Knowledge-only learning is the most successful learning of Buddhism in China in this century, which is mainly reflected in the law of knowledge-only.
Elaborate production and classic arrangement. As far as doctrine is concerned, the concept of name and phase in epistemology has been explained in modern times, which has made the profound Buddhist principles clear and popular, and played a great role in popularizing Buddhism and promoting the integration of Buddhism and modern western theories. As Zhang said: "Knowledge-only learning is quite similar to academic ideas from the modern west, such as scientific concepts and philosophical systems, and it is systematic and organized knowledge, which is completely different from China's traditional knowledge that did not emphasize systems or organizations in the past. In China, even in India, it can compete with western philosophy, organize and systematize, and lead to many complex concepts and systematic concepts from one concept. Of all the oriental theories, only knowledge has the best spirit. Therefore, the result of western culture unexpectedly set off the climax of knowledge-only research. " As far as classics are concerned, a lot of classics of epistemology have been sorted out, especially those of Jinling. In the era of Yang Renshan, people paid attention to the textual research and collation of ancient books. Yang Renshan imported many ancient books from Japan that were lost in China, and quite a few of them were classics of pure knowledge. Ouyang, Lv Cheng, Wang and others made further comments and studies on these classics, and these achievements were reflected in Internal Medicine and zhina Internal Medicine Series. Although the Northern Sanshi Society has done a lot of research on the classics of epistemology, it has rarely been circulated after publication, which is difficult for the world to understand. This impression was fundamentally changed after the publication of Notes on Yoga Teachers' Inscriptions. The achievement of the Sangha community is not only the exposition of the epistemology by Master Taixu and others, but also the translation of Tibetan epistemology classics into Chinese by Master Fazun, Master Kongguan and Guo Yuanxing, which fills the gap in this respect. In addition, Mr. Chen Bing also summarized and sorted out the spread and theoretical differences of modern epistemology in China. He pointed out that in addition to the dispute of knowing only the law, there are: First, the debate of different translation methods between the old and the new. 193 1 year, Mei Guangxi published On Xiangzong and Different Translations of the Old and the New in Chao Yin, and made textual research on the introduction of family studies into China, including Bodhi Branch, Old Translation of True Meaning and Xuanzang's New Translation. The old translation is based on the knowledge of ten theorists, and its meaning is different from the new translation. The real meaning is only knowledge, and there are many misunderstandings and speculations. Just like the ancestors of Taiwan Province and Xi 'an in Yuan, Ming and Qing Dynasties said that knowledge is only knowledge, but they didn't know that it was caused by insufficient academic level, which can be called misinformation from generation to generation. When learning from others, the new translation shall prevail. Master Pei, who was born in Zen, held the opposite view, thinking that "emptiness" and "two schools" originated from Buddhism, and therefore criticized Buddhism, thinking that the old and new versions of the two schools were just old translations, and the new translation was useless, and wrote Ode to the New Eight Knowledge Rules, which broke the orthodoxy of Buddhism and Xuanzang School. Master Yin Shun once wrote an article accusing Shou Pei of ignoring historical facts, teaching is not bad, and prejudice is too great. Han Jingqing criticized the teacher's solipsism based on the orthodox view of the law-enforcement department in his articles such as "Eight Knowledge of the Shadow of the Net". "Second, the origin of epistemology." Buddha said "The Founding Process of Knowledge-only Learning", Yan Pei's "A Brief History of the Evolution of Knowledge-only Thinking" and "The Historical Development of Knowledge-only Learning in Law". The establishment and development of knowledge-only learning in India are discussed in detail. Master Yin Shun's A Probe into the Knowledge-only Thought traces the origin of the knowledge-only thought from primitive Buddhism by the method of the history of thought, and demonstrates that the knowledge-only thought originated from the classics such as Za agama, and that the study of mind is the main cause of the world and all beings, and it is the fundamental "study of mind". It is believed that Mahayana's knowledge-only thought was brewed in the debate of the classics department, especially developed on the basis of the classics department thought. Mahayana's thought about knowledge only starts from epistemology, reaches ontology, and then turns to epistemology. The thought of knowledge-only in Mahayana Sutra can be summarized as five meanings, which are created by mind, born by mind, reflected by mind and changed by mind. These five meanings are gradually triggered at first, and they are deeply studied, and then real knowledge-only learning is produced through communication and synthesis. Therefore, epistemology is the confluence of several ideological trends. Lv Cheng believes that only by knowing the present and the present can we not only look at the time, but also look at justice. There are different versions of the fundamental classics of ancient and modern learning. There is no book, but those who know the world are consistent, and then there are two scholars who directly interpret it, which is the study of ancient times; Those who explain the two schools of thought by changing songs are studying for today. In ancient times, it was said to obey the old theory, but now it is said to change the new theory. "(The First Series of Internal Studies, On Solemn Classics, Knowing Only Ancient Studies) India only knows that the representatives of ancient studies are pro-victory, fire discrimination and difficult tuo (later changed to difficult tuo and Anhui), and the representatives of modern studies are Dharma and Dignā ga. In China's translation, the real meaning is ancient literature, and Xuanzang is modern literature. The difference between ancient literature and modern literature is "knowing what it is, realizing its differences". The ancient theory of taking, taking, heart and mind are all based on knowledge, which is called knowledge; Modern scholars believe that everything is inseparable from knowledge, so knowledge is unique, and not everything is knowledge-oriented. It's hard to say which is right or wrong between modern learning and ancient learning. Xuanzang's condemnation of the "unfairness" of ancient learning is a matter of opinion. "Three, phase, see with, don't argue. "Jing Chang wrote" Seeing Aliens "on 1928, taking an Huizhi's theory, thinking that seeing aliens is the same kind, thinking that aliens are not the dharma, nor is it Xuanzang's original intention. Although I saw something in Cheng Weizhi Ji Shu, it should be caused by too many biographies of Kui Ji. Miao's "Today's Interpretation" and other articles refute this theory. He believes that seeing and distinguishing species is the original meaning of dharma and Xuanzang. All the species in Araya are divided into heterogeneous species and heterogeneous species, and Lai Ye thinks that species are different from color species. There are many difficulties in the same kind of opinion, which cannot be established. The dichotomy of seeing and seeing, which lives according to the dichotomy of Ling and Yuan, is the same or different from what should be. For example, if the boundary of root organs changes, they will see and see different species, such as turtle hair and rabbit horn, and they will see and see the same species. ...... Tang Dayuan and Taixu also participated in this debate and refuted the same view of Jing Chang according to the meaning of protecting the law. " Fourth, the criticism of the theory of truth as the origin. This is the main disagreement of Mahayana theory. Ouyang, the inner court, judged "On Faith" with the theory of consciousness, but Taixu, a Buddhist college in Wuchang, objected.
After 1950s, Chinese mainland's research on epistemology decreased obviously, but it was not completely cut off. In Modern Buddhism, you can often see articles about epistemology, such as scholars Wang, Xia Youyi and so on. Or write a classic work on epistemology or introduce Mr. Ouyang Wujing's research on Buddhism. Later, with the change of the situation, Xuanzang-centered research became the continuation of epistemological research. In addition to the above-mentioned 100 volume of Han Compilation, there are also The Complete Works of Master Xuanzang translated by Jinling Inscription, A Study of Xuanzang's Philosophy, Wang's Summary Lecture Notes of Yoga School (single article, the whole book has not yet been published) and 2 million words of Wu Yi.
Ren Yuji was one of the earliest scholars in New China who studied Buddhism from the viewpoint of Marxism-Leninism. In his Collection of Buddhist Thoughts in Han and Tang Dynasties, a brief discussion on the philosophical thoughts of Faxiang Sect focuses on the thoughts of only knowing Sect. He said: "Because it (the patriarch's Sect, referring to Mahayana Buddhism) has intensively analyzed various phenomena in the world (spiritual and physical), it is called the Dharma Elephant Sect; As far as its former characteristic (the characteristic of analyzing phenomena) is concerned, it is called learning from each other's strong points to make up for each other's shortcomings; As for the latter feature, it is called epistemology to attribute the existence and change of the world to the role of knowledge. In the past, some people separated this school, saying that none of them studied law and one in the world studied knowledge. From its system, the so-called jurisprudence is the beginning of epistemology, but it has not been completed; The so-called epistemology is the continuation of jurisprudence, which only completes the system of jurisprudence. Therefore, it is called the study of law, or the study of law. It was Xuanzang in the Tang Dynasty who completely moved this theory from India to China, established a sect and spread this theory, and Kui Ji continued this theory. Law and only knowledge are completely separated, at least Xuanzang and others do not have this view or do so. We don't have to distinguish between them. "
Ten years after the Revolution of 1911, there was a rise of legal knowledge in old China, not because of the truth of Faxiangzong itself, but because of the countercurrent influence of academic retro-ism at that time, which was verified at home and abroad. There are sinologists' chapter and sentence studies and foreign chapter and sentence studies. At that time, the knowledge of law was once lively for a while, and it was a countercurrent for retro-ism to confront the new trend of thought at that time with complicated idealism. They attacked materialism at that time with the complicated philosophy of Buddhism.
This is a summary view of the legal dispute of epistemology in the first half of this century. It is to look at this issue from the outside of Buddhism and point out the inheritance relationship between law and knowledge, as well as the historical background of this debate. Of course, some people think that this statement "does not seem accurate."
Ren pointed out: "Faxiangzong also demonstrated that everything in the real world is just a complex of many feelings and experiences in a way similar to the idealistic empiricism in the history of western philosophy ... Faxiangzong is different from other Buddhist theories, which completely denies the existence of the so-called material world and boils down to the role of knowledge, and' knowledge' determines everything in the real world; Only after entering the world of truth can' knowledge' lose its function. ..... into the real world, we can only say that it has replaced the low-level praise activities with a higher spiritual realm, but we can't say that spiritual activities don't work. On the contrary, it raises spiritual activities to a transcendent and supreme position. "
"After the Mahayana Empty Sect, Faxiangzong put forward a new supplement to prevent the new deviation that Mahayana Empty Sect may cause." Therefore, "Fa Xiang Zong is a Buddhist philosophy system established on the basis of Mahayana Kongzong's efforts to get rid of the unreal existence of the real world."
As far as the function and process of cognition are concerned, Fa Xiangzong's cognitive theory is subjective idealism, but the eighth knowledge they established will exist forever and will not be destroyed by personal death. It is also an "objective", pluralistic spiritual particle and objective idealism. Huang Xinchuan's History of Indian Philosophy (Note: The Commercial Press, 1989 edition. ) systematically expounds the new theory of knowing only. Jeon Gwang Ryeol's A Study of Xuanzang's Philosophy is a new book revised and published on the basis of previous studies on the dialectical factors of Xuanzang's philosophical thought. The author believes that the relationship between existence and consciousness is the relationship between color and heart in Buddhism. The "body" of the color heart, they play with the meaning of "according to"; The "use" of the color center is exerted by the meaning of "change". Dependence is the interrelation and mutual restriction of inner self-consciousness, and change is the movement, change and development of inner self-consciousness. On the premise of this dialectical thought, it is possible to abandon interest and purity in practice and establish its truth. Keeping clean depends on the eighth fundamental consciousness, which is the unity of opposites, while abandoning dyeing and cleaning is not spontaneous, but a conscious process of opposing struggle, and the result of abandoning dyeing and cleaning is transfer. The contradiction between dialectical factors and idealism system, the impermanence of phenomena, the permanence of noumenon, the illusion of noumenon, the truth of noumenon, the pollution of phenomena and the silence of noumenon are the characteristics of Xuanzang's philosophical thought.
Mr. Han Jingqing is one of the old scholars who are still engaged in the study of only knowing Sect. He is a student of Tang Yongtong, a famous scholar, and studied under Ouyang Jingjie, Zhou Shujia and others. When I graduated from college, my thesis was entitled The Origin of Alaye's Cognitive Theory. When I was a graduate student, I published a paper entitled "Eight impressions of pure shadow" in the National Sinology Quarterly of Peking University. I talked about the characteristics of Buddhism as ontology and cosmology, and pointed out that the truth as ontology does not originate from the world. Ignorance can only lead to everything by reversing knowledge, because the law of life and death must be based on the law of life and death. He also published a paper "Different Solutions to the Problem of Extinction" in Qilu Daily. In 1930s and 1940s, he gave lectures on Shurangama Sutra, Taking Mahayana Theory and Entering Amitabha Buddha in China Buddhist College, and published articles such as "Three natures and only knowledge" in Buddhist Monthly, discussing the inseparable relationship between three natures and only knowledge. 1977 1 month after his retirement, Han Jingqing began to sort out all the notes of Cheng Weizhi's Theory behind closed doors and collate, supplement and annotate the notes of Cheng Weizhi's Theory. By the end of 1992, he had compiled 2.4 million words of Cheng Weizhi's Theory of Yi Shu. At the same time, there are more than 60 kinds of important classics translated from Tibetan books. He "believes that the theory of consciousness expounded by Ci's Bodhisattva (Maitreya Bodhisattva) is unified in a broader theoretical system and has a perfect integrity-cishi Theory. Ci's Bodhisattva takes the three dharma seals as the core and integrates Mahayana Buddhism theory. Therefore, we must develop all cishi's theories completely and systematically, including epistemology, sexology and Prajna, in order to truly grasp the true essence of Mahayana Buddhism. " (Note: It is quoted from the forthcoming book "Developing cishi Studies and Revitalizing True Buddhism-Introduction to Professor Han Jingqing" by Lv Xingguo. He also said: "I don't agree that' learning from others' is the so-called' learning from others'. Han said in the Dictionary of Fa Yan: "Fa is called Yi Jiao in Mahayana Buddhism. It is said that all Dharma is important and easy to achieve, and "learning Dharma" is regarded as a sect of Dharma, which is different from other sects of China Buddhism. The knowledge of only knowledge, the knowledge of three natures and the knowledge of Prajna all belong to the whole of cishi's study and the whole field of Buddhism's study. I also hope that everyone will concentrate on studying the "original code" or the real magic weapon, which should be a new understanding. Thus, Han Jingqing's view on epistemology is different from that of the ancients. From June 65438 to September 0993, Han Jingqing initiated the establishment of the Death Society, which was engaged in the translation, proofreading, research and publication of dead classics. However, his views and cishi institutions have not attracted the attention of most scholars in academic circles.
The Buddhist circles in Chinese mainland began to re-attach importance to the study of only knowing Sect. 1In July, 992, Xuanzang Research Center was established in Chinese mainland, and a group of scholars engaged in the study of epistemology joined this society, and the study of epistemology received more and more attention. Huang Xinchuan, Fang, Lou Yulie and other doctoral dissertations, as well as those of Wei Dedong, Cheng Gongrang and Zhang Ziqiang, all contain the content of epistemology, which marks the revival of epistemology. In Buddhism, the restored Minnan Buddhist College paid attention to the study of knowledge-only, and hired Jeon Gwang Ryeol and others to focus on knowledge-only. Journal of Minnan Buddhist College is a Buddhist periodical, with many articles on pure knowledge published in Chinese mainland. Hu Xiaoguang, a layman, published a series of articles on epistemological research in Fa Yin. Especially at the end of the century, he not only summarized the epistemological theory since this century, but also put forward new viewpoints, which is of certain significance. In Sichuan Buddhism, a group of Wang's disciples are following the teacher's instructions and trying to promote the study of only knowledge. Both Sichuan Buddhist College and Chongqing Buddhist College feature knowledge-only education.