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Xuanzang

Xuanzang (602 -644 /664) was a famous monk in Tang Dynasty and the greatest translator in the history of Buddhism in Han Dynasty. Chen, whose real name is Yi, was born in Gou County, Luozhou, Luoyang, Henan Province (now the south of Yanshi City, Henan Province), and was the founder of Buddhism Faxiangzong. Monks, scholars and travelers, together with Kumarajiva and Zhen Zhen, are also known as the three major translators of Buddhism in China, and they are one of the founders of only knowing Sect.

Xuanzang became a monk when he was young, and his parents died early. At the age of 65,438+03, he became a monk and later became a Buddhist teacher. He has successively studied Confucian classics such as Mahayana, Za 'a Dharma Mind, Theory of Achievement, Theory of Abandoning Everything, and Panchen Sutra from Hui Xiu, Shen Dao, Dao Yue, Chang Fa, Monk Debate and Xuan Hui, and has made more and more achievements. I decided to go to Tianzhu to study Buddhism because I felt that the theories of different schools were different and it was difficult to draw a conclusion. In the first year of Zhenguan (627), Xuanzang married a couple. Please allow him to go west to seek dharma. However, it was not approved by Emperor Taizong. However, Xuanzang has made up his mind to "venture beyond the appointment and go to Tianzhu privately", starting from Chang' an Shenyi and ending at Wangshe New Town, trekking more than 50,000 miles.

In the second year of Zhenguan, Xuanzang arrived in Gaochang Wangcheng (now Turpan County, Xinjiang) and was treated with courtesy by Gaochang Wangqu. After that, it passed through Qu Zhi (now Kuqa, Xinjiang), Lingshan (Yemusuer Ridge), Suyecheng, Gaby experimental country, Chijianguo (now Tashkent, Soviet Union), Sassuojianguo (now east of Samarkand), jungle and iron gate. Arrive at the former site of Luoguo (now west of Guling and south of Wuhu). To the south, it passes through Binhe country (now Balkh in northern Afghanistan), Jiezhi country (now Ghazi in Afghanistan), Daxue Mountain, Fanyangna country (now Bamiyan in Afghanistan), Yushiro country (now Peshawar in Pakistan and its adjacent eastern Afghanistan) and Uwona country (Swat in Pakistan) and reaches Kashmiro country. Here, learn the name of a monk, the theory of harmony and justice, and the theory of reason. , and compared the lay man of Pixutuo (pure teacher), the monk Sukhumidoro (a friend who came here), Doro of West Su Mi (a family friend), Sulitibo (one day) and Chennaluoduo (the best), and then went to Raja (now Punjab, Pakistan) to learn from an old Brahman, Bai Jinglun and Bai Guanglun; Go to Nadi (now Parr, Felloze, North India) and learn "On Law" and "On Xian Zong" from Pinidobulapo (dimming); He went to Rhoda (now Jalandhar, northern India) and got the "Bodhisattva of Everything" from Dalavat Mo (Moon). Go to Chenlu Qinna (now north of Rotak, North India) and learn from Yue the Prajna Sutra. In the kingdom of Buluo (now D'Arvor, North India), he accepted the theory of arguing truth and sharing wisdom with me from Midosina; Go to Qunnv Town (now Lucky City on the west bank of Ganges River in India) and learn from the Prajna Paramita Sutra of Buddha and the Prajna Paramita Sutra of Sun. After five years of Zhenguan, he went to Nalanduo Temple in Mojeto to study morality.

Xuanzang stayed in Nalanduo Temple for five years and was chosen as one of the ten virtues of knowing three zang. Before and after listening to Jie Xian's talk about the yoga master's theory of land, obedience, worship of saints, dharma, concentration, China, hundred views, explanation and so on. At the same time, learn all kinds of brahmin books.

Xuanzang left Nalanduo Temple ten years after his trip to the Five Kings of Zhenguan, and went to Ilan Potava (now Mongir in northern India), Salo, Andaro, Tuonajediga (now the mouth of Krishna River on the east coast of India), Dharavi Tea (now south of Madras in India), Wolff Roger (now east of Moclan in Hexi, India) and Potava (now he has stayed in many countries for two years). Soon after, he went to Xialuozegu Temple to discuss with Prajna Paramita the various therapies, karma theories and sayings of Sanzang, and visited the victorious army in Zhanglinshan to study the theories of knowing only choice, meaning, fearlessness, non-nirvana, twelve karma and solemn sutra, and discussed and questioned them. Two years later, he still returned to Nalanduo Temple. At this time, Xie Xian instructed Xuanzang to give lectures and take photos for the monks in Nalanduo Temple. As it happens, Shi Ziguang, the master of the middle school, is also there, talking about "On the Middle Way" and "On a Hundred Schools of Thought", and opposing the law only knows the theory. Therefore, Xuanzang wrote 3000 poems about Huizong Lun (lost) to reconcile the theories of Mahayana and yoga. At the same time, he participated in the debate with Prajna, a scholar of the Ministry of Positive Quantities, and wrote 1600 articles praising the Theory of Controlling Evil (lost). He also gave lectures at the invitation of Kumoro, king of molybdenum industry in East India (now Assam, India), and wrote Three-body (lost).

Then he met the King of the Sun and was treated with great courtesy. King Jerzy decided to hold a Buddhist debate with Xuanzang as the main topic in Qunnvcheng, 18 kings, 3,000 Mahayana Buddhist scholars and 2,000 heretics attended in Wuyin. At that time, Xuanzang said that it was hard for anyone to ask, but no one could question it. At that time, it was famous for its five seals, and was honored as "Mahayana paradise" by Mahayana and "liberation paradise" by Mahayana. King Jerzy insisted that Xuanzang attend the 75-day nude convention held every five years. Return home after the meeting.

On the 25th day of the first month of the 19th year of Zhenguan, Xuanzang returned to Chang 'an. At that time, Shi Zi said, "The Taoist custom is urgent, so let's go to the city." Soon, Emperor Taizong received him and advised him to be a secular official, but Xuanzang declined politely. Later, he stayed in Hongfu Temple in Chang 'an to translate the scriptures. The scriptures were provided by the imperial court, and more than 20 famous monks from all over the country were called to assist in the translation. They were assigned to posts such as proving righteousness, posting, orthography and proving Brahma, forming a complete translation field. In May of the same year, he created and translated 20 volumes of the Great Bodhisattva's Tibetan Scriptures, which was completed in September.

In the first month of the twentieth year of Zhenguan, Xuanzang translated twenty volumes of The Theory of Youwei Shengjiao. And dictated the "Datang Western Regions" written by the debating machine. In the same year, Jie Shen's Secret Classic and Ming Wu Shuo were translated, which promoted the development of Ming Wu in China. Heirs were also asked to translate the theories of Lao Zi and Mahayana belief into Sanskrit and spread them in India. In May, 2002, he translated 100 Volume "On the Land of Yoga Teachers" and asked Taizong to make a preface. In October, I translated the Broken King Kong Prajna Paramita Sutra. Soon, the Hall of the Great Heroes was completed, and Xuanzang was appointed as the seat of honor, devoted to the translation of Buddhist scriptures. In the third year of Yonghui (652), he invited to build a tower to house Buddhist scriptures. After high praise, the Wild Goose Pagoda was built in the west courtyard of Jean Temple. Xuanzang "carried bricks and stones for two weeks (years) and finished his work".

In 658, in the third year of Xianqing, he moved to Ximing Temple. Often disturbed by trivial matters, he moved to Yuhua Temple to concentrate on translating the scriptures. Celebrating five years, the Great Prajna was translated. This sutra is 200,000 praises from the Vatican, and it is voluminous. Every time the disciple asked for abridgement, Xuanzang was very cautious and didn't delete a word. In three years (663), Long Shuo finally translated this masterpiece with as many as 600 volumes. After that, Xuanzang's body and mind were greatly weakened. In the first year of Linde (664), he translated 1 Volume Five Mantras and became a masterpiece. He died in February of the same year. According to records, there are 75 translated classics before and after Xuanzang, with a total volume of 1335. The translated classics were later called new versions.

Main theories ① Five kinds of surnames theory. It further develops India's five-caste theory, that is, all beings are divided into vocal caste, marginal caste, Tathagata caste, indefinite caste and no caste. It is believed that the result of monasticism can be determined according to people's innate quality. Xuanzang referred to the theories of various schools in India here and systematically expounded the five-level theory. (2) epistemology. Xuanzang and his school believe that everything in the world (including human self) does not exist independently, but is realized by human consciousness, that is, the stomach can only be changed by knowledge. The most fundamental consciousness, called "Aryan knowledge", is all the "seeds" of various things and phenomena in the world and the origin of the universe. 3 because of Ming. Inming is very developed in Indian Yoga Department. After this close relationship, with the development of Dignā ga and his protector, the theory of only knowing was closely combined. Xuanzang made new progress on this basis. In India, he put forward "only true knowledge". After returning to China, he not only translated Yin Ming's main works, but also gave full play to Yin Ming's nature of argument, deepened Yin Ming's method of establishing quantity, and made a good analysis of the ground-breaking theory.

Xuanzang devoted himself to Buddhism all his life, and his deeds were mostly found in The biography of Master Sanzang and Xuanzang's biography. Besides Cheng Wei's On Wisdom, there are three important works on the study of Xuanzang School, namely, Kui Ji's Notes on Cheng Weizhi, Huinuma's On Cheng Weizhi's First Class and the well-known On the Secrets of Cheng Weizhi.

Xuanzang's Records of the Western Regions of Datang is an important material for studying the ancient history and geography of India, Nepal, Pakistan, Bangladesh and Central Asia. His stories, such as Wu Changling's "Journey to the West in Tang Sanzang" in Yuan Dynasty and Wu Cheng'en's The Journey to the West novels in Ming Dynasty, were widely circulated among the people in past dynasties, all of which originated from his deeds.

Disciple Xuanzang is knowledgeable. At that time, Shuo Yan gathered at the door. Shen Yun, Jia Shang, Pu Guang and Kui Ji, known as the four philosophers of Lumen, are all masters of Buddhism. Puguang, Magic Weapon and Shentai are collectively called the three great masters; Kui Ji, Shen Tai and Jing Shun were also masters of the Ming Dynasty. Silla monk round measurement, for Xuanzang god foot, Silla Yuan Xiao, for Hua Yan everyone; The western regions involve interests and are famous dharma-protecting monks; Nanshan Dao proclaimed his righteousness and became a master of law; Xuan Ying, a famous ethicist; Huai Su, East Tower, the Lord of the new sparse.

Xuanzang died in the first year of Linde, Tang Gaozong (664, the Book of the Old Tang Dynasty was written for six years, 66 1) and was buried in Xingjiao Temple in Chang 'an (now the southern suburb of Xi City). For his life story, please refer to AARON Li and Yan Yong's The biography of Master Sanzang. Because of his admiration for the scriptures, he gradually became a mythical figure. There was a legend about him in the middle of the Tang Dynasty. Tang Sanzang studied poetry in the Song Dynasty and The Journey to the West in the Ming Dynasty, which made Tang Priest a household name in China.

Two Stories of Master Xuanzang

When it comes to Master Xuanzang, most people will think of the timid and confused monks in The Journey to the West. In fact, this is just the author's fiction. As far as the true Xuanzang in history is concerned, it is too distorted for his image. Master Xuanzang recorded in the history books is not only proficient in Buddhism, sincere in his studies, but also courageous. He is a clever and brave monk.

First, great wisdom and courage to reverse behavior.

Xuanzang left Chang 'an and trudged through the snow-capped mountains and deserts in the western regions. He met a semi-finalist named Shipanto, an Orion. When he learned that Xuanzang was going to India to seek dharma, he was greatly admired and vowed to be Xuanzang's disciple and go to India with his master.

However, after more than ten days of hard work day and night, Shipanto felt that the future was difficult. After a narrow escape, he suddenly lost confidence and had the evil thought of killing the teacher and betraying. One day, while the mage was meditating, Shipanto drew a steel knife and approached him. Seeing that Shipanto's eyes were full of evil light, Xuanzang knew that he had killed his heart. At this moment, whether it is severe reprimand or begging for mercy, it will arouse the killing heart of Shipanto. So Xuanzang sat quietly and closed his eyes. Seeing this, Shipanto dared not do it. He lingered for a long time and finally put the knife back in its sheath.

Then Xuanzang said, "Shipantou, why don't you go? I don't have a disciple like you. You'd better go home and reunite with your wife and children. "

Under the censure of Master Xuanzang, Shipanto finally left in shame.

Second, be generous and serve the Brahmins.

After two years' arduous journey, Master Xuanzang arrived in India, worshiped at the door of Jiexian, a famous 100-year-old monk in Nalanduo Temple, studied Buddhism assiduously, and became proficient in Tibetan scriptures, statutes and theories for several years, so he was honored as "Master Sanzang". But it also attracted the jealousy of some monks in India.

One day, a Brahmin monk thought he was knowledgeable and unparalleled, and posted fifty difficult scriptures in front of Nalanda Temple, claiming that anyone who could crack one of them would immediately cut off his head. The monks in the temple refused to accept it and went to watch it one after another, but no one really cracked any of them. The monks turned to Xuanzang for help, but Xuanzang said simply, "We are all monks, so why try to be brave?" He was not in the temple for three days in a row.

On the fourth morning, as soon as Xuanzang walked to the front of the temple, he was caught by a brahmin monk. The brahmin monk scolded, "Xuanzang, you can't even decipher a scripture. Go back to Datang!"

Xuanzang sighed slightly: "As a monk, why do you have to speak ill of yourself? I can't understand these fifty classics. " As he said this, Xuanzang casually explained the uprising, and everyone was greatly relieved to hear it. The brahmin monk was pale and bloodless. In order to fulfill his oath, he had to draw his sword and prepare to commit suicide. Xuanzang stopped: "It's really rare for you to lower yourself to study. What makes you take what you said seriously? " Brahmin monks fell to the ground and worshipped Xuanzang as their teacher.

Soon, Xuanzang heard that the Brahmin monk was going to explain the classic "On War", so he asked him to explain it himself. The brahmin monk said in surprise, "I am a disciple, how dare I give a lecture to the master?" Xuanzang replied, "I have never learned that classic. Since you are proficient, I should ask you for advice. "

After the Brahmin monk explained, Xuanzang said to him, "I used to be your master, and now you are my master. Let's learn Buddhism on an equal footing and not be a master and apprentice. "

After this incident, all the monks in the temple admired Xuanzang's profoundness.

Life document

Life document

Jianzhen

Jian Zhen who traveled across the sea to preach the precepts.

Jian Zhen was born in Jiangyang County, Yangzhou (now Yangzhou City, Jiangsu Province). Tang Zhongzong was born into a Buddhist family in the fifth year of his reign (688). My father became a monk from Dayun Temple in Yangzhou and studied Zen. When Jian Zhen 14 years old, he visited the temple with his father. When he saw the tall and kind Buddha statue, he was very moved and asked his father to let him become a monk. Seeing that he was young and ambitious, his father agreed to his request. In this year, Wu Zetian wrote a letter to all states in the world to become a monk, so Jian Zhen became a monk and became a young monk in Dayun Temple. In 705, in the first year of Zhongzong Shenlong, a bodhisattva under the famous lawyer Daoan became a monk. In the first year of Jinglong (707), he studied in Luoyang, the capital of East China, and Chang 'an, Xijing. On March 28th of the following year, he was ordained in the actual temple in Chang 'an, presided over by Hongjing, a respected lawyer of Nanquan Temple in Jingzhou.

Daoan, a Buddhist teacher in Jian Zhen, and Hongjing, a foot teacher, are both famous legalists. In particular, Daoan vigorously promoted the Nanshan method initiated by Daoxuan in Jianghuai area, and eventually changed the Jianghuai area, which has been pursuing the ten-reading method, to the four-division method. He presided over the ceremony of closing the altar many times and was called the master of the ceremony in more than 400 countries around the world. Under the influence of these famous eminent legal monks, Jian Zhen devoted himself to the study of Sanzang, especially the legal discussion. After receiving the full precepts, he officially became a monk and was qualified to impart knowledge. After several years of painstaking research, he was proficient in four legal works, such as preaching, filling in the gaps, making banknotes, writing calligraphy, prospering Chu's light and heavy instruments, and establishing four legal books. He began to teach legal books in the first year of Kaiyuan (7 13) at the age of 26.

Soon after, he returned to Huainan. After the death of Daoan lawyer in the fifth year of Kaiyuan (7 17), Jian Zhen took over the burden left by his teacher, continued to spread law in Jianghuai area, made an altar to teach precepts, spared no effort to rectify cults and promote Buddhism. In the past 30 years, he has explained the law 40 times, released money 70 times, and released light and heavy instruments and karma 10 times. He also organized and launched the temple building, statue building and the opening ceremony to support ten monks, sewed 3,000 cassocks and presented them to Wutai Mountain monks, and copied three volumes of all the classics, each with 1 1000 copies. He was ordained by more than 40 thousand people, and all the preceptors in Jianghuai respected him as a preceptor.

Jian Zhen's fame spread far and wide, and it also reached the ears of Rong Rui, a Japanese monk studying in Chang 'an. At that time, Japan was still in the slave society stage, with sharp class contradictions and poor people's lives. Monastery enjoys the privilege of exemption from taxes and services. People who can't bear the blackmail of the ruling class have fled into monasteries, or quit their monasteries, and even took refuge in monasteries with their own property. In this way, the power of the temple continues to expand, and the exploitation interests of secular slave owners are damaged. The imperial court, which represents the interests of secular slave owners, is eager to rectify cults and eliminate monks and nuns, but government decrees have been issued repeatedly, with little effect. So some people proposed to learn from China, and the conditions and procedures for strict discipline were immediately approved by the court, and they decided to send people to the Tang Dynasty to recruit monks to preach the precepts. Rong Rui and Pu Zhao shoulder the mission of conscription. In the fifth year of Tian Ping in Japan (that is, in the 21st year of Tang Kaiyuan (733)), he sent envoys of the Tang Dynasty to study in Tang for the tenth time.

While studying in Chang 'an, Rong Rui and Pu Zhao are looking for suitable candidates. At first, they invited Du Dongda's lawyer Dao Zhuo and Brahmin monk Bodhi to go to Japan to preach with an envoy of the Tang Dynasty. Later, when I heard Jian Zhen's name and thought he was a more ideal missionary, I decided to try to invite Jian Zhen to Japan to preach the precepts. In the first year of Tianbao (742), they invited ankokuji monks from Chang 'an, Deqing monks from Luoyang, Ruhai monks from North Korea, and Xuan Lang and Fa Xuan, Japanese monks studying in China, to Yangzhou in advance. At that time, Jian Zhen was giving lectures to monks in daming temple, Yangzhou. Rong Rui and Pu Zhao went to daming temple to pay homage to Jian Zhen, the purpose of which was to say, "Buddhism has spread eastward to Japan, and there are temples and monks, but there are no people who preach Buddhism and receive precepts. There was a Japanese prophecy in our country:' After 200 years, sacred religion will flourish in Shoto Kutaishi.' Now the deadline of 200 years has come, and I hope monks will travel to Xinghua. After listening to the statements of the two monks, Jian Zhen felt that they were very sincere, so he replied, "I once heard that when Zen master Huisi of Nanyue moved, he was reincarnated as a Japanese prince, prospering Buddhism and helping all beings. I also heard that Prince Nagaya respected Buddhism and made a thousand-collar cassock to show the country's virtue and monks. There are four words embroidered on the edge of its cassock:' The mountains and rivers are exotic, the sun and the moon are in the same sky, the buddhas send them, and they are tied together.' It seems that Japan is indeed a country where Buddhism thrives and destiny belongs. So, who among my followers would like to go to Japan to teach the commandments? "All the monks in the class, for the monk's question, all don't know how to answer is good, and at that time fell silent. After a long time, Jian Zhen's disciple Xiang Yan broke the silence and replied, "Other countries are too far away, and life is hard to survive. The sea is vast and boundless, and there is nothing. Individuals are rare, and China is hard to live; You are not ready for further study, but you have not arrived yet. To this end, all monks are silent. Jian Zhen was very angry and said bluntly, "We're here to preach Dafa. Why don't you spare our lives? If you don't go, I'll go by myself! " Xiang Yan said quickly, "If the master wants to go, I will go with him. "As a result, 2 1 monks such as Daoxing, Daoxing, Ruhai, Chengguan, Deqing and Situo also expressed their willingness to go to Japan with Jian Zhen.

When Jian Zhen saw that many disciples were willing to follow him to preach the Dharma in Japan, he turned his anger into joy, so he set great ambitions in front of the Buddha statue and discussed the strategies and steps to prepare for the eastward crossing. In view of the strict coastal defense of the imperial court, they decided not to disclose the purpose of crossing the sea for the time being, claiming that it was to provide supplies for the monks of the National Assembly Temple in Tiantai Mountain. Under this guise, they stepped up the construction of ships and prepared dry food. He said that when he was in Chang 'an, he was asked by the Prime Minister Li Zhidi to cooperate with Cao's nephew Li Cuo, who worked as a warehouse in Yangzhou, in shipbuilding. So the shipbuilding work was supported by Li CuO and went smoothly.

In the second year of Tianbao (743), pirates were rampant in the southeast coast, and the waters around Taizhou (now Zhejiang Linhai, Huangyan, Wenling, Xianju, Tiantai, Ninghai, Xiangshan and other counties), Wenzhou (now Zhejiang Wenzhou and Yongjia, Yueqing, Ruian, Pingyang, Wencheng, Taishun and other counties) and Mingzhou (now Zhejiang Yongjiang River Basin and Cixi, Zhoushan Islands and other places). In this situation, the trend of Jian Zhen and his party is particularly noticeable. In order to reduce resistance and avoid misunderstanding, they need to strengthen unity and unify their thoughts and actions. To this end, Daoxing put forward: "Today, when you go to other countries to preach the law, everyone respects it and the industry is eliminated. If Hai and others don't learn Taoism for a long time, can they stay in China for the time being and don't plan their trip? "

When Ruhai heard Daoxing's words, he immediately wrapped his head in the state. When he received the order, the yamen falsely accused him: "Some monk Daoxing built a boat into the sea and colluded with pirates. A total of * * * people prepared dry food, distributed in Jiji, Kaiyuan and daming temple, and 100 pirates entered the city. " This interview led the newspaper to send troops to search for Jian Zhen and his party. After interrogation, it was proved that Jian Zhen and others were innocent, but the ship they built was confiscated, Japanese monks were imprisoned for four months, and they were ordered to return to their own country. Xuan Lang and Fa Xuan returned to China, but Rong Rui and Zhao Pu didn't want to be sent by the government, so they stayed. For example, for the crime of false accusation by Hein, he was beheaded and returned to the customs, and he was sentenced to 60 sticks and returned to Silla. But the plan to go to the East for the first time was destroyed by him after all.

Rong Rui and Pu Zhao, two monks, made up their minds. After this ordeal, they were not discouraged. They found Jian Zhen and discussed going to the East again. Jian Zhen comforted them and said, "Don't worry. When the time is right, you will get what you want. " And took out a good official currency, 80 yuan, bought a warship for Liu Julian's interview on Lingnan Road, hired 18 sailors, bought all kinds of food, utensils, scrolls, Buddha statues, artifacts, spices and clothes, prepared enough money and silks, and carried monks Xiang Yan, Daoxing, Deqing and Stowe, together with Rong Rui * * * 65438. But as soon as the ship left the Yangtze River estuary, it was cut off by the hurricane and had to go ashore to repair the ship. A month later, it crossed the east for the third time. Due to the dangerous wind and waves during the voyage, the navigation channel was dangerous and the ship broke down. It went through all kinds of hardships and drifted to Mingzhou, where it was placed in the Asoka Temple in Jixian County (now Ningbo, Zhejiang Province) to rest.

In the third year of Tianbao, Jian Zhen toured to give lectures and be ordained at the request of monks from Yuezhou (which governs the Puyang River Basin in Zhejiang, Caoejiang River Basin and most areas of Yuyao County, now Shaoxing), Hangzhou, Huzhou (now Xing Wu, Zhejiang) and Xuanzhou (now Xuancheng, Anhui), and finally went to Ayuwang Temple in Jixian County. Monks in Yuezhou learned that Jian Zhen wanted to go back to his motherland in the past. In order to keep Jian Zhen, they reported to the state officials: "Japanese monk Rong Rui used to lure Yamato back to his motherland." As a result, Rong Rui was arrested again and sent to the capital by machine. When passing through Hangzhou, he pretended to be ill and died, so he had to get away.

Rong Rui and Pu Zhao experienced indescribable hardships in seeking Buddhism, but they made up their minds and had no regrets. Jian Zhen was deeply moved, and he was determined to realize his wish to spread the precepts in the East. Therefore, monk Fajin and two entourage were sent to Fuzhou to buy boats with money and silks, purchase food and sundries, and prepare for the fourth eastward crossing. He personally led more than 30 people, including Xiang Yan, Rong Rui, Zhao Pu and Stuart, across mountains and mountains and headed for Fuzhou by land. However, in Shifeng County, Taizhou, he was chased by the interviewer from Jiangdong Road and escorted back to Yangzhou. It turned out that Jian Zhen's disciple You Ling and some other monks were worried about the accident when Jian Zhen crossed the sea, and reported the movements of Jian Zhen and his party to the government with official documents, so the plan to cross the sea to the east was aborted again.

In the spring of the seventh year of Tianbao, two monks, Rong Rui and Zhao Pu, came to Yangzhou from Anhui, and planned to make a fifth eastward crossing with Jian Zhen. The entourage 14 and sailors 18 of this trip to the east, including Xiang Yan, Shenlun, Yan Guang, Deqing, Rong Rui, Zhao Pu and Stowe. On June 27th, they set out from Chongfu Temple in Yangzhou and went south to the sea via Guazhou Canal. There was a lot of wind and waves along the way, and there was no water and no rice, so it was a narrow escape. When it drifted to the border of Zhou Zhen (now Yaxian County), it landed. In this way, the fifth voyage failed again. With the support of local officials, Jian Zhen and others did some Buddhist activities in various places and were sent back to Yangzhou. On the way home, Rong Rui, a Japanese monk, and Xiang Yan, a disciple of Jian Zhen, passed away one after another, and Jian Zhen's spirit suffered a great blow. In addition, he can't adapt to the hot climate in Hainan, suffering from eye diseases, and his vision is greatly damaged.

In the 12th year of Tianbao (753), on the 15th day of the 10th lunar month, Japanese special envoy Qing He, assistant ambassador You Kun, and Ma Lu Abe, who had studied in China for many years and served as secretary supervisor and China Wei, visited Yangzhou Temple. They told Jian Zhen that the Japanese envoy to the Tang Dynasty had formally invited Jian Zhen to preach in Japan, but Xuanzong refused. In view of this situation, please ask Jian Zhen to decide whether to sail to Japan with the ships that sent envoys to the Tang Dynasty. At this time, Jian Zhen is 66 years old, and his eyes are not good. But in the Tang Dynasty, the government banned him from going abroad privately. However, he insisted on the original intention of crossing the sea to preach the law, overcame all difficulties, and readily promised to go to Japan with Tang envoys. After some arrangements, monk Jian Zhen finally left longxing temple on 10 19 and embarked on his sixth journey. 1 1 month 16, he boarded a ship sent by Japan as an assistant envoy of the Tang Dynasty and sailed from the Yangtze River estuary to Japan. Jian Zhen's entourage consisted of 65,438+04 disciples, including three monks, including Shi Tuo and Zhi Shou, as well as a number of laymen, including Pan Xiantong of Yangzhou, An Rubao of the Western Regions, mana of the Southeast Asian People's Army, and Vietnamese who were good at listening, totaling 24 people. In addition to all kinds of Buddha statues, bodhisattvas, relics, scriptures, laws and flags, there are also all kinds of golden utensils, decorations and copybooks of famous calligraphers such as Wang Xizhi and Wang Xianzhi.

1On February 20th, Jian Zhen's ship arrived in Akimupu, Kagoshima, and officially set foot on the land of Jian Zhen, realizing the wish of 12 years. On February 4th of the following year, Jian Zhen passed through Japan's Dazai Prefecture and Osaka and arrived in Nara, then the capital of Japan. Wherever he went, he was warmly welcomed and received by the rulers and the common people. In Nara, he was welcomed into Dongda Temple and placed. The Japanese king sent a message to comfort Jian Zhen, and awarded Jian Zhen the position of exorcist, announcing that "from now on, he will be given the precept to preach the law and become a monk."

In April of the same year, Jian Zhen first set up an altar in front of the Lushena Temple in Dongda Temple, and went to the altar to present Buddha rings to Japanese Emperor Wu Sheng, Empress Dowager Guangming and Kejsarinnan Koken. Soon, he was consecrated by more than 400 people, including Misha Chengxiu. More than 80 people, including Fu Ling, who had been ordained, also gave up the old precepts and re-ordained from Jian Zhen. In September of this year, Tan Jie Hospital of Dongda Temple was established, with Jian Zhen as a monk and anklets for all monks.

In May of the following year, the Japanese court designated Jian Zhen as the capital of big monks, stipulating that Japanese monks would not be recognized unless they were consecrated. However, contradictions soon appeared among Japanese rulers. It turned out that the supreme Japanese ruler respected Jian Zhen for the purpose of directly controlling monks and nuns through him, while the guiding ideology of Jian Zhen's missionary work was to spread Buddhism more widely. Therefore, shortly after Emperor Shengwu's death, the Japanese court pardoned him as the capital of Jianzhen, and honored him as the Great Monk. From then on, Jian Zhen got rid of the administrative affairs of monks and devoted himself to educating monks and nuns. In order to get rid of the interference, he took advantage of the countryside given to him by the Japanese court to set up a Tang Law School, and moved here from Dongda Temple to spread the law and take a message. Under the bleak management of him and his disciples Stowe and Rubao, Zhao Ti in the Tang Dynasty was later regarded as an official temple and became the ancestral temple of the Japanese-French school. Jian Zhen himself became the founder of Japanese Legalists.

Jian Zhen not only founded the Nanshan Method in Japan, but also made great contributions to the establishment of Tiantai Sect and Tantric Sect, two major schools of Japanese Buddhism in the future. Many of the classics he took with him when he crossed eastward belonged to Tiantai and Yanzhen. The founder of Tiantai Sect in Japan is the clearest. The founder of Tantric Sect, Hongfa, suffered the legacy of Jian Zhen when he was young, and they continued to cherish this legacy in their later memory.

Jian Zhen also made outstanding contributions to the collation of Japanese Buddhist scriptures. Before the arrival of Jian Zhen, the classics used in Japanese temples were all imported from the Korean peninsula, but only passed down orally, so there were many differences and mistakes between them. After Jian Zhen and his party arrived, the Japanese government gave them the task of correcting classic mistakes. Thanks to the hard work of Jian Zhen and his disciples, most of these classics have been revised.

In addition, Jian Zhen has greatly promoted the development of Japanese medicine, calligraphy, architecture, sculpture and fine arts. Legend has it that he used the method of sniffing nose to identify the medicines in Zhengcang Hospital one by one and explain their uses. He wrote The Secret Recipe of Sword Master, which was handed down from generation to generation. Before the edo period, Japanese drug dealers always regarded him as the ancestor of medicine. Jian Zhen's authentic two-king calligraphy stickers brought to Japan and his disciples who can write beautiful Wang Ti calligraphy have a lot to do with Wang Shu's popularity in Japanese calligraphy in the future. Jian Zhen's dry lacquer figurines and Zhao Ti Temple's Tang Dynasty woodcarving were both completed under the guidance of his disciples and technicians, which can be said to be the starting point in the history of Japanese sculpture. The architecture of Zhao Ti Temple in Tang Dynasty and the stupa of Xiwei Temple designed by his disciples are worthy of being written into the history of Japanese architecture. Modern Japanese scholars praise Jian Zhen as a person who stands at the highest peak of Nara culture and paves the way for a future culture of peace, which is appropriate. In the seventh year of Tian Ping Baozong (in 763, the first year of Tang Guangde), on May 6th, Jian Zhen got married and died peacefully in Tang Zhao Ti Temple at the age of 76. His life has made important contributions to the friendship and cultural exchanges between the Chinese and Japanese peoples. He traveled to the East for lofty ideals, and his perseverance will always be a valuable asset of Japanese traditional culture.