A Study Of Seng Zhao's Thought Of "instant Body And Use"

Seng Zhao,as a powerful pioneer of Sinicization of Buddhism in China in the Eastern Jin Dynasty,his thought of "Noumenon is Function" fully embodies the characteristics of cultural transformation in that era.At that time,Kumarajiva ’s translation of scriptures brought the original Madhyamaka into China,and aroused a wave of academic collision.At that time,many local Buddhists and metaphysicians could not understand the original meaning of Madhyamaka theory very well.How could they get rid of the original thinking mode of Metaphysics? This is a problem for Seng Zhao and many scholars at that time.However,Seng Zhao,with his extraordinary talent and the conditions of being taught by Kumarajiva,is duty bound to take on the task of interpreting Madhyamaka with Chinese language,which greatly promotes the belief and spread of Madhyamaka in Buddhism.He is an indispensable link in the process of the integration of Buddhism,Taoism and Confucianism,laying a deep theoretical foundation for the formation of the cultural pattern of Confucianism,Buddhism and Taoism.Its contribution to Chinese philosophy needs us to explore constantly.In this paper,the author combs and studies the thought of zhaolun from the perspective of "Noumenon is Function ",and holds that Seng Zhao’s thought embodies the view of "Noumenon is Function ".First of all,this paper affirms that " Noumenon " of "Noumenon is Function " has three meanings,so as to understand Seng Zhao’s thought.One is the body of noumenon.The noumenon of "Noumenon is Function " is also the present use of the subject.This subject is not the subject of modern philosophy at physical level,but actually refers to the true and holy heart of human beings,that is,it has evolved into the mind and self nature of later generations;the third is the Noumenon of understanding and experience,that is,the angle of epistemology and ambit theory.Seng Zhao pointed out: "is the sage far away? The meditation is the God" This shows that it requires personal understanding to reach the realm of saints.This kind of understanding can be said to be dynamic and intuitive,which plays a "role" at the same time of understanding.The first kind of noumenon,in fact,also implies the internal role of the subject,which is the subject’s access to noumenon and dedication to function.The third kind of understanding is the path of the subject’s extrication,the psychological process of sweeping away one’s name,and the experience of integrating the inner subject and the noumenon.The three aspects can be completely connected by the idea of "empty" in Madhyamaka.Therefore,the Chinese cultural tradition of internal and external integration and the integration of man and nature is completely clear here,and the "Universal Mind" emphasized by Mr.Feng Youlan is suddenly enlightened here.Seng Zhao’s ontology is mainly concentrated in the theory of Unreal-void.In the theory of Unreal-void,Seng Zhao expounds the thought of false existence,beyond being and non-being,no proper concept fort the entity from the perspective of middle view of emptiness,so that the relative categories of "existence","non existence","Noumenon","Function ","mind" and "thing" achieve dialectical unity at the level of emptiness.The highest state of the mind is emptiness,the essential attribute of the physical phase is emptiness,and the interaction between the mind and the object is always empty.Only when we understand the theory of "emptiness",can we understand the thought of "Noumenon is Function".Emptiness is also the way to achieve equality.This "emptiness" is not only methodology and thinking mode,but also the purposive connotation of noumenon and realm.At the level of thinking,"emptiness" actually has the meaning of breaking the noumenon.If it is not broken thoroughly,it will not be able to realize the proof of noumenon.Therefore,the name of "emptiness" and "noumenon" should be eliminated.Secondly,Seng Zhao’s idea of "Noumenon is Function " is embodied in his understanding of change and movement,and his views on stillness and time.According to the theory of "things do not move",Seng Zhao believes that the reason why the common view of "things move" comes into being is mainly based on the following three aspects: First,based on a non subtle and rough vision,he looks at the problems one sidedly,and thinks that there are things that remain unchanged temporarily;Second,based on the corresponding name and reality,he thinks that the name can definitely refer to something;Third,he thinks that time has reality and liquidity,and time is separated from material space.Therefore,Seng Zhao’s thought of breaking away from the common view and establishing his unique idea of "things do not move" is also from these three aspects.The first is to confirm that things are absolutely changing in the popular meaning;the second is to take the non correspondence of name and reality as the theoretical premise.It is based on this idea of name and reality behind the theory of things not moving.Thirdly,it holds that time and things depend on each other,or that time and things are integrated-"Everything is in its own time".Without physical space,there is no time;finally,we come to the conclusion that dynamic and static are the same,that is,dynamic is static.From the perspective of the relationship between motion and stillness,motion must refer to a certain stillness.Motion and stillness are relative.Without stillness,motion cannot be obvious.Without movement,stillness cannot be obvious too.However,theoretically,the same thing has the characteristics of "moving" and "stillness".Thirdly,Seng Zhao’s idea of "Noumenon is Function " is embodied in epistemology as "Prajna ignorance".The theory of Prajna ignorance reflects Seng Zhao’s epistemology which integrates Madhyamaka,metaphysics and the traditional sacred mind.The characteristics of Seng Zhao’s sagely wisdom are nameless and omniscient.The wisdom of ignorance and invisibility is the way for Seng Zhao to be transcendent and holy,to move towards spiritual liberation and freedom.On the question of "knowledge" and "ignorance" of the Sacred Mind,Seng Zhao conceived nine questions and explained them from different aspects.This paper deconstructs the internal reasoning and logical relationship between Seng Zhao’s knowledge and karma,holy heart or not.On the whole,Seng Zhao demonstrates the relationship between knowledge and ignorance through the nature of karma,and transforms the problem of knowledge and ignorance into the problem of truth and knowledge through the proposition of truth and falsehood of karma,and draws the conclusion that "truth and wisdom are not knowledge".Finally,Seng Zhao’s idea of "Noumenon is Function" is embodied in the concept of realm,which is the nameless Nirvana and the inner saint as the outer king.Seng Zhao’s "Nirvana nameless theory" explains Nirvana realm of integration of Noumenon and function,“neither yu nor wu” and “neither dying nor being born”through Madhyamaka.At that time,Seng Zhao was faced with the problem of how to integrate the Buddhist thought with the traditional metaphysics and Confucianism.In this article,Seng Zhao deeply analyzed the various characteristics of Nirvana and its integration with the traditional thought of inner saints as outer kings and the unity of heaven and man.In addition,he showed his thorough and speculative views on Nirvana’s practice and whether there is any action or not.Based on the internal structure and content of Zhaolun,this paper combines Prajna classic,Laozhuang classic,Confucianism classic and other traditional classics,analyzes and compares the similarities and differences among them,and deeply explains and deconstructs Seng Zhao’s idea of "Noumenon is Function".In general,Seng Zhao’s thought is devoted to the sinicization of Buddhism and the integration with Confucianism and Taoism.Different from some other Buddhists and metaphysicians in the past,he mainly focused on Madhyamaka,and was compatible with the contents of metaphysics and Confucianism.For example,his absorption of Zhuangzi’s thoughts and affirmation of Confucian sages show that his own thoughts have integrated Confucianism,Buddhism and Taoism.After Seng Zhao,the study of emptiness gradually declined,and the theory of Nirvana prevailed,and the theory of Zen self nature spread widely in later generations.The spirit of human subjectivity and the tendency of secularism have been gradually developed.Therefore,Seng Zhao’s thought of "Noumenon is Function" is the key stage of Buddhism’s transition from Indian Madhyamaka to Chinese Buddhism.Seng Zhao’s emphasis on "Function" also constitutes the greatest feature of his thought.The Function based on emptiness,All actions and functions are empty.Function is convenient and easy because of the empty.This has provided more nourishment for the Confucian’s practical contribution of the world,opened up a new territory for the spiritual space of Chinese culture,and opened up more freedom for the social practice of the Chinese nation’s economic and social activities.Seng Zhao liberated the thought of long-term contradiction between ethical code and nature,and realized individual liberation in the emptiness.It solves the contradiction between the limited life and the unlimited mind power.Seng Zhao’s thought is the realization of the transformation and leap from the external traditional noumenon to the internal subject,and has the meaning of both.The subject of Chinese culture is not an isolated subject,but a sage subject through the heaven and man;The noumenon of Chinese culture is not an objective and purely metaphysical one,but a noumenon that can bridge the differences between the subject and the object,and integrate people into themselves,as Mr.Feng Youlan said,"the heart of the universe".It can be said that Seng Zhao’s thought inherited and summed up the two,transformed the debate on ontology into the pursuit and return of the subjectivity,laying a theoretical foundation for the development and consolidation of the subjectivity of Chinese civilization.