence of the West Lake Sutra; the other is the Buddhist scriptures he recited in Shanghai prison; the other is the historical theory of his revolution, which is full of political activities and involves the sages and traitors of the chaotic figures of the past; and the other is that he opposes Kang Youwei's imperial change of law, and at the same time advocates ancient literature and scriptures to oppose Kang's modern literature and scriptures.", he particularly pointed out, "And his belief in Indian Buddhism is especially a pillar of the four pillars of the four pillars." Qian Mu's thesis is unique. The experience of reading Buddhist books in prison after the "Su Report" is indeed of profound significance for the formation of Zhang Taiyan's thought, which is exactly what is called "and the imprisonment of Shanghai, three years old, specializing in the book of the Ci clan." This technique also begins with the analysis of the name phase, ends with the dispatch of the name phase, from the way into, similar to the ordinary life of the simple learning, easy to take the opportunity, to solve this and return, is to reach the Mahayana deep interest. Privately referred to as Shakya Xuanyan, the sons of the late Zhou Dynasty are uncountable; cheng zhu is below, especially insufficient." In short, the study of Buddhist books has given it the commanding heights of thought. Since then, his works such as "Examination Theory" and "On the Balance of the Causes of the Country" have shown the profound influence of Buddhism, and the "Explanation of Qiwu", which is praised by it as "a thousand words and a thousand gold", is an integrated work of his Buddhist thought.
Zhang Taiyan is a master of the vast number of Buddhist scriptures, and he once wrote a preface to the more than 8,000 volumes of the Great Tibetan Sutra published by The Pinja Jingshe, advocating the intensive study of the Buddha by people of insight, which said: "The sutras of the past are not proclaimed, and scholars are afraid of ignorance. The miniature seal has been completed, the circulation has begun to be widespread, but the secret meaning is righteousness, the Buddha does not speak to himself, according to the righteousness, according to the text, set in the ratio, the person who smells the smoke, his transcendent self-realization! Zhang Taiyan also actively participated in the Buddhist debates of his contemporaries. He actively intervened in the discussion of the "Mahayana Non-Buddha Theory" and wrote the "Mahayana Buddhism Theory of Dependent Origins"; he also participated in the "Mahayana Belief Theory" and wrote "Discerning the Truth and Falsity of the Mahayana Belief Theory". He had close contacts with Ouyang Jingwu, Tang Dayuan, Taixu, Yuexia, Zong Yangshangren and other contemporaries, and had a deep understanding of the Weizhi Sect, Huayan Sect, Tiantai Sect, Pure Land Sect, Zen Buddhism, and the sects of early Indian Buddhism and formed their own expositions. He was extremely confident in his experience in studying the Buddhist scriptures, and once said, "The two treatises of the contemptible people who study the Qixin and the Wisdom of Wisdom have all been mastered, and the two treatises are the commentaries of the Lengya, but in contrast to this sutra, there are still those who have not been able to understand it." He even had experience practicing Buddhism. From these perspectives, Zhang Taiyan was rather a Buddhist scholar, but his influence in elementary schools, the study of scriptures and history, and revolutionary practice was so great that his Buddhist achievements were often overshadowed by the latter. Therefore, in the study of Zhang Taiyan's philosophical thought, it is necessary to turn over from the bottom, focus on the negotiation between Zhang Taiyan and Buddhism, and take the Buddhist doctrine and the history of modern Buddhism as the reference coordinates to grasp the position of Zhang Taiyan's philosophical thought.
Mahayana Theory of Faith
The existing study of Zhang Taiyan has not lacked attention to the Buddhist factors in Zhang Taiyan's thought. This can be roughly divided into two categories: the study of historiography and the study of philosophy. Most of these studies can be said to have been conducted from a historical point of view. They focus on the process of Zhang Taiyan's study of Buddhism, the motivation for learning Buddhism, the promotion of the cause of Buddhism, the evaluation of the importance of Buddhism, etc., and occasionally involve the discussion of Buddhist principles. From the perspective of philosophy, the study of Zhang Taiyan's Buddhist thought can be subdivided into two categories: one is to grasp Zhang Taiyan's Buddhist thought in the context of the larger "history of late Qing thought" or "history of modern and contemporary philosophy", and they focus on Zhang Taiyan's use of Buddhist perspective to criticize and analyze the popular trends of thought of the same era, such as evolution, science, axiom, materialism, anarchism, constitutionalism, revolution, civilization, etc., that is, the emphasis is on the use and influence of Zhang Taiyan's Buddhist thought, which is the confrontation between Buddhist thought and the times The second type focuses on grasping Zhang Taiyan's Buddhist thought from the context of the history of Buddhist thought or the history of Buddhist knowledge. Grasping Zhang Taiyan's Buddhist thought from the context of the history of late Qing thought or the history of philosophy certainly has a more macroscopic significance, but considering the depth of the influence of reading Buddhism on Zhang Taiyan's thought, and also considering the wide participation of Zhang Taiyan in the Buddhist circles in the late Qing Dynasty and early Ming Dynasty, and also considering the revolutionary and creative nature and creativity of Buddhism in the great changes in thought and society since modern times, this article believes that the coordinates of the development of Zhang Taiyan's Buddhist thought will be transferred from the history of late Qing thought to the history of Buddhist thought or the history of Buddhism in general. It may help to explore the rational path of Zhang Taiyan's Buddhist thought from a more subtle level, and then provide basic materials for grasping Zhang Taiyan's thought as a whole.
To grasp Zhang Taiyan's thought from the perspective of Buddhism, it can be further subdivided into two approaches: the first is to examine Zhang Taiyan's understanding of Buddhism from the perspective of the more general Buddhist doctrines according to some common characteristics of the various schools of Buddhism; the second is to enter the interior of Zhang Taiyan's Buddhist knowledge and thought, and examine Zhang Taiyan's choices and judgments of the various schools of Buddhism. In Zhang Taiyan's own words, that is, "If you are a servant of Buddhism, is there no simple choice?" As far as I can see, Zhang Taiyan has his own choices between the great and small Multiplications, between Chinese and Indian Buddhism, and between the different Buddhist sects such as huayan buddhism, Weizhi buddhism, Zen buddhism, Pure Land Buddhism, and Tiantai buddhism.
This article attempts to take Zhang Taiyan's choice of Hua Yanzong as the main research object, and examine the relationship between his "Qiwu philosophy" and Hua Yanzong. Next, we first sketch Zhang Taiyan's acceptance of Hua Yanzong in the pulse of the same era.
02 The situation of The Huayan Sect in the same era and Zhang Taiyan's acceptance of the Huayan Sect
Master Chengguan
Huayan Buddhism is a school of Chinese Buddhism, named after the Huayan Sutra. There is considerable controversy about the transmission of the doctrine of Hua Yanzong. It is generally believed that his original ancestor was Du Shun (557-640), and it is said that he wrote "Huayan Five Sects Of Stopping View" and "Huayan Fajie Guanmen" and other texts; erzu was Zhiyu (602-668), author of "Huayan One By Ten Xuanmen", "Huayan Search Xuanji", etc., which initially expounded the ideas of ten Xuanmen and Six Phases of Righteousness, laying the theoretical foundation of Huayan Sect; the three ancestors were Fazang (643-712), Wu Zetian gave famous sages and works of Hongfu, including "Huayan Jingyi Hai Hundred Doors", "Huayan One-Fold Teachings", "Huayan One-Fold Teachings", "Chapters of Huayan One-Fold Teachings", "Chapters of Huayan One-Fold Teachings", "Chapters of Huayan One-Fold Teachings", "Chapters of Huayan One-Fold Teachings", "Chapters of Huayan One-Fold Teachings", "Chapters of Huayan One-Fold Teachings", and "Chapters of Huayan One-Fold Teachings". Huayan Jinshi Zizhang, etc., is considered to be the true founder of Huayan Sect, Huayan Sect is also known as the Xianshou Sect because of its name; the four ancestors are Chengguan (738-839), also known as Qingliang Guoshi, who wrote "Huayan Fa Jie Xuanjing" and "Huayan Shu Qian"; the Five Ancestors were Zongmi (780-841), also known as Master Guifeng, who wrote "The Theory of Original People" and "Notes on the Theory of Faith". Lü Li believes that after the Secret Sect, the lineage of the Huayan Sect is unknown, especially after the Jingyuan of the Early Song Dynasty (1001-1088), and gradually became depressed.
It is impossible to elaborate on the history of HuayanZong here, but only to outline the development of Huayanzong in Zhang Taiyan's contemporaneous generation to show the surrounding context of Zhang Taiyan's contact with Huayanzong. The situation of this contemporaneous generation is either directly or indirectly related to Zhang Taiyan, so sketching this situation will also highlight the intrinsic relationship between Zhang Taiyan and Buddhism. According to the author's opinion, regarding the development of the Modern Huayan Sect, it can be sorted out from three clues. First, he published various Buddhist writings, including the Huayan Sect Sutras, for Yang Wenhui (1837-1911) since the establishment of the Jinling Scriptures Office in 1866, with special emphasis on the works of the Sage Fazang. Most of the Fa-Tibetan works were scattered after the Tang Dynasty, and it was only by relying on Yang Wenhui's collection from many sources in Japan and other places that they were republished and reprinted, that they became widely known. He once described his journey of learning Buddhism as "the first time to learn the Dharma, the lotus pond and the mountain; pushing it up, Zong Xianshou, Cool; and then tracing back to its source, then Zong Ma Ming and Nagarjuna". Yang Wenhui took the Huayan Sutra as the king of the sutras, and the works of Fazang as the guideline for learning Huayan, so as to spare no effort to promote the circulation of the Huayan Sutra and the propagation of the Huayan teachings. Among the disciples, Tan Sitong was known for his proficiency in Huayan. His book "Renxue" declares that "all scholars of benevolence should pass through the Huayan and the books of Xinzong and Xiangzong in the Buddhist book", and the concepts of "sexual sea" and "one more compatibility" that explain the "benevolence" of "Renxue" are mainly derived from the Huayan Sect's scriptures. He even cites the Huayan Sutra to argue for equality between men and women. Second, Kang Youwei promoted Hua Yanzong when he lectured at the Wanmu Caotang in Guangzhou from 1891 to 1897. At that time, Kang Youwei often mentioned Buddhism in his lectures, and the references to the mutual interpretation of Buddhism and Confucianism in the "Sayings of Wanmu Caotang" as a record of the lectures can be described as everywhere. Among them, special attention is paid to the Huayan Jing, believing that "the Huayan Jing is different from the Four Books and the Six Classics, but the humanities are different." The Spring and Autumn Dong Shi Xue, written in the same period, when discussing the relationship between heaven and man, more clearly compares Dong Zhongshu's idea that "the yuan of man cares before heaven and earth" than the theory of the Pilu Nature Sea attached to Hua Yanzong, holding that "the theory of the essence of the esoteric, the saying of Confucius, to Dong Shengfazhi, the deep knowledge and the Huayan sex sea are the same." Later works such as the Datong Shu and the Lectures of the Heavens also reveal the influence of Huayan Thought. His disciple Liang Qichao later summed up the religious ideas of Naishi, arguing that Kang Youwei was "the most powerful in Zen Buddhism, and the Huayan Sect as his destination." Third, it was the promotion of Huayan Sect by The Moon Xia (1858-1917) of the Buddhist Monks, especially in the field of sangha education. Master Yuexia is also considered a key figure in modern Huayan Zhongxing. From the age of 24 until his death in Hangzhou in 1917, he studied and preached Huayan to become the cause of Master Yuexia. During this period, he preached Huayan in Jiuhuafeng, Anhui Province for two years from 1894, and founded Huayan University in Shanghai in 1913 together with Huang Zongyang and others. Yuexia's promotion of Huayan teachings had a wide influence at that time, and Yun Daiying, who later became a revolutionary, continued to listen to Yuexia's explanation of the Mahayana Doctrine of Faith in 1917.
"Spring and Autumn Left Reading Narrative"
Zhang Taiyan intersects with these three clues. Yang Wenhui had a general influence on the revival trend of modern Buddhism, and was a teacher of Zhang Taiyan's Teachings in Buddhism, zhang Taiyan was quoted in many texts; Kang Youwei and Zhang Taiyan first had a dispute over the issue of the classics and ancient texts, and Zhang's "Spring and Autumn Left Reading" was issued for Kang's "New Study of Apocryphal Scriptures", and after the pengshu reform, he became academic and political enemies; Master Yuexia and Zhang Taiyan had many subordinates, which can be described as close friends, and in a letter to the master in 1915, he praised him for "preaching Huayan, wanting to listen to the Fa-rectification, and being like a pole cane bamboo forest." He also pushed The Moon Xia to "have a unique and fearless style, that is, this can be Chang Wu Sect". To sum up, Zhang Taiyan's contemporaries had a relatively strong atmosphere of studying Huayan Sect, and this atmosphere was also very deeply contaminated, which constituted the premise of our understanding of Taiyan Buddhist thought.
Zhang Taiyan came into direct contact with Hua Yanzong's scriptures when he was 30 years old in 1897 or a year before. There is a record in his "Self-Determined Chronology": "Pingziyin asked: 'Did you read the Buddhist scriptures?' Yu Yan: "Sui Qing tried to persuade him to buy it, and slightly touched on the Lotus Sutras, Hua Yan, and Nirvana, and could not be deeply involved. This is 1897, and the acquaintance with Sui Qing, Xia Zengyou, is 1896. But regardless of the details, Zhang Taiyan's acceptance of the Buddhist scriptures, including the Huayan Sutras, was very limited at this time. Tai Yan also traced this history, saying that "at the age of thirty, he befriended Song Pingzi, who persuaded him to read Buddhist books, and began to look at the books of Nirvana, Vimalaya, The Theory of Faith, Huayan, and Fahua, and gradually approached Xuanmen without specialization." As mentioned above, it was not until he was imprisoned for the "Su Report" and delayed reading the Buddhist scriptures after he was released from prison and went to Japan that Zhang Taiyan truly understood the abyss of Buddha's righteousness. In particular, it is pointed out that "Yixin Xuanli has no one who has surpassed the Lengya and Yoga". The Lengya Sutra, also known as the Mahayana Sutra of Entering the Lengya Sutra, is one of the main texts on which the Huayan Sect was founded and absorbed. After Zhang Taiyan came into contact with Huayanzong's scriptures, the most representative respect for Huayanzong should be his speech at the welcome meeting for international students in Tokyo after his release from prison. Among them, he mentioned the need to use religion to initiate faith and enhance the morality of the people, and the "religion" here is the two sects of Huayan and Faxiang. Zhang Taiyan proposed to use these two sects to improve the old Fa, because "what the Huayan Sect said, in pudu sentient beings, the leader of the brain marrow, can give alms to people, and it is most beneficial in morality," and he also said: "In Buddhism, although there are many words that he has to protect, as far as Huayan and Fa are concerned, there is no difference between the mind and the Buddha. Isn't the Buddha I rely on still relying on his own heart, much stronger than the atmosphere of the Christian man who leans on God, touches the wall, and relies on the mountains and the water? The phrase "self-reliance" here echoes the phrase "depending on oneself and not on him" in his letter to a friend at almost the same time. In the context of proposing "relying on oneself and not on him", Zhang Taiyan specifically promoted Zen Buddhism, and in this regard, Huayan Buddhism and Zen Buddhism can communicate with each other for Zhang Taiyan.
Mahayana Sutra
The mention of Hua Yanzong is also found in Zhang Taiyan's letters to friends in the Buddhist world. But the more direct and concentrated discussion is in the Explanation of the Qiwu Theory. The Commentary on Qi Wu not only shows Zhang Taiyan's absorption of Hua Yanzong, but also presents his argument against Hua Yanzong. The debate on Buddhism is based on Zhang Taiyan's basic way of looking at Buddhism. Zhang Taiyanzhi's view and acceptance of Buddhism is not in the way of a believer, not in the way of grasping the Dharma as a religion, but in the attitude of seeking wisdom to grasp the Dharma as a philosophy, proposing that "the height of the Dharma, one side is in the theory, the other side is in the sacred wisdom of the evidence." From this point of view, the debate is indeed the proper meaning of the question.
And it can also be said that it is precisely in this seemingly inconspicuous debate that there are more subtleties of Zhang Taiyan's Buddhist thought. Next, this article is mainly based on the "Explanation of QiWu" and other related materials, starting from the perspective of "defending difficulties", focusing on his debate against Hua Yanzong, and trying to explore one of the ends of Zhang Taiyan's Buddhist path.
03 The context of the "Ten Money Metaphor" and the "Rafters Metaphor" of The Fazang
Zhang Taiyan's debate against Hua Yanzong mainly revolves around Hua Yanzong's theory of "endless dependent arising". This is first seen in the criticism of Fazang's "Ten Money Metaphor" and "Rafters Metaphor" in the Commentary on Qiwu. The "Ten Qian Metaphors" and "Rafters Metaphor" are found in Fazang's Huayan Yiyan Teachings. The "Ten Qian Metaphors" comes from the section "Ten XuanYuan Origins Without Hindering the Righteousness of the Dharma Gate", which are the ten levels listed by the Fazang in order to illustrate the dependent arising of the Fa Realm, that is, the Ten Xuan Yuan's Dependent Arising or the Ten Xuanmen Gates, in order to explain the characteristics of everything without hindering the Fa Realm; the "Rafters' Metaphor" comes from the "Six Phases of Harmony and Harmony" section, which is the explanation of the phase of the Fazang on the origin of the Fa Realm, and also the explanation of the phase of the Ten Xuan Dependent Arising. Together, these two work together to clarify the internal logic of the origin of the Fa-realm, the so-called "Ten Xuan Six Phases." Specifically, in the section "The Ten Xuan Dependent Arising Does Not Hinder the Dharma Gate Righteousness", Dharmagupta proposes to understand the Dharma Realm dependent arising from two levels, namely the "Ten Buddhas From the Realm" and the "Puxian Realm". The former realm is the realm of "enlightenment and ultimate result", which is the realm of self-ineffable, and the latter realm is the realm of "discerning doctrines with dependent causes", which can be analyzed from the perspective of dependent arising, and the ten mysterious dependent arising is the specific development of this analysis. Fazang further pointed out that this can be explained from two perspectives, namely, "metaphorically expressed" and "widely discerned by covenant law.". The ten-dollar metaphor is the specific performance of "showing it in metaphor". The so-called "metaphor", that is, one of the three levels of Buddhist debate on the study of enlightenment, is one of the "three branches", and the so-called "initial establishment and belief are the name of the sect." The cause of the second outage is the name cause. The latter quotation is a metaphor". As far as the origin is concerned, it can be understood from two aspects, that is, "with all the dependent arising laws, there are two meanings." These two aspects, "phase i.e." and "phase in," are used to explain the relationship within the law of dependent arising. Thus, the ten-dollar metaphor must be used to explain both "phase i.e." and "phase in".
"Huayan One-Fold Teachings"
Regarding phase i.e., Dharmagupta said, "In junior high school, from time to time, he will have no reason, so he is self. Why? By his asexuality, for his own sake. Second, when he is empty, he must be, and therefore he is him. Why? From the asexuality, use him as a pretext. Two have two emptinesses, each without a reason, without the other, i.e., with or without two, is the same as the same. This is an analysis from the point of view of whether "self" and "he" have self-nature, that is, from the perspective of the emptiness of the self, which is the level of "body". "Self" if there is, then "he" must be "nothing", in this case, "self" is the main, "he" follows the "self", and thus "he is self"; "he" if there is, then "self" must be nothing, in this case, "he" is the main, "self" follows "he", and thus "self is him". Thus, "phase i.e." indicates not only the state of multi-relational non-separation, but also the internal structure of this non-separation. This means that in the world of dependent arising, when different factors become a certain result in the dependent state, some of the factors are in the main position, the so-called "being"; and some factors are in the auxiliary position, the so-called "nothing". The "being" here is a convenient way of saying that it is not really "being", but a relational "being" in a self-other relation. To further illustrate this i.e.g., Dharmagupta uses the metaphor of the relationship between "one" and "ten": "One is one, why?" For good reason. One is ten, why? If there is no one, there is no ten reasons. From one body to a body, the rest is empty, so one is ten. This is "one" as being, "ten" as emptiness, and the "this one is ten" mentioned here would be "ten is one" if it follows the above self-other relationship, and a more accurate statement would be "ten is one" if it is followed. Dharmagupta then said, "One is ten, why?" For good reason. Ten is one, why? If there is no ten, there is no reason. From nothingness, there is a reason for the rest, so ten is one. This is based on "ten" as being, "one" as nothing, and in terms of the self-other relationship above, a more accurate statement should be "one is ten". Whether "one is ten" or "ten is one", it shows that the relationship between "one" and "ten" is not separated and mutually accomplished, that is, the dependent relationship between "one" and "ten", and this "phase is" dependent relationship ultimately lies in explaining the truth of "dependent voidness".
Regarding "entering into each other," Dharmagupta said, "MingLi has his own full strength in use, so he can take him; he is completely powerless, so he can enter himself." He is powerful, self-powerless, and the opposite is known. It is not according to the self, so it is not phased; the force is used thoroughly, so it becomes a phase. Moreover, from the two powerful forces and the two powerlessness are not the same, so there is no other and no other is not entered; the strength and powerlessness are powerless and powerless, and there is no two reasons, so they are often involved. This is an analysis done from the relationship between the force and use of "self" and "he", and unlike the "phase" at the level of the "body", this is an analysis that is carried out from the level of "use". If the "self" is powerful, then the "he" is powerless, and in this relationship of "self-him" force, it is the form of "he enters into himself". On the other hand, if "he" is powerful, then "self" is powerless and becomes the form of "self-entering him.". "Entering" means the obedience of the powerless to the powerful. Contrary to "in", it is "shooting". To illustrate it in the metaphor of ten dollars, then, is: "One is the number, and the other is the number." Why? For good reason. Even ten, one in ten, why? If there is no one, it is ten. One is fully powerful, so it is taken in ten, and it is still ten is not one. This is to take "one" as strength and "ten" as powerlessness, so that one shot ten, or ten into one. On the other hand, "One, ten is one." Why? For good reason. If there is no ten, that is, one is not a cause. That is, if it is all powerless, it will be returned to ten, and it will still be ten." This is to take "ten" as strength and "one" as powerless, so that ten to one, or one into ten.
"Phase is" is at the level of "body", "phase entry" is at the level of "use", in the same vision of body use, phase is and phase are mutual interpretation, both explain the relationship between the various conditions, not hindering each other, and thus jointly contributing to the Great Dependent Origin Dravidian Law. "One is ten" and "ten is one" convey the same meaning, and in terms of "ten" and millions and the like, which are always composed of "one" as the "principal number", it is "ten is one". The so-called "ten" is not a specific "ten", but "the person who says ten wants to see the circle and the number of endless causes". And the "one" that always constitutes "ten" or even millions and other numbers is "one is ten". "Ten" is made of "one", and "one" is also made of "ten". There is no isolated, self-contained "one." For if "one" has its own nature, then "one" is only "one", and it is not related to "ten" or even millions and so on. In this regard, Fa Zang said: "What is said is one, not self-nature, and cause. Therefore, there are ten of them in one, and they are one. If he does not, he who has no origin in his own nature shall not be named. "Ten" arises from the dependent conditions of "one", and as far as "one" is always the "one" of the "ten", then "one" is also dependent on "ten", so the Dharmagupta says, "Therefore all dependent arising is not self-nature." ”
Rafters: Timber that is erected on a truss to hold wooden strips and roofs
The "rafters" are derived from the "six phases of harmony and righteousness". The so-called "six phases" refer to the total phase, the other phase, the same phase, the heterogeneous phase, the formed phase, and the bad phase. These six phases are possessed by both the above-mentioned Ten Xuanmen and all dependent arising laws. The so-called "round fusion" is the phase of the six phases, that is, the phase of phase, the phase of phase, the phase of harmony. These six phases consist of three pairs, namely total difference, similarity and difference, and good or bad. In the view of this article, this is a further explanation of the aforementioned phase-i.e., the manifestation of phase-in between many phases, rather than just being explained by the "self-other" relationship. Dharmagupta said, "Before this righteousness manifests, all obstacles, one broken and one severed, are destroyed in the Ninth And Tenth Lifetimes; virtue is one becoming all, reason is manifesting everything, and being universal, always in unison, and enlightenment at the beginning of the mind." Good is the origin of the Dharma realm, the six phases melt, cause and effect at the same time, the phase is free, with sufficient obedience and opposition. The key here is that the phases that are generally considered to be distinct, beginning and end, cause and effect, etc., which are generally considered to be distinct, are all presented as mutually exclusive relations, and they arise simultaneously, without precedence, and these phases, which are generally considered to be different from each other, correspond to those indicated by the "six phases". This simultaneous and simultaneous dharma arises from each other without any barriers, and is now known as the Great Dependent Arising Dharma. Here, it is generally considered that the three past, present, and future lives of the past, present, and future are mutually exclusive, and the past, present, and future three of these three lives each become the nine phases of the nine worlds, and the nine phases are merged into the first and the ninth into the tenth, which is the tenth world indicated by the ten generations in the ten Xuanmen. The ten phases are the phases of the world, highlighting the state of all phases of all phases, which is the so-called "confusion and extinction of the Ninth World and The Tenth World", thus achieving the "six phases of harmony" and the Realm of Law without omission.
To further illustrate this point, Dharmagupta gives the example of the "rafters": "Rafters are houses. Why? For the sake of rafters' self-reliance. If you are separated from the rafters, you will not be able to give up; if you get the rafters, you will be able to give up. "The rafter corresponds to the different, heterogeneous, and bad phases of the six phases, and the corresponding of the six phases is the total, homogeneous, and formed phases of the six phases." Rafters are houses, that is, other equals are always equal. The reason why I say this is because the so-called "rafters" is that this piece of wood is relative to the "she", and when I say "rafters", it means the existence of "she", and "she" here constitutes the premise of "rafters", and the "rafters" are "rafters" because they are always "rafters". Rafters are sheds, and conversely, shacks are rafters, because the so-called "sheds" are also accomplished by "rafters.". Even saying that "rafters" achieve "she" retains the meaning of constructivism, that is, to regard "rafters" as other phases and "she" as "total phases" as entities with their own nature. A more accurate statement should be that "rafters are sheds" is that "rafters" itself is "she", just as the so-called "if it is rafters, it is complete, if it is not complete, it is not called rafters". The essence of the "rafters" as other phases, different phases, and bad phases is only the grasp of the total phase, the same phase, and the formation phase from the perspective of separation, each independent, and the other phase is always the relationship between the difference between the total phase, the different phase and the total phase, and the rafters are only the grasp of the house from the perspective of separation, each standing, and the self-division, and the rafters are always the rafters of the house, and the relationship between the difference and the house is not the same. Dharmagupta denounces the practice of separating rafters from the two aspects of "breaking" and "constant": "If it is not complete but has less strength, each of the conditions has less power. But this is more than a little force, not a full abandonment, is also broken. None of the conditions and the power is complete, and those who cling to the whole house have no cause and no cause, which is also their constant. That is to say, if we only talk about rafters on the rafters, and talk about other phases without talking about other phases, then the rafters will be held in reality without the so-called renunciation, which is a judgment; if we only talk about the rafters, we will always talk about the total phase, and it is common to talk about the rafters as having its own nature and not caring about the rafters. Falling into a broken view or common is a misunderstanding of the relationship between rafters and houses of dependent arising from each other, and only by non-assertion can we avoid the misunderstanding of constructivism and realize the state of unhindered integration of all conditions. Further, not only are the rafters, but the rest of the so-called plates and tiles are also rafters. Because "if there is no rafter, it is bad, and if it is bad, it is not called slab tile, etc., so the slab tile is rafters." If it is not rafters, it will not be done, rafters, etc. will not be achieved. Now that it is all together, it is the ear to know. A rafter is both, and the rafters are routine". "Rafters" are "rafters" because their conditions become "she", and since there is a "she", the name "plate tile" is also established, in this sense, it is "rafter" and "plate tile" mutually related. Rafters and tiles are different phases, not only the other phase and the total phase are dependent on each other, but the other phase and the other phase are also dependent on each other.
In the final analysis, whether it is the ten mysterious dependent arising or the six phases of harmony, they all point to the principle of dependent arising voidness. The ultimate attainment of the Xuanhai or Great Dependent Origin Dharma is also emptiness. The universal existence of phases, that is, phases, and phases, indicate in an extreme sense the emptiness of the conditions, and if it is not emptiness but self-nature, then phases are phases that cannot be completed because of the obstacles of self-nature. Not only that, but the words "i.e." or "in" or "photograph" are also false statements, and there is no real occurrence of the action of "i.e." or "in" or "photography". The so-called action always has its precedence of occurrence, and in the law of dependent arising, it is always "always in unison, cause and effect at the same time." As Mou Zongsan said: "Reality is one phase, and the so-called phaselessness is like phase." There is no 'ie' to speak of at this time. This is the spirit of the Prajnaparamita Sutra. And the sages here are convenient to say 'phase is' to show that the origin of the Fa realm is not hindered. The word 'i.e.' should not be fixed to death just because it says, 'That is, it is always phased and nothing is not reciprocal.' Yes is always 'that is and nothing' also. ”
Chapter 04 Taiyan's Argument
Zhang Taiyan's criticism of Fazang is first seen in his criticism of the "Ten Money Metaphor" and the "Rafter Metaphor" itself. Regarding the "Ten Money Metaphor", Tai Yan believes that "this is the meaning of abdication and abdication, but it is possible to say the number, and it is not possible to say things with it." The so-called "number can be said to be" is in Taiyan's view, in terms of the relationship between "one" and "ten" as a number word, it can be said that "one is ten" or "ten is one". Taiyan believes that this can be understood from the mathematical rules of forwarding and abdication, "With abdication, it is known that one is also a cause, and if there is no decimal ten, one cannot be achieved." In the presence of the position, it is known that one is taken from ten, which is called this number, that is, one tenth of the tenth of the tenth, not one tenth of his number. If there is an abdication, it is known that ten is a cause, and if there is no number, ten cannot be achieved. With the advance, it is known that ten is also the same, and the ten is ten, and the ten is also the same as the ten. If it is progressive and regressive, it is all there." As far as "one" can be advanced into "ten", that is, as a "one" that can always be conditioned into "ten", then "ten is one"; in terms of "ten" can abdicate into "one", that is, it is always formed by "one", then "one is ten". One and ten are both dependent, and they are related to each other, and thus by extension, they can fulfill the principle of the dependent arising of the Dharma realm as far as Fa-zang said, the so-called "good cause has no amorphous number, so one is everything, and everything is one." The so-called "saying things with it, that is, it is not possible" is because in Taiyan's view, the "one" as a number can abdicate and be more subdivided, but as far as the more specific "one dollar" is concerned, it cannot be more subdivided, that is, "one dollar is more without abdication, if a dollar is ten, it is not a name money, so a dollar is not ten decimal money." If a baht of money is subdivided, it is not called money, so it is impossible to establish the principle of "one is everything".
This problem of "saying things by it, that is, not being possible" is also manifested in the "rafter metaphor". Tai Yan said: "Originally, the name of the rafters is rafters, and there is no rafter, so there is no rafter, and this is said to be the name of the rafters from the house, and if it is not made of the house, it is only named wooden rafters, not named rafters, and righteousness is also understood." However, if the version of the tile in the case is also there, although the house is because of the version of the tile, and there is a version of the tile, it is not determined to be a house, that is, it is different from the rafters, the name of the rafter is given up, the name of the tile is not willing to give up, in order to make several cases to list the coffin, also known as the version, the bottle urn pot silk is also called the tile. If the rafters are houses, the version of the tile must not be shed, and the other version of the tile is not shed in name. That is to say, in terms of the point that the name of rafters arises from "she", the meaning of rafters is she, which can be established. The names of the elements that can also be attributed to the "she" of the version or the tile are not derived from the "she", so that the principle of the version of the tile is the house cannot be established. By extension, it is impossible to establish the principle of "one is everything, everything is one". Combining the above two aspects of the problem, TaiYan believes that the metaphor of Fa-Zang does not completely indicate the origin of the Fa-community, just as the so-called "Fa-Zang has not been famous and skillful, and there are similar sophists."
These distinctions of Taiyan can be understood from two levels. First, Taiyan's discernment tends to be too pragmatic, thus making its discourse have the meaning of constructivism. As analyzed in the previous section, in the Fazang, one coin and ten coins, rafters and houses, etc. are only for the sake of clarifying the truth that phases are phased together, that is, they are in phase, and cannot be analyzed from logical relations. The relationship between one and ten cannot be corresponded to by the "righteousness of fate" of forward abdication, nor can the "rafters" and "houses" correspond to the relationship between the actual part and the whole. And in the study of enlightenment, the so-called "yu" is originally listed to further explain the "sect". "Yu" means the Sanskrit word "Dalisser to the case", and the literal translation is "see the edge". The so-called "seeing the edge" means that "all the events of the same holy opinion are seen on the side, that is, the relations between the events that the ordinary people recognize as invigorated." Tai Yan's argument is that the "yu" is adhered to and pushed backwards to "zong". Second, TaiYan's argument against the two metaphors of Fa-Zang is not different from Fa-Zang, but that Fa-Zang has not completely completely understood its theory, and the so-called endless dependent arising has not been realized. The meaning of "one is all, everything is one" put forward by Fazang and even the entire Huayan Sect is exactly what Taiyan repeatedly mentioned and cited alongside what Zhuangzi discussed: "The Huayan Sutra Yun: Everything is one, one is everything. Dharmagupta says that all conditions correspond to each other. Fables Cloud: "All things are seeded, and zen in different forms." Righteousness means that all things are planted with each other. The Mahayana Sutra says, "One seed should be observed, and it should be printed with non-seeds." One kind of everything is a variety of hearts. 'The meaning of the endless dependent arising of the Dharma Zangli is exactly the same as the meaning of the Fables. ”
Explanation of QiWu
So, what should be done to thoroughly completely completely realize the meaning of the endless dependent arising of the Fa-Zang? Tai Yan proposed: "Now according to the "Fables" to solve the "Qi Wu", more new quantities, to prove the purpose of Si. The so-called "new quantity" is, in a nutshell, the Alaya consciousness. In other words, Zhang Taiyan should base himself on the Weizhi Sect to supplement the deficiencies of the Huayan Sect, or to use the Weizhi Sect to complete the original meaning of the Huayan Sect. This is Zhang Taiyan's further defense of Fazang. To accomplish this task, Taiyan first made a correction to the Wisdom Sect, and the essence of the correction was to complete the theory of "Wisdom Without Bounds". This is also the logic that runs through the entire "Explanation of QiWu". Tai Yan said, "In the past, only the Wisdom Sect was righteous, and the four great names were not allowed to be creatures. "The so-called four major factors, namely earth, water, fire, and wind. In ancient Indian thought, this was generally considered to be the basic element that constitutes all matter, and in terms of its ability to produce matter, it is also called color-making. Tai Yan believes that the Ancient Wisdom Sect also has this thought, and therefore there is a distinction between the emotional realm and the instrument realm. However, Tai Yan further believed that this practice of attributing the four major elements to the immortal element and the instrument realm certainly could not complete the definition of wisdom. He argues that Jin also has knowledge based on the Mahayana Doctrine of Faith on the three subtle phases of ignorance, seeing, and realm. The three phases are the three phases that arise in the mind according to the "unconscious" physical nature, and as far as the three phases arise from the "unconscious" physical nature, Taiyan believes that these three phases correspond exactly to the three kinds of consciousness of karma, transmutation, and present consciousness. Take gold as an example, and extend to the four majors: "Gold has a heavy performance introduction, which is karmic awareness; if it can touch other things, this is transmutation; or sum or distance, this is present consciousness." Therefore, Gold also has knowledge, and all the living are all. From the point of view of the so-called "lifeless" all have knowledge, then the distinction between the emotional realm does not actually exist, but is only a kind of conventional hypothesis: "Why is the old dividing the realm of the emotional realm?" Answering the other's words but according to the wisdom of the superior, false as a distinction, such as coral pearls and other things, is the emotion is the instrument, the nature is difficult to determine, but can be said to be the world as the instrument world. Therefore, although it is said that gold is the world of instruments and does not hinder life, it is based on the conventional truth of knowledge, and if it is based on the true truth, it is only knowledge. The purpose of maximizing the logic of the Wisdom Sect in order to complete the truth of "Wisdom Without Boundary" is to use the universality of "Knowledge Without Knowledge" to prove the original meaning of "one is all, everything is one" in The Dharma collection. Thus, the limitation of the Dharmagupta "to say a number of words, but to say things by it, that is, not to be" can be overcome in the situation of "that is, only knowledge.". As the saying goes, "The lower gold stone is also contained in the human body, or mica, or meal stalactite, and can be taken as a human body." Even rock mercury, the death of food, has the ability to harm each other, that is, there is a way to harmonize. For example, slow touch is caressing, rapid touch is quenching, far fire is simmering, forcing fire is scorching, so there is no more phase and "more kind" that is, "all things are Zen in different forms" as stated in the Fables, that is, "one is everything, everything is one" in "Huayan Sect". Compared with the criticism of the two metaphors of Fazang, supplementing Huayan with wisdom is a deepening of Zhang Taiyan's debate on Fazang.
But this is not the whole problem, Zhang Taiyan's argument against Fazang is further manifested as dissatisfaction with the "origin of the Fa realm" itself. Dependent arising is the basic concept of Buddhism, which expresses the basic Buddhist view of the existence of all dharmas, and is a general explanation of the process of becoming, abiding, alienating, and destroying. The so-called dependent arising, that is, the arising of causes, points to the principle of dependent arising voidness, which is voidness in terms of the essence of the universal law, and dependent arising in terms of the form of existence of the universal law. The theory of dependent origin is the theoretical basis of Huayan Sect, and The Huayan Jinshizi Zhang, written by Fazang, takes "Ming Yuanqi" as the first meaning. Generally speaking, dependent arising can be roughly divided into four types according to the development context of Buddhism itself, namely karmic dependent arising, Alaya consciousness dependent arising, true ru dependent arising, and Dharma realm dependent arising. Karmic dependent arising is the Hinayana Buddhist view of dependent arising, also known as "separate love and non-love dependent arising." It creates various karmas based on the confusion of sentient beings, and uses these karmas as the cause of the transformation of life, that is, the results of life and death that appear in the path of suffering due to karma, which together are the continuum of the three paths of confusion, karma, and suffering. Alaya consciousness dependent arising is the wisdom of the wisdom of the wisdom of the view of dependent arising, as the name suggests, is based on the alaya consciousness as the fundamental basis of sentient beings, that is, the basis for dependent arising. Alaya consciousness contains immeasurable seeds, seeds that give birth to the present, the seeds that are current, the cycle of reciprocating, and the generation of the universal dharma, thus establishing the principle of universal knowledge. True dependent arising is the Mahayana view of dependent arising, also known as Rulai Tibetan dependent arising, which is the emergence of the Dharma with the extinction of the unchanging true mind. Its theoretical basis comes from the Mahayana Theory of Faith, which distinguishes between the true mind and the mind that is born and dies. The Dharma Realm Dependent Arising is Hua Yanzong's view of dependent arising, also known as endless dependent arising. It takes the realm of law as a major dependent arising, which refers to both the laws and the nature of the law, and has the meaning of communicating phenomena with reality and becoming one. Hua Yanzong uses his own Dharma realm dependent arising as the ultimate dependent arising covering the above three kinds of dependent arising: "If the Hinayana Dharma adheres to the cause, there is no name for these six meanings. If the three-fold Raya consciousness, such as the Tibetan Dharma without self-cause, there are six righteous names, and the Main Companion does not have it. If a multiplication of puxian yuan cause, with sufficient main companionship, endless dependent arising, fang ultimate also. The "six senses" mentioned here, that is, the "cause" as dependent arising, has six meanings, that is, emptiness does not wait for the cause, emptiness is powerful to wait for the edge, emptiness is powerless to wait for the edge, there is a strong force to wait for the edge, there is a strong wait for the edge, and there is a powerless to wait for the edge. The purpose of proposing these "six meanings" is to emphasize the various forms of "cause" and the various forms of "cause" and "condition", so as to show the characteristics of this dependent arising that does not fall into any trap but is unhindered, thus achieving its idea of endless dependent arising. Therefore, Fa Zang praised the origin of the Fa Realm as "no obstacle to tolerance, such as the emperor net should be Luo, if the Dzi negotiates, it is harmonious and free, and it is endlessly difficult to name."
However, Zhang Taiyan does not take the Dharma-realm dependent arising as a special victory in these various kinds of dependent arising, on the contrary, he said: "This endless dependent arising is said to be the second place, and if it is true, it is unfolding and analyzing, and there is no end to it, so it is necessary to rely on Tibetan consciousness, saying that this differentiation is only illusory." This is to make "Rulai Tibetan Dependent Arising" a special victory and "Endless Dependent Arising" as the second. However, what exactly does this mean by "Rulai Tibetan Dependent Arising"? Tai Yan continued, "The Shamen Fool says that there is no end to dependent arising, and that he regards rulai as a victory. This is both inverted and unenlightened. It is also said that if you come to Tibet and say that you will be victorious, if you do not realize that Tibetan knowledge is like Tibet, you will be like To come to Tibet, and the Lengya and The Tantric Strictness are all said. Obviously, there is a debate and even subversion of Zhang Taiyan's general understanding of Buddhist dependent arising: first, the origin of Tibetan consciousness is the origin of Tibetan consciousness; second, in Zhang Taiyan's case, there is no generally said that the origin of Tibet is true as dependent arising; third, the dependent arising of Tibetan consciousness is higher than that of the Dharma realm. The so-called Tibetan consciousness dependent arising, that is, the Alaya consciousness of the Weizhi Sect, so in a nutshell, Zhang Taiyan's theory of dependent arising is the alaya consciousness dependent arising that ultimately settles in the Weizhi Sect, which maintains a long distance from the Huayan Sect's Dharma realm dependent arising. By extension, as far as the "Commentary on Qi Wu" is concerned, Tai Yan did not intend to seek a compromise or a communication between the Weizhi Sect and the Huayan Sect, but on the contrary, it was the Weizhi Sect that sentenced the Hua yanzong.
The Huayan Sect subdivides the legal circles into four levels: the legal circles, the rational legal circles, the directors who do not hinder the legal circles, and the legal circles that do not hinder everything, and take everything as the ultimate goal. There is a logic that gradually settles on "things" and is also a logic that goes from false existence to false existence to false existence to false existence and true existence to vacuum magic, and the Fazang interprets it with "from the state of mind to the present state of mind", which represents the ultimate goal of the Huayan Sect's view of the Fa. The so-called "things" were originally relative to the "reason" and pointed to the special things, but in the context of the Huayan Sect, it is better to experience the principles of the Fa realm in this special situation, so as to highlight its round meaning of "one is everything, and everything is one". In the "Huayan Samadhi Chapter", the Fa Zang once discussed the "Ten Doors of The Council's Harmony and Righteousness", that is, the Council's Round Harmony Gate, the Rational Law Hidden Gate, the Matter Law Hidden Door, the Matter Matter Phase Door, the One Matter Hidden Door, the Matter Hidden Door, the Matter Phase Gate, the One Matter Hidden Door, the One Matter Hidden Door, the Multi-Event Hidden Door, and the Round Fusion Virtue Gate, each of which is analyzed into ten righteousnesses. From this ten disciplines alone, we can see the important position of "things" in the Huayan teachings. In a nutshell, in the field of endless dependent arising, there is a realm in which the three-dimensional structure corresponding to things and reasons is eliminated and the reason is the same thing, which can also be said to be a realm of unobstructedness, which is the full-scale presentation of the Buddha's enlightened nature in concentration. It is precisely for this reason that there is a situation in which the above-mentioned Fazang is "always in unison", "six phases melt", and "cause and effect are simultaneous". However, it is also here that Zhang Taiyan believes that there is a danger of "reversing the color of the heart". The danger of this "inverted heart" can also be said to be the danger of "upside down the council". Although Hua Yanzong's affirmative grasp of "things" was unfolded within the framework of "vacuum magic", this grasp was probably an excessive attachment to "things", that is, "color", in Zhang Taiyan's view. He criticized the "if attachment is true" when criticizing the endless dependent arising, which in the final analysis is the "attachment" to this special phenomenon. And this point is in conflict with the "boundless knowledge" that he repeatedly discusses throughout the "Explanation of QiWu". He also criticized the existence of Fazang's "rafter metaphor" as "having an effect in the cause of depravity, similar to saying that there is a bottle in the mud", and it is precisely the logic of focusing on the Huayan Sect's logic of seeking reality that is, the image of things, the so-called "cause" is "the image", and the so-called "effect" is "reality". The criticism is fierce. Because the theory of "cause and effect", that is, the idea that the effect has been pre-contained in the cause, is the theory of the number theory and vedanta philosophy, which is a foreign path relative to Buddhism.
"Dafang Guangfo Huayan Sutra"
At this point, another question arises. Since Zhang Taiyan had such a fierce criticism of Hua Yanzong's teachings, why did he affirm Hua Yanzong's theory of "sexual arising"? In 1911, in a lecture to Japanese monks, Zhang Taiyan once said: "But there is a point of strength that Indians cannot think of, just like the Huayan Sutra has 'sexual origins'. When Hua Yanzong took the word 'sexual uprising', he still had some understanding. The concept of "sexual origination" comes from the Jin translation of the Huayan Jing Rulai Sexual Origin (Tang Dynasty Shicha Nantuo translated as "Rulai Appearance Product"). This is one of the core concepts of the Huayan Sect, also known as Dharma Dependent Arising. It refers to the arising of all dharmas, or the true mind, based on the Dharma nature that the Buddha has self-attested. Regarding sexual arousal, the Huayan teachers have a variety of explanations, and in a nutshell, it emphasizes the ability of Dharma to arise. The characteristics of sexual arising can be grasped from the contrast with dependent arising. The Four Ancestors of Huayan, Chengguan, once said, "If you take away the purity with contamination, you belong to all sentient beings, so it only arises from dependent conditions; now with purification, only the Buddhas belong to the Buddhas, so the name arises." Visible arising is more focused on "net", which has a more intrinsic meaning than dependent arising. Some commentators have analyzed it this way: "The Dharma-nature is used as a whole, and its manifestation arises from the side of the Dharma-nature called sexual arising, and the one that arises from the dependent condition is said to be dependent arising." Fazang defines Dharma-nature more explicitly by "body": "It is said that it is used according to the body, and it is called sexual origin. The so-called "body" is a true heart, that is, the self-pure and pure and clear body that the Dharmazang has repeatedly discussed, that is, the body of the Dharma in Rulai Tibet. Thus, the proposal of sexual arising, than dependent arising, can highlight the characteristics of the Buddha's manifestation in concentration, which is sufficient, the same as the end, and has no precedence, and can also highlight the characteristics of the image, that is, the reality. However, Zhang Taiyan's affirmation of "sexual arising" does not start from this characteristic of that is, the image of reality, nor does it start from the meaning of the pure and pure body of self-nature, but focuses on "ignorance"! Tai Yan began by saying that "sexual arising" can supplement the inadequacy of "dependent arising": "Because the first cause cannot be specified, although it is said to be dependent, it is the same as the general rootlessness." Like "Lenga" and "Rising Faith", they all refer to the sea as true heart, the wind to ignorance, and the wave to delusion. But the wind and the sea are two things, and in this proportion, ignorance and sincerity are also two things. There is originally a wind outside the sea, and in this proportion there is also a kind of ignorance outside the mind. This is no different from the view that number theory is distracted from the self and the self is dual. Only when it is said to be 'sexuality', all kinds of problems can be solved. Because I was absolutely sincere, I didn't know that there was me. If I don't know this, it is ignorance. Because I don't know that there is me, I see it as the instrument world and the emotional world. This is the first main cause of dependent birth, and many mysteries are broken in one sentence. It can be seen that Taiyan's affirmation of "sexual arising" is mainly because "sexual arising" can avoid the defect of "general and rootlessness" in the theory of "dependent birth", thus indicating the origin of the world's universal laws, which is the "true heart", but this true heart is not the true heart of the pure and round body of self-nature, but the true heart that is not one and the same as ignorance, and in the logic of Taiyan, it is more accurate to say that this "true heart" is "ignorance". Compared with the above-mentioned Interpretation of the "Body" by the Fazang, the theory of Taiyan is rather the opposite.
05 Chapter Taiyan Buddhist Position
The tension relationship between Zhang Taiyan and the Huayan Sect, especially the Dharma-Tibetan doctrine, is outlined above, and one glimpse of his Buddhist thought can be glimpsed. However, in order to systematically grasp Zhang Taiyan's Buddhist thought, and thus grasp his "philosophy of Qiwu", it is also necessary to have a broader vision of Buddhism and the history of Buddhism, and to gain a new understanding from its comparison with the surrounding knowledge network. Here, lü Li, Xiong Shili, and Mou Zongsan's debate on sexual silence and sexual consciousness is used as a reference coordinate to explore the position of Zhang Taiyan Buddhism, so as to further deepen the understanding of the clutch relationship between the "philosophy of qiwu" and huayan sect.
Lü Li
Lü Li once distinguished between Indian Buddhism and Chinese Buddhism around the interpretation of "mental nature", arguing that Indian Buddhism originally explained the mind in terms of the meaning of silence and silence, while Chinese Buddhism explained the mental nature in terms of the meaning of spiritual awareness, the former he called "sexual silence theory" and the latter he called "sexual consciousness theory". He specifically put it this way: "The Indian Buddhist understanding of mental clarity is to focus on the fact that the mind is not the same as the disturbing emotions. It thinks that the disturbing nature of the disturbing nature is an accidental occurrence, that it is not in harmony with the nature of the mind, and therefore describes the nature of the mind as silent, silent. This kind of statement can be called the "sexual silence". Chinese Buddhism uses the meaning of instinct to understand the clarity of mind, which can be called 'sexual awareness'. In terms of sexual silence, the mind is clear only in terms of its 'possible' and 'of course'; in terms of sexual consciousness, it is equivalent to 'real' and 'already'. The point here is that the theory of sexual silence is negative for the understanding of the clarity of mind, which is intended to be free from suffering, while the theory of sexual consciousness is positive for the realization of the clarity of mind, and its intention is to become a Buddha. Lü Li further believed that because of the negative understanding of the theory of sexual silence, Indian Buddhism paid more attention to the change of reality, and he thus proposed the concept of "refuge", that is, the "knowledge dependence" of changing Tibetan consciousness from dyeing to purification to get rid of troubles; while the theory of sexual consciousness that seems to have a positive understanding of the mind is more likely to flow into the path of "returning to the original" and cannot talk about substantive change and thus flow into political conservatism. In this context, Lü Li specifically mentions Hua yanzong as a representative of Chinese Buddhism. He said: "The Huayan Sect uses the Ten Xuans to explain dependent arising, with the intention of giving play to the theory of 'sexual arising', thinking that 'this mind' originally has all merits, does not pretend to be cultivated and appears with the circumstances, and buddhas and sentient beings are only different in enlightenment, and the differences in the main companions." Hua Yanzong's development from this argument to the so-called "sexual possessiveness" of the Tendai Sect, and the development of the idea of "everything ready-made" in Chinese Buddhism, can also be said to have reached its peak. Obviously, Lü Li is based on the theory of sexual silence and critical of sexual consciousness.
Bear Ten Force
As is well known, Lü also debated Xiong Shili in the 1940s on the basis of his "sexual silence theory". At the same time, Lü Li criticized Xiong Shi for not distinguishing between sexual silence and "self-enthusiasm and wisdom, but a lifelong rotation in a similar law, not allowing one to see the truth, it is too much to live up to", while Xiong Shili replied with "verbal consciousness, and silence in it." Silence, but awareness in it. The sexual body is originally true silence and true awareness, which is easy to say, that is, awareness is silence, that is, silence is awareness." The debate between Lü Li and Xiong Shili can be said to be the embodiment of the theory of sexual silence and the theory of sexual consciousness in the history of modern Chinese thought, and it is worth pursuing again. However, Xiong Shili's idea that the stylistic text of the New Theory of Knowledge was eventually attributed to Zong Da Yi made this debate overflow the vein of Buddhism and became diluted. At the end of the debate, Xiong shi declared, "I don't fully believe in the Buddha at all, because it doesn't matter whether it is false or not." I still find the truth in myself", that is, to end the debate by shelving Buddhism. However, in the case of Mou Zongsan, a disciple of the Xiong clan, this debate was partially continued.
Mou Zongsan
The pairs of "true heart" and "delusional mind" are used as a starting point for grasping the evolution of Buddhist thought. Its so-called true heart system can be said to correspond to the sexual consciousness theory that Lü Li said, while the delusional heart system corresponds to the sexual silence theory. Unlike Lü Peng, who used sexual silence as a criterion for distinguishing Chinese Buddhism from Indian Buddhism, Mou Zongsan placed the difference between the true heart system and the delusional mind system within Indian Buddhism, specifically within the solipsism. He started with the Mahayana Treatise, which was created by the Great Master of wisdom, and believed that the Regent Mahayana Theory translated by the True Truth first could be called the pre-regent solipsism, while Xuanzang's retranslation of the Regent Mahayana theory was the later solipsism. He believes that "the early solipsism is to go to the true heart, the so-called true heart system, and the later solipsism is determined to be the delusional mind system, which is also the old meaning of the systematic solipsism expressed by the theory of immaturity." As the name suggests, the true mind system is the interpretation system with the self-pure mind of Rulai Tibet as the main body, and the delusional mind system is the interpretation system with the delusional mind or Alaya consciousness as the main body of the birth and destruction of the defilement. With this as a starting point, Mou Zongsan advanced to the vein of Buddhism in Middle-earth, taking the Mahayana Doctrine of Faith as "a typical system of 'true heart as the main vain practice is the guest'", and regarded "Huayan Sect is the one who was founded with the Huayan Sutra as the target and the "Theory of Rising Faith" as the support point of righteousness", and in the context of rulai Tibetan dependent arising is transcendent decomposition, "follow the path of decomposition, to the huayan sect and the extreme, there is no way to enter again". In Mou Zongsan's judgment system, although the True Heart System and the Delusional Heart System are each established as independent systems, the "True Heart Sect is actually higher than the Delusional Heart Sect", and "the system of delusional hearts that have no worldly relatives cannot be called divergence". As a result, he was difficult to argue about the indochina school to which Lü Lan belonged. He particularly grasped the fact that "Rulai Tibetan Consciousness" was different from and higher than "Tibetan Knowledge" to criticize the inner academy's equivalent of Rulai Tibetan Consciousness and Tibetan Knowledge, arguing that "as far as the Lengya Sutra is concerned, Ouyang has not been able to see that lü Qiuyi has no such thing as 'no self as coming to Tibet', 'Tibetan consciousness', and 'Rulai Tibetan name Tibetan knowledge' as stated in the Laiye Origins of the Delusional System, and has not seen that this is true, at least it cannot be determined that the Lengya must be so, at least it cannot be determined that their interpretation is more favorable than that of the Theory of Rising Faith". More explicitly criticizing Lü Li for equating Alaya Consciousness with Rulai Tibet, it is "dragging Rulai Tibet down to Alaya Consciousness."
As mentioned earlier, when Zhang Taiyan discusses the emphasis on dependent arising, he also equates rulai-Tibet dependent arising with Tibetan consciousness dependent arising, and this Tibetan consciousness dependent arising, that is, Alaya consciousness dependent arising, is higher than endless dependent arising. In this sense, it can be said that Zhang Taiyan is similar to Lü Li, and belongs to the "sexual silence theory" or the "delusional heart system" in the sense of Mou Zongsan. In 1918, in the article "The Origin of the Inner Academy" written for the establishment of the Inner Academy, he claimed that "from the beginning of the Mahayana, and finally to the Ci and Wushu as the mainstay", he also quoted Ouyang's opinion of indistinguishable wisdom as "enough to walk alone and a thousand ancestors", which also showed his closeness to the veins of the Inner Academy.
The Prajnaparamita Sutra
In the Commentary on the Theory of Qiwu, alaya consciousness as a "delusional mind" exists as the theoretical cornerstone of Zhang Taiyan's counterattack against various popular discourses of the same era, such as civilization, evolution, anarchism, and so on. The "delusion" of Alaya consciousness also corresponds to the "delusion" of various popular names such as civilization theory and evolution. Tai Yan once made simultaneous remarks such as "all things are one with me", "all things are planted in different forms zen", "endless dependent arising", etc., but do not hope for the meaning of the text, and follow this theory of all things and me to the later Confucian theory of the oneness of all things and the various theories of "birth" derived from it. The first point of the "philosophy of qiwu" is not "birth", but rather "no birth", not "simultaneous birth", but "simultaneous annihilation", which is the so-called "therefore not only born with heaven and earth, but also destroyed with heaven and earth." If you count the true heart, that is, there is no heaven and earth, and there is no one in me, and the heavens and the earth are not born with me." Therefore, the "one" of "all things and I am one" mentioned here is not the "one" of full fulfillment, but the "one" of "sexual silence", the so-called "one thing and one sound, all are silent, and then the end". This is also in line with the Prajnaparamita Sutra's statement that "the one nature of the laws is asexual, and the asexuality of the laws is the oneness" if it is said. Tai Yan finally asserted that "the essence of the thing is not qi", why is "the original from the qi"? It is precisely because the essence of the universal law is "asexuality," "silence," "lifelessness," delusion, and "alaya consciousness."
However, "self-unity" is not the end. After fighting back against various false hypotheses, the "philosophy of Qiwu" demanded active creation and establishment, because "Gou devoted himself to the idea of destroying sentient beings, but forgot to be confused, the difficulty of he winged the river, and the unpredictable period of change in the valley, although it held great compassion, it was still not suitable for public opinion." Therefore, the establishment of the "philosophy of qiwu" must be based on and suitable for the establishment of "public opinion". This is exactly what Tai Yan meant when he said, "The man of the Qi Wu takes the heart of the people as his heart." And the person who can practice this "philosophy of unity" "with the hearts of the people as the heart" is not the "bodhisattva one expounding" who "if all sentient beings are not nirvana, I will never enter."
Compared with this kind of willingness and action of "bodhisattvas expounding on the indifference of the people, remembering the harshness of the criminal government, and making the world have no work to do, and seeing no literature and wilderness", this article's analysis of the clutch between the "philosophy of Qiwu" and the Huayan Sect, and the analysis of Taiyan's choice between sexual silence and sexual awareness or between sincerity and delusion are all residual matters!
This article was originally published in the Journal of Hangzhou Normal University (Social Sciences Edition), No. 2, 2021
About the Author
Zhou Zhan'an, Doctor of Literature, is currently a lecturer in the Department of Chinese of Shanghai University, mainly researching the history of modern Chinese thought and literary history. He has recently published "Taking the Hearts of the People as the Heart" - Zhang Taiyan< Explanation of qiwu theory>", "The Peasant Problem, the Theory of Production Relations and the Political Economy of the Chinese Revolution - The Ideological and Political Momentum of the Controversy over the Question of the Nature of Chinese Society", "The Chinese Revolution "Downward Transcendence" and Its Significance: An Examination of the History of Thought", etc.
Special thanks
Dunhe Foundation
Zhang Taiyan Huang kan Academic Research Center of Beijing Normal University
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