One night in the seventh year of Yongping in the Eastern Han Dynasty (AD 64), Emperor Hanming had a dream. He saw a golden fairy shining like sunrise, surrounded by sunshine, flying from a distance and landing in front of the main hall. Emperor Han Ming was very happy. Early the next morning, he went to see the ministers, told them his dream and asked who it was. Fu Yi, a university student, told Han Mingdi: I heard that there is a Taoist god in Tianzhu (India) in the west, named Buddha, who can fly in the void and be surrounded by sunshine. Your dream is probably Buddha! Emperor Han Ming was very interested in Yi Fu's words, so he sent envoys to the Western Regions 13 people, such as, Cai Cheng, and doctoral disciples. Cai Kun and Qin Jing traveled across mountains and rivers to Tianzhu County. Tianzhu people welcome China's messengers to seek Buddhist scriptures. There are two shamans (senior monks) in Tianzhu, one is Shemoteng and the other is Zhu Falan, who helped Cai Cheng and Qin Jing get some Buddhist teachings. Later, at the invitation of Cai Cheng and Qin Jing, I decided to come to China. Three years later, they came to Luoyang together, brought back scriptures and Buddha statues, and began to translate some Buddhist scriptures. According to legend, it is forty-two chapters. At the same time, the first Buddhist temple in China was built in Luoyang, the capital, which is today's Baima Temple in Luoyang (built in the 11th year of Yongping in the Eastern Han Dynasty). This temple is said to be named after the white horse carrying Buddhist scriptures at that time, and the White Horse Temple has also become the "ancestral home" and "the source of Buddhism".
The record of this classic translation is closely related to the legend of Emperor Han Ming's seeking for the law. There are different opinions about how Emperor Han Ming sought the Dharma, so there are also different opinions about the record of this classic translation. The earliest record of the publication of this classic is the Preface to Forty-two Chapters (the first chapter of this classic is in the sixth volume of Li Zang and Chu Sanzang Collection, and the first volume of Hongming Collection, The Confusion of Mouzi). According to the Preface, Emperor Hanming dreamed of the Golden Man and sent Zhang Qian, Qin Jing and Wang Zun to Dayue Branch to write 42 chapters of Buddhist scriptures. But it doesn't contain a date. In the Western Jin Dynasty, Wang Fu wrote Old Zi Hua Hu Jing. It is said that Yongping went to China in the seventh year (64) and returned in the eighteenth year (75) (Volume 9 of Hong Guangming Ji, Article 14 of Laughter). Records after the Three Treasures of Past Dynasties all say that it belongs to Han for ten years. According to these records, the first biography of this classic should be between 64 and 75 AD.
Jing Xu and Mou Zi Confusion only say that they were written by Dayue, and there is no translation. The second volume of The Biography of Three Monks said that Zhang Qian and Shaman Teng, who supported the Moon Congress, translated this sutra back to Luoyang, affirming that it was translated in the country that supported the Moon. The first volume of Biography of a Monk also said that this sutra was translated in Luoyang. It can be seen that the orientation of this kind of translation has not been fixed since Liang. As for the translator, The Biography of Sanzang of Chu said that Zhu Moteng translated and wrote, and The Record of Baochan quoted in Three Treasures of Past Dynasties is considered to be translated and written by Zhu Falan. There is a cloud in the Biography of Monks (Dazheng 50 323a): "Teng translated forty-two chapters into one volume, which was first hidden in Room 14 of Lantian Stone Room." Later, it was said that Zhu Falan translated the Five Classics, but the 42-chapter Classics existed. It seems that the above two statements coexist. So all the later classics were translated by Kaya, Morten and Zhu Falan.
There are two versions of the Three Treasures in the past dynasties, namely: (1) the translation of Gaya Modern in Baima Temple, (2) the translation of Wu Zhiqian, which is no different from Modern; Also known as branch translation, "the meaning of the text is correct and every sentence is considerable." Now, the existing version of Li Zang, although translated into Chinese, actually refers to Qian's translation. The Chinese version may be lost because of its brevity, and later generations mistakenly think it is a translation of the cloud.
There are many different versions of this classic, among which there are five existing versions: (1) Li Zang, (2) Song Zhenzong's annotation, (3) Lin Bao's biography in Tang Dynasty, (4) Pagoda of Six Harmonies's annotation in Song Dynasty, (5) Liao Mingtong's annotation and Song Shousui's annotation.
Lizang was originally carved in Shu in the early years of the Northern Song Dynasty, and it is the latest one in the existing editions after the Tripitaka Sutra in the Song and Yuan Dynasties. The front of the scripture is orderly, just like that contained in Sanzang in a Foreign Land. The second chapter is "Chapter 42", and the contents of each chapter are as follows:
(1) Say the meaning of four fruits and family fruits; (2) It is said that Samoan Daoism should have less content; (3) If you say ten good deeds at home and follow five precepts and ten good deeds, you will get the Tao; (4) I said that I should regret it, that I would be rehabilitated, and that I would gain enlightenment in the future; (5) said to be kind to the wicked; (6) It is said that people use e to fight against themselves, and if they don't accept gifts, they will return to themselves; (7) To say that the wicked have harmed the righteous is like looking up at the sky and spitting, just like polluting yourself with the mud against the wind; (8) Say that Master Bo is big; (9) It is said that those who give happiness will be rewarded; (10) Who gave the greatest blessing? (1 1) said that there are five difficulties in the world; (12) said that removing dirt is like grinding a mirror; (13) It is said that people who walk in the street are good, those who have great ambitions are integrated with the Tao, those who bear the burden of humiliation are more powerful, and those who have the best vision; (14) said that the heart (three poisons and five covers) is the benefit of knowing life and death, and the national morality of the Buddhas is lying; (15) says that if you learn the truth, if you put a torch in a dark room, it will go out; (16) said that it should not be neglected; (17) said that perseverance is impermanent and the road is quick; (18) infinite blessing of the belief in reading the classics; (19) Read four ones; (20) China's reputation is in jeopardy, such as burning incense and setting herself on fire. (2 1) Wealth is like honey on a knife; greed cuts off the tongue; (22) the wife's lust is worse than prison; (23) Love is more than color; (24) Love for people is like burning your hands when holding a torch against the wind; (25) Buddha and herself are filthy as leather; (26) Because the Tao is not confused by lust, just as water flows into the sea. (27) Italy cannot meet color; (28) Ignore women and treat them as lotus flowers instead of mud; (29) Desire for Tao is like grass to avoid fire; (30) It is said that you should be sad first; (3 1) says that without love, there is no worry, and without worry, there is no fear; (32) Insist on diligence and strive to destroy Tao; (33) It is said that learning the Tao and adjusting the heart should be like tuning the strings; (34) It is said that learning the Tao should gradually remove dirt, such as forging iron; (35) say that people are wrong, and they are born and die; (36) Few people say that people have left the three evil ways and even believed in the three treasures of the Buddha; (37) Think of the lives of people in the breathing room; (38) It is said that although you are far from Buddha, you should learn to quit; (39) It is said that Buddhist scriptures are like honey, and the middle edges are all sweet, and the yogi gains the Tao; (40) It is said that the root of love must be pulled out, such as picking beads, which will eventually end; (4 1) said that it is urgent to find out the distance when walking in the mud with a load like a cow; (42) Regard wealth as a passer-by and jade as gravel.
The whole story tells us that at home, we should be diligent and detached from our desires. Through practice, giving, observing precepts and meditation, wisdom will be born, and wisdom will give us the fruits of Samana. The article contains basic Buddhist monastic procedures.
The content of each chapter is more common in the classics of Ahan Department. For example, in the third chapter, see Si Jing, Galand Jing and Gamani Jing; in the sixth and seventh chapters, see Zaagama Volume 42; in the tenth chapter, see Xu Da Duo Jing Volume 39, and Xu Da Jing and other translations. See Chapter 26 of Za Agama Volume 43, Long Agama Volume 2 and Parade Classic Volume 28, Zeng Yi Agama Volume 25, Five Wang Pin Volume 4, Volume 27, Evil Product Volume 49, Extraordinary Product Volume 3, and Zeng Yi Agama Volume 25. But the text of this passage is simpler than these passages, and it is very similar to its abstraction. "Three Treasures of Past Dynasties" Volume 4 is quoted from "Old Records": "This department copied foreign classics, mostly for Yuan. To sum up, it is like the eighteen chapters of the Book of Filial Piety. " This statement should be correct.
Except for Li Cang, all the books are different in content. Song Zhenzong's annotation, for example, has no foreword, and 97 words have been added in the foreword from "Dear Sir" to "Chapter 42 of Truth". In the first chapter, two sentences were added: "The essence of knowing is the law of knowing nothing", and after the first chapter, a chapter was added: "Becoming a monk is determined to love, the source of knowing"; Combine the eighth and ninth chapters of Li Zang into one chapter; Chapter 11 The five difficulties in the world are increased to twenty difficulties; Chapter 42 adds ten metaphors, such as "treating the world as a plum kernel". At the end of the Buddhist scriptures, the cycle of "Monks smell Buddhist words and are happy to pursue them" has been added. In addition, the words used in the same chapter as Li Zang are somewhat different. Now there is a cursive script "Forty-two Chapters Classic" written by Huai Su in the 13th year of the Tang Dynasty, which is the same as this one and seems to exist in Tang Daizong. The forty-two chapters of the Ming Dynasty carved by Fangshan Stone Classic, the forty-two chapters of the German Classic carved in the fifth year of the Ming Dynasty (1440), and the four-body combination of Qing, Gan and Chang are all the same. This passage and preface are also included in Ming Zang.
The Forty-two Chapters Classic (Jin Cang's remnant volume) contained in Volume 1 of Biography of Lin Bao lacks the first half of Chapter 5, but there are fifteen difficulties and ten metaphors added in Biography of Zhenzong, and there is probably a second chapter added in Biography of Zhenzong (this chapter is found in Zutang Collection based on Biography of Lin Bao, which is proved by circumstantial evidence). For example, at the end of chapter 11, it is said that "if you don't read, live, repair or have no license, it is better to have a meal"; Chapter 18 changes "Why did I go wrong" to "I went wrong without thinking" and so on; Chapter 19 changed "seeing everything in full bloom" to "seeing the spirit is bodhi"; In chapter 23, the words "there are loose bars in the prison, even throwing mud and drowning, so it is said that ordinary people expose this door" have been added. At the end of chapter 36, add the sentence "Bodhi is difficult to repair without a license"; In chapter 41, the words "Although you are in the street, you have a bad heart, so why use the street with a good heart" have been added. In some places, the rhymes commonly used in Zen Buddhism have been changed, and some newly changed words and expressions are contrary to the old version. For example, the old version of "Love Tao" has been changed to "Love Tao is difficult to understand". In addition, the chapter has been damaged by opening and closing, and there are many incomprehensible words and expressions. Classics have a postscript at the end, which is slightly similar to the preface and more detailed. And said: "This was translated by Zhu Falan through Brahma Nineteen Leaves." There is no detailed basis, and many people have never doubted the records in Biography of Lin Bao. The Wei and Jin Dynasties who wrote the Biography of Continued Lin Bao and Shousui who took notes according to the Biography of Lin Bao were descendants of Huai Rang in South Vietnam, and Zhiju may also come from the same legal system, and the changes in the biography or the Zen people (perhaps Zhiju himself) revised it according to their own opinions.
Pagoda of Six Harmonies in Song Dynasty is an existing stone carving of Shaoxing in Song Dynasty in Pagoda of Six Harmonies, Hangzhou (1 159). The fifth chapter is similar to the annotation of Zhenzong, but the first chapter of annotation is divided into two chapters. The rest of the content is almost the same as that of Biography of Lin Bao, but chapter 4 1 still retains the paragraph of "cows bearing heavy loads in deep mud" in the old version. There is no postscript at the end of the classics, but there is an postscript to the martial arts of West Shu.
Ming and Tong annotated Song Shousui, which was reprinted in the first year of Qianlong (1736), and is now included in the Japanese Continuing Tibetan Classics, which is basically the same as the Biography of Lin Bao and Pagoda of Six Harmonies, but different in opening and closing chapters. Some incomprehensible words in Biography of Lin Bao have been corrected according to Li Cang's opinion in this edition. There is no circulation at the end of the classic. Xu Zhi's Interpretation in Ming Dynasty, Guide to Classics by Qing Daopei, and the sequel of the Book Dynasty, as well as the Jinling Edition of The Book of Songs, are all based on this book, so they are the most popular in modern times.
Among the above books, Li Cang is the earliest. As the saying goes, there are five difficulties in the world, which is the same as Liang's repeated translation of the three wisdom classics, so it must be well-founded. In addition, there are only five difficulties in Volume XXIII of Fayuan in the early Tang Dynasty and Volume IV of Six Records of Zhu Yi in the following week, and Yu Ben has fifteen more difficulties, which shows that they are all added by later generations. The fifth, twenty-sixth and twenty-eighth chapters of Li Zang and Zhen Zong Zhu are similar to Agama, but the other three chapters are different. In addition, there is a chapter on "People will suffer if they don't walk for the Tao" in Li's Tibetan edition and Zhenzong's annotation, and there is a chapter on "Picking pearls" before the chapter on "Cattle Walking in the Deep Mud", which was used in Zhen Patent by Liang Tao Hongjing, but these have been deleted in this edition of Biography of Lin Bao. It can be seen that Li Zang was adapted from an old article since Asa Nonami, while The Biography of Lin Bao was originally adapted in the late Tang Dynasty. Pagoda of Six Harmonies's notes on Ben and Shou Sui belong to the same type as Biography of Lin Bao, while Zhenzong's notes are the product of the evolution from Li Cang to Biography of Lin Bao.
Many people suspect that this classic was written by China people in the Eastern Jin Dynasty, and there was no translation in the Han Dynasty, because the Collection of Three Stories of Chu said that this classic was not in the Record of Daoan. However, the three treasures of the past dynasties quoted the old records as saying that they were originally copied from foreign countries, and the Collection of Three Zangs of Chu also said that this book was found in the old records. Lu Jiu was written in the Jin Dynasty (326 ~ 342). Almost at the same time as Dao An, it was translated and popularized very early. Before An Shigao's translation, there was such a classic that simply explained the basic monasticism of Buddhism, which seemed reasonable. It is precisely because it is the earliest Chinese translation of Buddhist scriptures, with short words and containing Buddhist monastic programs that Buddhists still attach importance to classics until now. Lin Bao Biography and other classics provide strong evidence for Nanzong Zen, and Nanzong Zen is especially loved by Zongmen.
In the forty-six years of Qing Qianlong (178 1), the translation of Ming Zang was published in Manchu, Mongolian and Tibetan, with a Chinese translation. Japanese translations include Forty-two Chapters of Mountain Sutra translated by Cao Yuan (included in the eleventh edition of the Japanese Tripitaka) and Forty-two Chapters of Modern Free Translation translated by Kojima Kangyu (included in the sixth edition of the Modern Free Translation Series of Buddhist Scriptures). 187 1 has English translation, 1878 legal person proofreads and prints 42 chapters of Han, Tibetan and Mongolian. 1906, Japanese Suzuki Teitaro Daisetz published an English version. 1947, The Forty-two Chapters Classic published in London merged with the other two classics.
This classic Chinese annotation includes Song Zhiyuan's notes and justice. Ren Yue's Tong Yuanji (two volumes) and Ke (one volume); Even. There is a volume of notes about Song Zhenzong. Tianxi entered Tibet for three years, and there is no such book in the existing Song and Ming Tripitaka. In the thirty-second year of Guangxu reign in Qing Dynasty (1906), Changsha Ye Dehui began to carve a single line according to Japanese "shrinking Tibet". Song Shousui's Annotation is a volume, which is included in Three Notes on Buddhism (namely, the 42-chapter Classic, the Legacy Classic and the Weishan Police Strategy). Ming introduced a volume of Supplementary Notes by Tong, that is, Supplementary Notes. Each chapter has a four-word title. Xie in Ming Dynasty is a volume, which is slightly more detailed than Supplementary Notes. Dao Pei Qing Jian was written in the second year of Shunzhi (1645), with only chapters and no titles. Shu Chao, published in the 18th year of Kangxi (1679), was a sequel in Qing dynasty, and each chapter also had a four-character title, which was slightly different from the supplementary notes. (Longlian) [Reference] Tang Yongtong's History of Buddhism in the Han, Wei, Southern and Northern Dynasties; Lu Cheng's brief introduction to the origin of Buddhism in China: Textual research on the Classic Forty-two Chapters and Mou Zi's theory of reasoning and confusion (modern Buddhist academic series); Wang Yuexin's History of the Creation of Buddhist Classics: A Study of Buddhism in zhina.