Chapter 39 After 18 days of tongue discrimination, Xuanzang of the Tang Dynasty taught 6,000 monks in India

In 642 A.D., King Jieri, the supreme leader of Wutianzhu, issued an imperial edict to the whole of India at that time—he would hold an unprecedented large-scale unmasked meeting in Qunu City (now Kanauj, Uttar Pradesh, India). That is, a large-scale debate on Buddhist scriptures.Eighteen kings were invited to the conference, as well as more than 3,000 Mahayana and Mahayana Buddhist monks from various countries, more than 1,000 monks from the famous Buddhist shrine Nalanda Temple, and more than 2,000 monks from Brahmanism and other religions. All the political and religious elites in Wutianzhu at that time were wiped out.

There is only one purpose for inviting these people to attend the meeting, and that is to have a free debate with a monk from China. On the day when the conference was officially held, the entire Qunv City was crowded with people, tens of thousands of heads were moving, and the gongs and drums were blaring.In addition to the invited representatives, ministers, guards, attendants and people from all walks of life from various countries gathered here.Inside and outside the meeting place, "either elephants or public opinion, or buildings or flags, are surrounded by each other... If clouds and mist surge, filling the room for dozens of miles" ("Biography of Master Sanzang of Daci'en Temple").The grandeur and grandeur of the scene is unprecedented, once in a hundred years.

After people flocked into the venue, they saw a monk with a clear face and fair complexion sitting quietly on the treasure bed of the high altar. Two Mahayana Buddhist treatises written in large characters were hung high in front of the gate tower of the venue—"Huizong Lun" " and " Controlling Evil Viewpoints ". This monk is Lunzhu, and these two treatises written by him are the topics of this conference.Anyone attending the meeting can question, debate and refute any of the arguments in these two treatises.King Jie Ri ordered people to announce loudly in front of the meeting place: the meeting will last for eighteen days; He was beheaded on the spot and apologized to everyone!

If you are not full of confidence in your own knowledge, wisdom and eloquence, you will never dare to make such a promise and boast such a big deal. But is this Chinese monk really that powerful? You must know that these people here are by no means ordinary people-"all sages are rich in literary meaning and rich in eloquence" ("Biography of Master Sanzang of Da Ci'en Temple").In other words, the most knowledgeable, wisest, and most profound people in Wutianzhu are here. Could it be that with their years of practice and profound education, they really can't find a single fault with this Chinese monk?

It's almost impossible! However, the impossible finally happened. During these 18 days, people continued to stand up to challenge, raised sharp questions, and conducted fierce debates.But this Chinese monk has always looked calm and calmly dealt with it, citing scriptures and talking eloquently.In the end, the challengers were all unreasonable and defeated one by one.By the end of the conference, indeed, no one could break his doctrine and refute his arguments.Many eminent monks and great virtues present at the meeting were all convinced and admired this Chinese monk. King Jieri was very happy, and immediately gave him a large amount of gold, silver and robes, and the eighteen kings present also offered various treasures one after another.According to the Indian practice, the winner of the uncovered conference can ride a majestic elephant with a wreath and parade around the place to receive people's respect and admiration.But for these rewards, offerings and honorable courtesy, the Chinese monk politely declined all of them.

Originally, people already admired this mage who is proficient in Tripitaka and wise as a sea, but now his indifferent and detached attitude towards fame and fortune has won people's respect even more.His good name spread throughout the five tianzhus. The Mahayana monks praised him as "Mahayana Heaven", and the Theravada monks respected him as "Liberation Heaven". The Chinese monk who came from the Great Tang Dynasty in the East, became famous in five Tianzhu and finally wrote a glorious page in the history of world Buddhism is Xuanzang. Xuanzang, with a common surname of Chen and first name of Ji, was born in the Gou family of Luozhou (now Yanshi, Henan), and is known as the "Tang Sanzang" in the world. "Three Tibetans" refers to Buddhist scriptures, Vinaya, and Lunzang; this title means mastery of Buddhist classics, and it is only a general honorific title, not Xuanzang's proper name.Xuanzang was born in the 16th year of Emperor Kaihuang of the Sui Dynasty, that is, in 596 AD (there are many different opinions about Xuanzang's birth year, here is what Liang Qichao said).His ancestors were officials in the past dynasties. His father, Chen Hui, was the magistrate of Jiangling County in the Sui Dynasty.

When Xuanzang was eleven years old, he followed his second brother, Master Changjie, who had become a monk, into the Pure Land Temple in Luoyang to study Buddhism, and soon became familiar with the Lotus Sutra and the Vimalakirti Sutra.In the fourth year of Daye of the Sui Dynasty (AD 608), Zheng Shanguo, Minister of Dali Temple, was ordered to go to Luoyang to teach monks. Xuanzang, who was only 13 years old, heard the news and went.Zheng Shanguo, who is known as the "teacher of the wise", saw his handsome appearance and extraordinary appearance, so he asked him if he wanted to become a monk, and Xuanzang said yes.Zheng Shanguo asked him again why he became a monk, and he replied: "I want to teach the Tathagata far away, and leave the Dharma near the light." Lords don’t see him soaring into the sky, sprinkled with nectar!” ("Biography of Master Sanzang of Daci'en Temple")

At that time Xuanzang was still young and could not become a monk, but Zheng Shanguo made an exception and admitted him, and ordained the young Xuanzang as a monk. Zheng Shanguo predicted that this young man would eventually become a "Great Artifact of Buddhism" and a generation of eminent monks, but he never dared to imagine that his decision at this moment would profoundly affect the history of Chinese Buddhism for more than a thousand years. After Xuanzang became a monk, he quickly became proficient in important Mahayana scriptures such as the "Nirvana Sutra" and "Theory of Mahayana".In the 14th year of Daye (618 A.D.), the world fell apart, and raging wars raged all over the Central Plains, and Luoyang was the first to bear the brunt.In order to escape the war and to further his studies, Xuanzang left Luoyang and went to study in famous mountains and temples all over the world. He first went to Chengdu, and then went to Jingzhou (now Jiangling, Hubei), Yangzhou, Xiangzhou (now Anyang, Henan), Zhaozhou (now Anyang, Henan) and Zhaozhou (now Anyang, Henan). Hebei Zhaoxian) and other places, came to Chang'an in the first year of Zhenguan.

For nearly ten years, Xuanzang visited many famous teachers and studied various schools. At this time, he has become a highly praised eminent monk.However, in the process of studying for many years, Xuanzang gradually discovered that many famous teachers had different opinions on Buddhism, and there were ambiguities. A strong desire to go to India to obtain more Buddhist classics, especially the Mahayana classics, was born. At that time, Bopomitra, a monk from Central India, came to Chang'an and introduced to him the academic scale of the famous Buddhist holy land Nalanda Temple (in today's Patna County, Bihar State, India) as well as the precepts of the eminent Indian monks and the abbot of the temple. The grand occasion of Master Xian's lecture on "Yogi's Land" further strengthened Xuanzang's determination to travel westward.He immediately submitted a form to the court and asked to leave the country for Tianzhu.But because the ban on going abroad was very strict at that time, his application was rejected, but Xuanzang never gave up his determination and belief of "swearing to travel to the West to ask questions", and has been doing various preparations.

In August of the first year of Zhenguan (AD 627), severe frost and famine broke out in Chang'an and the Kanto region. The court agreed that the victims could go to other places to make a living. Xuanzang realized that the time was ripe and finally made a bold decision—— Mixed with the refugee team and sneaked across the border, went west to seek the law. (The time when Xuanzang traveled to the west is generally believed to be the third year of Zhenguan. Here, based on Liang Qichao's relevant textual research in "Chinese History Research Method", it is determined to be the first year of Zhenguan.)

The future of this trip is uncertain, and life and death are unpredictable. At the moment of departure, Xuanzang had nothing but a simple bag and the ideal of seeking the Dharma. No one knew that nineteen years later, this solitary "smuggler" would come back with great achievements, not only received a grand welcome from the whole country, but also personally received by Emperor Taizong Li Shimin. No one knows that his step to Chang'an is writing a page of history that has never been seen before or since. The back of Xuanzang going west alone looks lonely and desolate. The road to Tianzhu is full of unimaginable hardships. Although there is no Bone Demon and Pansi Cave, no Bull Demon King and Flame Mountain, no ghosts and ghosts and ninety-nine and eighty-one difficulties along the way, there is endless desert yellow sand, deserted Gobi desert, and the troubles of card checking and arrest by officials , lack of water and food, and the danger of losing his way, all of which are enough to bury him in a place no one knows, or force him to regret and return eastward. However, all this failed to stop Xuanzang's footsteps. As early as the moment he stepped out of Chang'an, Xuanzang had made a grand vow—— This trip is not for profit or reputation, but for the supreme Dharma. If you don't go to Tianzhu, you will never go back east. Would rather die in the west than live in the east? This is the power of faith. It is such a simple and great belief that enables him to overcome all difficulties and obstacles, even despise the threat of death, and tenaciously walk towards the holy place in his life. Xuanzang set off from Chang'an, passed through Qinzhou (now Tianshui, Gansu), Lanzhou, Liangzhou (now Wuwei, Gansu), Guazhou (now southeast of Anxi, Gansu), and went out of Yumen Pass to Wufeng (a checkpoint guarded by five heavily guarded troops). There are no birds above, no animals below, no water and grass in the 800-mile Gobi——Moheyanqi, after overcoming the difficulty of not getting a drop of water for four days and five nights, finally crossed this terrible death zone and passed through Yiwu ( Today's Hami City, Xinjiang) arrived at Gaochang (now east of Turpan, Xinjiang). Qu Wentai, king of Gaochang, received him warmly, but insisted on asking him to stay in Gaochang to give lectures, otherwise he would be sent back to his country.Xuanzang had no choice but to resist with a hunger strike, "the water will not be in the mouth for three days."In the end, Qu Wentai was finally moved by Xuanzang's sincerity, and proposed two conditions for his release: first, to be brothers with him; second, to stay in Gaochang for three years after returning from seeking the Dharma. Xuanzang agreed.Qu Wentai was overjoyed, and immediately "made four novice monks for the mage to serve as servants, and made thirty pieces of dharma clothes; because the western soil was very cold, he also made face clothes, hand clothes, boots, 韈, etc.; one hundred taels of gold and three coins of silver. Ten thousand, five hundred pieces of silk and silk, etc., will be used by the master for twenty years to go back and forth; thirty horses and twenty-five men will be given." ("Biography of Master Tripitaka of Daci'en Temple") In addition, for Xuanzang to be able to On the smooth westward journey, Qu Wentai also specially prepared 24 letters of credence, and ordered the escorting ministers to hand them over to the kings of the 24 countries along the way, and each letter was presented as a gift; With the letter, he presented "five hundred horses of silk and silk, and two carts of fruit flavor", requesting Yehu Khan, the governor of the Western Turks, to send a letter to the countries in the Western Regions within his sphere of influence, so as to provide as much help as possible for Master Xuanzang. In this way, Xuanzang left Gaochang, passed Yanqi, Qiuci and other countries, crossed Lingshan (north of Congling Mountain), arrived at Suiye City (southwest of Tokmak City, Kyrgyzstan today), and met Tongyehu Khan.Later, with the help of letters sent by Tongyehu Khan to the countries he passed through and the escort envoys, Xuanzang successfully passed through the countries of the Western Regions, passed the Tiemen Pass (now southern Uzbekistan), and entered the northern part of Tocharo (now Afghanistan). , and then along the northern part of Pakistan, through Kashmir, and entered North India. In the autumn of the fifth year of Zhenguan (AD 631), Xuanzang finally arrived at the Buddhist holy place that he had longed for - Nalanda Temple.Here, Xuanzang devoted himself to learning Sanskrit and studying various Mahayana scriptures and theories, especially focusing on the representative work of the Indian Dhamma School (Consciousness-Only Theory), "Yogi's Land Theory", which lasted five years.Since then, Xuanzang has visited the five Tianzhu and traveled all over India. In the fifteenth year of Zhenguan (AD 641), Xuanzang returned to Nalanda Temple.At this time, his studies had already achieved great success, and Jiexian ordered him to ascend to the throne to explain the Mahayana Consciousness-Only Classics to the public.During this period, he wrote "Hui Zong Lun", mastered the two sects of Mahayana Yoga and Prajna in India, integrated consciousness-only and Madhyamaka theory, and formed a family of its own.In addition, because the Hinayana monks in southern India at that time wrote "Breaking the Mahayana" to attack the Mahayana theory, which had a great negative impact, Xuanzang, at the request of King Jieri, wrote "Suppressing Evil Views" which broke the Hinayana view. From then on, Xuanzang became famous in India. In the sixteenth year of Zhenguan (AD 642), Xuanzang defeated all the opponents of Wutianzhu at the Unsheltered Meeting of Qunv City held by King Jieri. , the most prestigious Buddhist thought leader. Xuanzang realized that his mission had been successfully completed, so he bid farewell to Master Jiexian and King Jieri in the seventeenth year of Zhenguan (643 AD) and returned to China.After two years, on the twenty-fourth day of the first lunar month in the nineteenth year of Zhenguan (AD 645), Xuanzang finally returned to Chang'an, where he had been away for nearly twenty years. He returned to China with 657 Sanskrit Buddhist scriptures of high academic value. Master Xuanzang’s journey to the west to seek the Dharma lasted 19 years, with a total journey of 50,000 miles. It can be called a difficult and great expedition and pilgrimage in the world’s medieval history, and it is also an academic and cultural journey with the most profound significance. When Xuanzang returned to Chang'an, he received a grand and grand welcome from the ruling and opposition parties, which was a far cry from the lonely and desolate situation when he "sneaked across the border" back then. However, Xuanzang is still the same Xuanzang, and his belief is still the same. The only difference is the external evaluation and the eyes of the world. In February of the nineteenth year of Zhenguan, Xuanzang went to Luoyang to meet Li Shimin.Li Shimin admired and appreciated him very much, and persuaded him to return to secular life and enter politics, Xuanzang strongly resigned.So Li Shimin asked him to record what he saw and heard on the westbound road.Subsequently, with the assistance of his disciple Bian Ji, Xuanzang completed the immeasurable "Da Tang Western Regions" in one year. This is a well-deserved world famous book. It records the political economy, language and culture, religious beliefs, historical evolution, geographical situation, water and land transportation, climate, products, customs, etc. of 150 countries that Xuanzang experienced and heard on his way to the west. It is a rare work, and it has become a precious first-hand historical material for later generations to study the history, geography and communication between China and the West in Central Asia and India in the Middle Ages. As we all know, India has brilliant achievements in philosophy and religion, but their history has always been a mess.Marx even claimed: "Indian society has no history at all!" Therefore, "Da Tang Western Regions" is an important work that no one can avoid when studying ancient Indian history. As soon as he returned to China, Xuanzang began to translate the Buddhist classics he brought back.Emperor Taizong of the Tang Dynasty fully supported his translation of scriptures, and ordered Fang Xuanling to organize a large-scale translation field for him in Hongfu Temple, and "called more than 50 scholars with great academic achievements" as his assistants.In the 22nd year of Zhenguan (648 A.D.), Xuanzang translated the 100-volume "Yogi's Land Theory", and Taizong imperial pen conferred the "Preface to the Holy Teachings of the Tripitaka of the Tang Dynasty".In the same year, the Da Ci'en Temple built by Prince Li Zhi to pray for the blessings of his deceased mother, the eldest grandson, the Queen, was completed. Xuanzang was ordered to become the abbot and entered the temple to continue translating scriptures. In the third year of Emperor Gaozong Longshuo of Tang Dynasty (AD 663), the 68-year-old Xuanzang finally translated as many as 600 volumes of the "Great Prajna Sutra", and his life has been shining in the cause of translating scriptures for thousands of years. Came to the end. On the night of February 5th in the first year of Tang Emperor Gaozong Linde (AD 664), Master Xuanzang passed away at the Yuhua Temple in Yijun Mountain at the age of 69. On the day of the funeral, an endless funeral procession appeared on the vast and gray Bailuyuan. There are court officials and Buddhist monks here, but there are more people in Chang'an who spontaneously saw the master off.It is said in history: "(Xuanzang) was buried in Bailuyuan, and tens of thousands of scholars and women mourned." ("Old Tang Book · Xuanzang Biography") From the twenty-seventh day after returning to Chang'an, Xuanzang began to translate Buddhist scriptures, and he did not put down the translation pen until the twenty-seventh day before his death. In nineteen years, Xuanzang led his disciples to translate 75 Buddhist scriptures and 1335 volumes, totaling 13 million words. Due to Master Xuanzang's profound knowledge of Sanskrit and his extremely rigorous academic attitude, the batch of voluminous Buddhist classics translated by him, whether it is in the identification and analysis of names and appearances, the precise and smooth meaning of the text, or the formulation of the translation style In terms of correcting the mistakes of old translations, they have made achievements beyond their predecessors, thus opening up a new era in the history of Chinese scripture translation.Therefore, later generations call him the four major translators in the history of Chinese Buddhism together with Kumarajiva of the former Qin Dynasty, the true meaning of Xiaoliang, and Bukong of the Kaiyuan era. It is particularly worth mentioning that among these four people, the other three are foreign monks: Kumarajiva was originally from Tianzhu and was born in Kucha. The truth is from West Tianzhu, Bukong is from North Tianzhu, and only Xuanzang is a Buddhist monk. The only Chinese. Liang Qichao said: "From ancient times to the present, not only Chinese people have translated foreign books, but no one has translated more or better than him. Even if we compare people all over the world, no one who translates the most books is probably better than him." "Fa Xiangzong The creator of Buddhism is Xuanzang. Xuanzang is the one who translates Buddhist classics the best and most, and the one who advocates Buddhism most vigorously is Xuanzang. I am afraid that apart from Xuanzang, it will be difficult to find a second Buddhist. indivual." Only a great era can produce such a great character. In ancient China, book repairing in a prosperous age was always regarded as an important symbol of national prosperity and cultural prosperity, and Master Xuanzang’s feat of traveling westward to seek the Dharma and translating scriptures in a prosperous age added a rare cultural wealth to the Zhenguan era. Why not highlight the glory of the Tang Dynasty from the aspects of religion and culture!