Excerpts from "Seating"

◎ Attachment: Section 2 of Chapter 2 of Introduction to the Origin of Indian Buddhism by Lv Cheng.

Originally in the north, it was said that all departments had advantages in North India and China and India, and their situation gradually blurred. It is generally believed that Vantage and Fazang are the representatives of the audience. The seats in the south are mainly in Sri Lanka, and there have been changes before and after. Later, it was represented by the big temple residence school. When Xuanzang and Yijing went to India, they were still very popular in India. According to the Book of Changes, after each part of the house, the seat of attendance is divided into three parts, but it is not named, which may refer to Fearless Mountain Residence, Duolin Residence and Sri Lanka Temple Residence. The top seats of Lu Tian's biography are all three in Sri Lanka. As you can see, India's top seat has disappeared, representing Sri Lanka.

In addition to Vantage, Fazang and Sri Lanka, the attendance system also says that there are snow-capped mountains. It is said that after all the divisions went out, the Mojeto area became their sphere of influence. Force the upper seat to move in the direction of the snowy mountain, and then the basic upper seat will become a snowy mountain. According to the Understanding Law (a biography of Sri Lanka), King Ashoka sent a seat to preach in the snow-capped mountains, with the largest number, leading five people. The classic is the first sutra of Buddhism, which is very important. It can be seen that the importance attached to the snow-capped mountains at that time. This matter has been recorded. Archaeological data show that the remains of graphite, Yamazaki Pagoda (one of the 84,000 pagodas built by Ashoka) and the inscription of Xueshan Department have been found in the north. Round photo of Kimura in Japan once proved that the Snow Mountain Department has its own precepts, that is, the Chinese translation of the "Pine Wood Sutra". However, the later transformation of the Snow Mountain Department has been confused with the multi-cultural department, and the materials from the south will be incorporated into the system of the mass department. The theory of different sects says that it has a * * sound on the theory of five things in heaven, and does not recognize it as a seat of honor. However, when it comes to the theories of the various factions, it still includes the Snow Mountain System.

The basis of studying the theories of various factions is the Sanzang of various factions. Of course, not all eighteen departments will have their own classics, but important departments will. When Xuanzang returned to China, he brought many Sanzang sects with him. As for the attendance system, according to Ci En Chuan, there are 14 Sanzang who brought back attendance, 22 Vantage Sanzang (Mishasai) and 42 Fazang (Fami) Sanzang. The first Sanzang mentioned here may also belong to Ceylon, with only fourteen pieces, which are incomplete (classic or similar, I'm afraid not). According to the Book of Changes "Biography of Returning to the Motherland", the monk praised 100,000, which is about 400 volumes of China.

The translation of the teachings of various sects in the audience into Chinese is a five-point method, and the translation of the teachings of the French and Tibetan departments into Chinese is a four-point method. The so-called five points and four points refers to the division of law. The law has already talked about the first meeting and their Sanzang organization, using the five-point method (the record in the Pine Book of Snow Mountain Department is similar). First of all, the classic five-point method is five ahan: long, medium, increasing one, miscellaneous (corresponding) and miscellaneous. Among them, the number of adding a Han is from one to eleven, which is their characteristic (there are eleven laws for the public, and some departments only increase to ten). For the corresponding statement of A Han, they think it is about the Eight Biographies (that is, about the disciples' families). This may refer to the fu part, because the general principle is to classify by law, and to classify by word is to use fu. There are many miscellaneous collections, starting from the origin of the Buddha, saying, authentic, Polo extended to the last holy volume, twelve kinds of * * *. Secondly, the five-point rule is:

(a) Interpretation of monks' precepts;

(2) Interpretation of the precepts of the monks;

(3) things (such as being ordained, being peaceful, etc.). ). Translated into' degree' or' meaning');

(4) Mother, that is, the general theory about precepts;

(5) Add a Puni, that is, the supplementary explanation of the precepts, and the arrangement will increase according to the number.

Third, the theory of the five-point method is:

(1) Ask and analyze Buddhism from various categories;

(2) Don't ask, that is, without any analysis;

(3) If different laws can contain each other, they are classified into one category;

(4) Accordingly, although laws are interrelated, they are not mutually inclusive;

(5) Interesting. Telling Buddha is not only a mutual correspondence, but also a cause and effect. Its origin involves the establishment of cause and effect.

The above-mentioned Sanzang is preserved in Chinese translation, and An Shigao called it 44 Miscellaneous Classics, which was attached to the Seven Views Classics. Today, it is judged as the Seated Sutra, which can be compared with the Pali word "Plus One Ahan". In addition, there may be other Arabic parts in other fragmentary scriptures, but they have not been found. The law is divided into four parts, five parts and pine sutra (this sutra has always been regarded as the law of the Ministry of Law and Collection, and was published by the Japanese as the law of the Ministry of Snow Mountain). On the other hand, there is Sharifutsu Bitan. The above information comes from the north. The materials in South Pali are complete. In China's translation, there are some Tibetan versions of southern classics, which are Sri Lankan. Fa, not Tibetan, is Chinese, and it has the meaning of "being good at understanding meaning and maintaining peace and stability". Nanfa is generally called "good interpretation of meaning", and its "Wei Po Sha" means reason, which contains law and law contains precepts.

This involves a question, what language did the original ministries use? If all the existing ministries use Sanskrit and the southern seats use Pali, what language was originally used in the northern seats of China and France? Among the information about disciplines, Zhen Zhi's translation of The Theory of Different Subjects was originally recorded in the back of the book, but it no longer exists, and it is only partially quoted in Xuan Yi San Lun and Notes on Different Subjects. The land reform department was allocated according to its true meaning because its owner was a Brahmin and a Buddhist. After becoming a monk, he became an arhat and used the Vedic' good language' to go to the' solemn Buddhist scriptures', which led to different meanings, so he divided it. From this point of view, the original language used by Sanzang Ceba may be related to ancient Sanskrit. This Sanskrit is not necessarily pure, but it will be mixed with Vedas. In Bouton's History of Buddhism, the four systems of the legendary school use different languages: one uses Sanskrit (the existing materials are all Sanskrit, which proves that they speak well); The masses use common sayings (that is, dialects, which some people think are lack of rules in Sanskrit); Correctly measure a series, using western slang (that is, Sanskrit, which lacks grammar); The upper seat uses interlanguage (a language between Sanskrit proverbs). This legend has some basis, because Pali is a language of this nature. As soon as this interlanguage spread to the south, it was sanctified by the local people and fixed as the biblical language, unlike the popular language in India, which changed with time. When the Buddha was alive, it was forbidden to publicize Buddhism in Sanskrit, but disciples were allowed to use dialects freely. This rule was observed by later generations. The sudden change of the Ministry of Culture to Vedas has been a great change, and it involves differences in content, which will naturally lead to division. So division is also related to language. However, according to the available data, there are only two languages, Sanskrit and Pali, and no other irregular languages have been found. China's lack of translated local classics is related to its special language.

The opinions of various factions are reflected in their respective Sanzang, especially On Tibet, which systematically reflects their theoretical views. Therefore, it is necessary to study the theories of various factions and make a concrete analysis. There is a complete and unique "sharing system" in the Chinese translation of the seating system theory. This book is translated by Yao Qin, with a total of 30 volumes. Both the old version of Eighteen Anti-Japanese and the Four-part Theory hold that this book belongs to Du Zi, and that Du Zi is divided into four parts because of different interpretations of this book. Therefore, future generations have always believed it and have not studied it. In fact, most of this book is contrary to the opinions of the Mavericks. For example, the characteristics of the calf advocate supplementing Tagalog, which is not mentioned in this book; Another calf talked about the six divisions in Wheel of Karma (more than Asura), but this book only talked about five things. Obviously, my predecessors made a mistake.

The Chinese version of Bitan in Sharifutsu has been handed down from the system of culture, law and Tibetan, so it is reasonable to use Bitan in the southern spread, because the southern spread is actually a series of law and Tibetan. Why is the southern spread based on the seven theories? This needs to be analyzed The seven theories of southern biography are: law, parting, boundary, people, things, pairs and fun. Among them, except On Things, the other six theories are basically the same as Sharifutsu's Bitan. Legend has it that Lun Shu was first compiled, and Shi Lun was compiled by Ashoka three times, so it was added later. The other six theories are also different in organization and content. In the early years, two Japanese scholars, Zuiwei and Kimura, studied seven theories. Compared with other Bitan, they come to the conclusion that these seven theories are similar to Sharifutsu Bitan. What they notice is that the forms of the two theories, such as the methods and categories of the two theories, are similar to those of Sharifutsu Bitan. People's charity is to classify all kinds of people from the perspective of practice, and Sharifutsu Bitan also has this part. Contemporary Japanese studies have not gone beyond this level. Our research is not based on form, but on root cause. Bitan Lake was originally said by Sakyamuni, and the Buddha was also said by Sakyamuni, so some Buddhas said Bitan Lake. There are three explanations from Buddhist disciples, namely Jia Zhiyan, Mu Yulian and Sha Rifu. Of the three, Mu Jianlian and Sharifutsu were most appreciated by the Buddha, who thought they could understand him best. They once asked people to ask them questions. In "China and Afghanistan", there are also materials that Shari Fusu and others said on behalf of the Buddha. Sharifutsu's Bitan Lake is divided into five parts, each part is independent, and each part can be turned into several parts. Why did Sharifutsu's Prajna Paramita spread to the south and developed into six theories? This is probably influenced by the six-legged organization of all departments. We find that these six theories involve all aspects of Bitan in Sharifutsu. Besides the two theories pointed out by Japanese scholars, we can see that Bitan in Jieshuo and Sharifutsu are completely similar. "Double pair" is also a kind of "photo". In addition, the Faqu focuses on twenty-four edges, and Sharifutsu's Bitan also focuses on ten edges, not only with the same content, but also with the same name (the' location' in the Collection of Faju is translated as' Faqu'). Therefore, the six theories of the South developed from Sharifutsu Bitan.

To study the viewpoints of various schools, we can learn from the ancient books recorded and circulated by various departments, such as "On Different Schools" and "Time Wheel". , and put forward the special theories of various factions at that time from the standpoint of different ministries.

There are many views of various factions, which are difficult to master, but there is a convenience here, that is, using the theory of achievement. The author of Realism is Li He Ba Maw. The purpose of his theory is to comment on the opinions of various factions. Therefore, he summed up the fundamental ideas of various factions into ten theories and took them as the object of criticism (see "On Achievement", Volume II).

The ten theories (ten themes) are:

(1) Law, is objective existence true? Not only about phenomena, but also about time, that is to say, is the future real? This is called' is there a second time'?

(2) Do you have everything? That is, do all phenomena exist?

(3) Is there a Yin Zhong? From death to reincarnation, the intermediate transition state is called' Yin Zhong'. Is there such a transition?

(4) Gradually and suddenly. In practice, understand the concept of four truths. Is this concept acquired gradually or suddenly?

(5) Lohan still doesn't return it?

(6) Does it correspond to the heart (annoying habit) sleeping?

(7) Is the mind pure?

(8) Does the newspaper industry still exist?

(9) Is the Buddha among the monks?

(10) Hello?

These ten articles include the important opinions of various factions at that time, and the first article of On Things also lists similar problems. Taking "Ten Theories" as the standard, we can determine the thinking of attendance system.

The audience's opinions on ten questions are:

(1) entities that deny II;

(2) Not all laws exist;

(3) Denying the existence of Yin;

(4) The current view is surprising;

(5) Advocating that Lohan will not retreat;

(6) It doesn't correspond to sleeping (the south can sometimes say so);

(7) Advocating the purity of the mind (the south thinks that the mind is not necessarily pure);

8) Denying that the newspaper industry has no body;

(9) There are different opinions on whether the Buddha is in the number of monks, especially that the Buddha cannot be separated from the number of monks;

(10) Deny that someone is me.

Buddhist theory is generally expounded from three aspects:' environment, behavior and karma'. Environment is their understanding of the world; Action and result are a kind of religious practice, that is, their transformation of the world. The following is an analysis and research on the theoretical points of three aspects of the seat system.

In the theory of "environment", the primitive Buddhism stage centered on life phenomena and people. And man is the synthesis of five aggregates, so it comes down to the analysis of five aggregates. In the Buddhist stage, the scope of the realm expanded to the general universal phenomenon, and the analysis expanded to the' three subjects' (five aggregates, twelve places and eighteen realms). Sharifutsu Pi Tan puts "Chu" (the former translation of "Confucianism") in the first place in his view of "three subjects" (the book is divided into five parts, the beginning of which is "Title", with ten items, and the first part is "Confucianism"). Twelve kinds of punishment are divided into internal and external: six in the internal six places and six in the external six places. This is divided according to people's understanding. Feeling (five senses) and thinking (meaning root) can be recognized; Color, sound, smell, taste, touch and method are the objects of cognition (the first five are the objects of five senses, and the latter is the object of thinking). Seating system focuses on "place" to explain common phenomena, and its particularity lies in the interpretation of "legal place" According to Bitan and Sharifutsu, there are 52 kinds of "law firms". One of them is to analyze the' behavioral implications' of the five elements of primitive Buddhism (color, acceptance, thought, action and knowledge). There is a line corresponding to the heart (starting from the same heart, the same environment and the same fate), which is called the' corresponding line', that is, the heart. The heart belongs to the heart and cannot be independent. It only works on the heart. Another kind is not corresponding to the heart, called' not corresponding to the line'. For example, the concept of birth, aging, illness and death is composed of segments, also called lines, which are with the heart and do not correspond to the heart. The attendance system points out that there are 28' corresponding lines' and 8' non-corresponding lines'. In addition, there is' no color'. A table is a representation, such as language, action, etc. It can make others feel that it is a color based on matter; The so-called' colorless' is a kind of psychological activity, and it also leaves traces and materials, but it is invisible and intangible, but it can be perceived through comparison (concept). The other is' inaction'. Some things don't exist unless you do them. For example, axioms in geometry exist naturally, and not everyone has them. This kind of thing belongs to the' law'. Generally speaking, there are quite a lot of contents of' Fachu', with 52 kinds of * * *. The seating system analyzes the phenomenon of the universe in this way in a more detailed way.

It seems complicated to analyze common phenomena according to the twelve earthly branches, but in a word, there are no two categories:' color' and' heart'. This point is clearly expressed in Nan Xi's works, for example, Fa Ju Lun, the first of the seven theories, summarizes all the laws with "mind quality" and "color quality". In this way, their duality is obvious. There is no real dualism in philosophy. There is always a bias in the end, and so is the seat. They finally advocate idealism. Judging from their social and background roots, they can only be idealists. It is clearly stated in the Bodhi Mother Sutra that "two laws cannot be violated": one is Buddhism, and the other is royal law. This is the last foothold of their theory. From their theory itself, talking about color and heart seems to be binary, but their color side is always far from the unhappy side, and their' dharma' is what they know, such as color is what they see, sound is what they hear and so on. Therefore, although there is a' law institute', it is by no means independent, but must be connected with the heart and exist on the premise of the heart. In addition, they talked about "impermanence of all actions", and the degree of impermanence was thorough enough in an instant, so people later called it "moment theory". The problem is that the instant death they talk about is not based on time, but also related to the heart, because the heart is instant death, and the object that the heart knows-the outside world is instant death. This will inevitably deny the objectivity of time, and we can only embark on the road of idealism. History and future are not real. These are the characteristics of the "environmental theory" of Wen Chun's upper class.

In practice, that is, in terms of actions and results, the attendance system puts the subject of liberation in mind and achieves spiritual liberation, which is called liberation. In this way, we will discuss the essence of the heart, because it determines whether and how to get rid of it. In this regard, the attendance system also has its own special theory, that is,' pure heart is stained with dust'. They think that the self-nature of the heart is pure. Then, why do we still have the problem of liberation and non-liberation? This is because the heart is defiled by foreign invasion. On the question of the mind, they talked about two paragraphs, the mind is pure, this is the first paragraph; Contaminated by guest dust, this is the second paragraph (guest dust is not the main body, it is foreign, of unknown origin and sudden); The two paragraphs are connected to form a proposition. This answers two questions: (1) Thought can be liberated; (2) Methods of removing guest dust.

Another question related to how to get rid of guest dust is: What is the relationship between worry and heart? Do they correspond? The audience thinks that specific analysis is needed. There are two aspects to worry about. One is sleeping, which means the habit of worrying. Just like a person in a state of sleep, it is a potential power that does not correspond to his heart. One is entanglement, which refers to the current troubles and corresponds to the heart. According to the seating system, whether it corresponds to the heart or not, the pollution of troubles does not affect the essence of the heart. Although troubles arise at the same time, they are still separated from troubles. This is also a feature that distinguishes them from other factions.

The practice of attendance system is to get rid of guest dust, which is natural. The method adopted is consistent with the original Buddhism, that is, seeing the Tao and doing it. Seeing the Tao is to understand the truth of the four truths, the so-called present view of the four truths. Practice is practice, mainly by meditation. The method of Buddhist practice is meditation, and the meditation department pays special attention to it. Therefore, when talking about the characteristics of the Ministry of Culture, Wen Jing Shalifu described it as' meticulous meditation and tranquility', which shows that this school's meditation kung fu is very in-depth and its meditation theory is very detailed. When referring to the proposition of the Ministry of Land and Resources, The Theory of Clans on Different Clans also said that' all roads and roads are based on thinking'. Generally speaking, there are 37 bodhi points in the branch of Taoism, and mindfulness (meditation) is the main branch of Taoism. All bodhi points are related to mindfulness, which shows that they attach importance to the characteristics of meditation. Another example is the "pottery" in Sharifu Sutan. From one road (that is, one road) to eleven roads, * * * is organized into eleven roads, and one of his roads is the body-thinking place. Meditation is the first of the four thoughts, and they regard meditation as the only way to understand it, which also shows their extreme attitude towards meditation.

Their meditation is not a simple indifference, but an understanding, analysis and study of the mind from meditation. Their analysis of psychological process is very detailed. The Theory of Aggregation written by Nanshi analyzes the nature, status and stages of the mind in detail, and draws 89 categories, from which it is concluded that the psychological function of general performance is twelve hearts, and then it is concluded that twelve hearts are nine categories, that is, nine hearts:

When (1) is in a calm state, it is called daydreaming.

(2) Be alert when thinking, as if waking up from a sleep and turning your name to your heart.

(3) Thus, the five elements have five sensory functions, which are called empathy.

(4) When you see it, you will feel bitter and happy about the realm, and your name will be supported.

(5) From this, we can distinguish between good and evil.

(6) and established the state of the phase, called the heart.

(7) This decision is valid and the name is quick.

(8) A strong realm constantly causes introspection or edification, and the name is rewarded.

(9) Still returning to a calm state from here, being renamed distracted.

In the works of the Tang Dynasty, such as Knowing Only the Pivot, it is generally called "nine-heart wheel" to describe its cyclic and endless rotation. Nine-heart chakra * * * has twelve functions, which can be embodied in one thing, called' giving up', and then it will develop according to the nine-heart chakra until the end of life, called' giving up'. I don't know how many times I have gone through the cycle of' wandering-wandering' between' knot my heart' and' give up'. People go back and forth like this all their lives until' giving up' is a wandering mind.

Avalokitesvara's theory that the distraction after birth is the first and the distraction before death is the last makes the Buddhist teachings tend to be' I'. Primitive Buddhism originally denied the existence of "I" as the subject of life. Denial is one thing, but in fact it is about "karma" and "samsara". It is meaningless to admit that "karma" and "samsara" have no "I", which makes the later Mavericks openly advocate supplementing Tagalog, while other factions take a disguised view. The' distraction' in the audience carries on life and death, and becomes the subject between life and death, which is a disguised' I'. In this way, in the south, the Ministry of Land and Resources in the north has developed into a' poor life and death'. Culturally, it is advocated that there are two modes of operation of various lines, one is' one thought' (that is, the line is destroyed in an instant) and the other is' one life' (that is, it is continuous from birth to death). The so-called' life accumulation' not only recognizes a period of life and death, but also recognizes that it will be reborn until it is finally liberated, so it is called' poor life and death accumulation'. This kind of thinking is completely similar to the mind wandering in the south, and it is a disguised' I'. There is a tendency of "I" in the seat system theory, which is actually the inevitable result of the logical development of the problems that primitive Buddhism failed to solve.

On the theory of liberation, Shangzuo also developed primitive Buddhism. Primitive Buddhism only talked about "man and I are all empty", and the Bodhisattva talked about the empty solution in the three solutions (namely, emptiness, no phase and no wish-also a kind of Zen), and then talked about "Buddhism without me". This theory is clearly explained in the works of the Southern Seats, but not very clearly in the works of the Northern Seats. It is generally believed that Hinayana does not talk about dharma emptiness, dharma has no ego, and it is also a standard to distinguish between big and small multiplication, which may be misunderstood because of incomplete materials in the north. The change from "human emptiness" to "legal emptiness" should be regarded as a new development of primitive Buddhism.

Finally, talk about the methodology of attendance. Separate seats are advocated, and they themselves admit that, for example, seats in the south call themselves "separate seats." However, the north is very vague about this nature. Therefore, it seems that there is another school besides "Vantage" and "Fazang", that is, "Fen". Especially in the multi-voice "Bosha", it is also regarded as an important opponent. Due to the lack of understanding of the theory of sectarianism, people don't know what it means to "separatists" and there are various discussions. Modern scholars, such as Akanuma in Japan in the early years, compared with other schools, used 40 propositions of Posa's "Separatist" and thought that "Separatist" refers to the Ministry of Education. Later, Taixian Kimura objected to his theory, thinking that these thoughts were indeed localized from the perspective of the ethics of different sects, but from the perspective of the southern times, they were both localized and achievable. Therefore, he believes that the case belongs to the mass sector, and the "disseminator" belongs to the mass sector, but not to the whole mass sector, but to the military patrol of the mass sector. Akanuma specializes in Pali, but even important books like Southern Buddhism are ignored. Kimura opposed Akanuma, but even this point was rejected. In fact, neither of them can solve this problem. The "separatists" mentioned in "On Bohemia" only talked about the separatist attitudes and methods generally adopted at that time, but did not specify which faction, including local, southern and even mass departments, because the methodology was universal. However, the seat system is more closely related to the "separatists".