Who has seen the Mahayana belief theory? Briefly talk about what?

The Theory of Mahayana Belief is a volume, written and translated by Liang. This is an outline paper on Mahayana Buddhism, which is based on the Tathagata-Tibetan theory and aims to create the root of Mahayana belief. The content of this theory is divided into five parts: one is fate, the other is righteousness, the third is explanation, the fourth is practicing confidence, and the fifth is persuading profit. In the first chapter, there are eight reasons for putting forward this theory, namely the origin of putting forward this theory. The second chapter points out that Mahayana Buddhism has two essences: one is dharma, and the other is righteousness. Law is the heart of all beings, and the heart can capture all laws, and the heart is as real as the birth and death of the heart; Righteousness consists of three parts: great body, great image and great use, which are taken by all buddhas and bodhisattvas, hence the name Mahayana. The third chapter explains the point of establishing righteousness, which is divided into three sections according to its legal meaning: first, showing justice; Second, insist on treating evil with evil; Third, make fun of Taoism respectively. The first paragraph of this paper shows justice, that is, it shows the legal meaning mentioned in the definition of justice. One, to release the heart as the door, to show the truth as the dharma (that is, all Buddhism)

The method of total phase, immortality, separation from phase, centrifugal edge phase, is equal after all, without variation; However, in words, separation is like real emptiness and real emptiness. The second interpretation of the mind reveals the body, phase and use of all laws-that is, according to the Tathagata, there is a kind of mind turn of birth and death, which is the combination of eternal life and birth and death, not the difference, so it is called Aliye knowledge. This knowledge is conscious and unconscious; There are four differences in perception: primitive perception and initial perception. There are four differences in initial perception: unconscious perception, similar perception, split perception and actual perception. Unconsciously, there is no awareness at all, and there is no awareness of the end of the branch; Without knowing the reason, there are three kinds of details: obvious phase, visible phase and realm phase. There are six kinds of rough phases because of the realm: intelligent phase, continuous phase, persistent phase, famous phase, initial phase and bitter phase. Secondly, when it comes to the cause of birth and death, all beings turn according to their heart (Aliye knowledge), meaning (industry knowledge, cultural knowledge, present knowledge, intellectual knowledge and subsequent knowledge) and knowledge (respectively). All laws are born from this, and their idealism is empty. Because you can't reach the truth, you are ignorant and defiled. Secondly, there are birth and death phases, two kinds of birth and death, and four kinds of dyeing methods, such as truth, ignorance, false heart and false realm. Because of these forces, the fruits of life and circulation are still destroyed. The above explains the method of birth and death of the heart. This explains the triple meanings of Mahayana's self-nature, nature and practicality: the true body and nature do not increase or decrease because of holiness, and the Tathagata body is based on self-purity, brightness and all merits and demerits. The use of truth is to report oneself and respond to oneself: reporting oneself is what bodhisattva sees, and responding to oneself is what ordinary people see. Finally, it shows the truth from birth and death to the truth. In the second paragraph, I think that all evil persistence depends on people and law, that is, I think five kinds of laws that people listen to twice should be cured. In the third paragraph, we talk about the practice process of Bodhisattva, including three kinds of practice: faith, liberation and proof, which is the practice of Bodhisattva who is full of faith or even ten places. The above is the part of this theory that explains Mahayana. The fourth chapter, the score of spiritual self-confidence, is the explanatory part of this theory. It is the belief that all beings have not gathered in Zhengding to show their practice. They should have four kinds of self-confidence, namely, belief in truth, Buddhism, Dharma and Monk, and five kinds of practice, namely, practice, practice, patience, progress and practice. In addition, show the Pure Land Method to those who practice Buddhism and are timid, and let them go to the Pure Land to read Buddhism. The fifth chapter discusses the benefits and merits of this multiplication. Among the above five points, the first is the preface of this theory, the second, third and fourth are the authentic points of this theory, and the fifth is the circulation point of this theory. Or take this theory as a preface first and then as a cycle, and the full text is divided into five credible points. This paper has a clear meaning in both explanation and practice, and is well received by Buddhist scholars in ancient and modern times. It is said that Zhen Zhen and his disciple Zhi Kai both created Shu Zhu at that time, and later Tan Yan and Hui Yuan of Sui Dynasty also created Shu Zhu, and this paper was also quoted in the works of Zhi Yi and Ji Zang. In the Tang Dynasty, Buddhism spread this theory more widely. According to legend, when Xuanzang was in India, he talked about the truth of this theory, which surprised scholars there. After Xuanzang returned to China, he translated this theory into Sanskrit and spread it to India. In China, due to the rise of the Sage and Tiantai schools, this theory has been widely respected. Yan Zhi, Fazang, Yuan Xiao, Cheng Guan and Zong Mi all have their own annotations, and Zhan Ran's works have also absorbed this theory. Therefore, this theory has been more prosperous since it entered the Song Dynasty, and it has been regarded as a way to enter the Tao by modern religions, Zen Buddhism and Beijing School. The general biography of this theory was translated by Avaghoa Bodhisattva and Sanzang, but there is no record of Avaghoa's On Faith in Avaghoa's Biography of Bodhisattva and Biography of Fate of Fufazang. This theory is about the origin of Tathagata and the change of Alier's knowledge, which is not similar to A?vagho?a's theory of empty self-rightness (see "Ni Qianzi asks about empty self-rightness", etc. ), so it is suspicious to say that it was created by A?vagho?a. As for the translation of this theory, it is quite inconsistent with the translation of Mahayana, Guang Jin Ming Jing, Buddha nature and other terms. The date and place of translation is said to be from the residence of Lu in Fuchun in the third year of Liang Taiqing (549) (see "Three Treasures of Past Dynasties" Volume 11) and the residence of Liang Chengsheng in the third year (554). Volume 5 of the Catalogue of Classics of Sui Dynasty lists this theory as a doubtful part, arguing that "the theory of human cloud translation of Mahayana was not recorded in the Survey of Truth, so it is doubtful". Volume 10 of Four Treatises on Xuanyi in Tang Dynasty also said: "On Faith was written by Bodhisattva." A?vagho?a did not establish the theory of teachers in northern China. In the past, teachers created theories and borrowed the name of Bodhisattva. So there is nothing in the classic catalogue, I don't know if it will be decided. (This is the second quotation from Three Treatises on Xuan Medicine by Zhenhai, a Japanese monk, and it is not found in the existing Treatise on Xuan Yi Si. It can be seen that the writing and translation of this theory have been questioned since ancient times. There are two different versions of this theory, The Theory of Mahayana Belief translated by Siksananda in the Tang Dynasty. His Sanskrit origin is questionable. It is said that "Siksananda, the master of Sanzang in Khotan, achieved this goal in Sanskrit and gained the ancient Sanskrit in Xijing" (see the preface to the new translation of Belief). In fact, there was no such theory in India at that time, and it was probably translated by Xuanzang according to Chinese. For example, Xuan Zang's Biography, the fourth volume of Continued Biography of Eminent Monks, said: "On the basis of the Beginning Letter, in A?vagho?a, foreign monks took root. Lu translated Tang poetry into Brahma in five days. " Later, this Brahma edition did not exist in India, so there was no Tibetan translation. For example, Volume 9 of "The Tales of the Magicians of the Yuan Dynasty" says that this is a "fantastic book". However, this theory was very popular in Buddhism in Han Dynasty. For example, Fazang, Yuan Xiao, Zongmi and Zhili all said that this theory was based on the Mahayana Sutra, while Hui Yuan and Xu Zhi said that this theory was based on the Lengyan Sutra, so they advised to cultivate the Pure Land. Therefore, scholars from various schools, such as Xianshouzong, Tiantai Sect, Zen Sect and Pure Land Sect, who have developed in the Han Dynasty since the Tang and Song Dynasties, have all talked about this theory. This theory has a great influence on modern Buddhist academic circles. There are many notes about this theory, such as "Zhikai (? ), On Books by Tan Yan in the Sui Dynasty (the first existing volume), The Book of Changes by Hui Yuan, The Book of Changes and Other Collections by French collectors, Bamboo Books by Zong Mi, A Brief History by Tan Kuang (Dunhuang edition). Deqing's Zhi Jie (two volumes) and Law (four volumes), Tongrun's Xu Shu (two volumes), Xu Zhi's Xie Gang Shu Shu (six volumes), Xu Fa's Shu Shu Hui (ten volumes) in Qing Dynasty, and Liang Qichao's Textual Research (one volume) in the Republic of China. In addition, according to volume 11 of Three Treasures of Past Dynasties, the true meaning was hidden in Liang Taiqing for three years, and there were two volumes of letters on it, which were probably legends. Other notes about the loss include Lun Shu (? ) "On Notes" Volume II (? , see Yi Tianlu), several volumes of Lun Shu by Tang Lingrun (see Ling Runzhuan in Biography of Continued Monks), Yi Ji by Zhi Yan, Quan Xin Xiu Zheng by Yi Shu and Zong Mi, Shu Shu Ji by Chuan Ao (see all) are also very popular in North Korea and Japan. Ancient Korean monks' works on this theory include Yuan Xiao's Book and Bieji, and Daxian's Historical Records (that is, A Brief Exploration of the Inner Meaning).

For one volume, see Deng's Similarities and Differences, Volume 2. In addition, Yuan Xiao's Zong Yao, da ji, Liao Jian and jing xing have all lost the quiz. There are also many chapters on this theory in Japan, including Zhan Rui's Notes on Doubt, Yuan Ying's Notes on Tang Ke's Five Notes on Qing Ke's Notes on Liang Dian's Notes on Qing Ke's Five Notes, namely, Zhong Jack, Zhong Zhu Shu Xu, Tan Kong's Three Volumes to Solve, and Fujii Zhu Xuan's Collation. In addition, there are dozens of Japanese scholars' comments on The Book of Changes written by Fazang. There are two Japanese versions of this theory, one is 192 1 published in Tokyo (hidden in the Tripitaka) and the other is 1932 published in Tokyo (hidden in the Tripitaka). And the English version of Suzuki Teitaro Daisetz and Timothy Richard. The former was published in the United States 1900, while the latter was published in Shanghai 19 18.