Yang xuanzhi

Yang xuanzhi

Yang xuanzhi, Shi Tong's surname is Yang. This is from the book of Sui, the book of Tang and the new book of Tang. It's ominous. It's from Peiping. He died in Tianbao, Emperor Wenxuan of the Northern Qi Dynasty. At the beginning of Wei Dynasty, he served as Sima of Fujun mansion at the end of Wei Dynasty. Li Secretary of the prison, the city for a period of Taishou. The Buddhist temple in Luoyang, the capital of the Wei Dynasty, is the best in the world. Yongxi Rebellion (AD 534), the city for the ruins. Xuanzhi traveled to Luoyang to remember Yufei. He collected old news and recounted his achievements. He wrote a record of Jialan in Luoyang. Luoyang Jialan record is a five volume book (SUI Shu Zhi, Liang Tang Shu Zhi and today's current version are the same) written about the end of Wuding, Emperor Xiaojing of Wei Dynasty. (around 548 A.D.)

Profile

Yang xuanzhi was born in Beiping (now Dingzhou City, Hebei Province) during the Northern Wei Dynasty. He served as the prefect of Biyang City, Henan Province, the governor of Fujun government, the Secretary and supervisor. In the Eastern Wei Dynasty, he wrote a letter criticizing Buddhism for its nihilism, absurdity, huge cost and excessive collection of monks. People at that time were addicted to Buddhism,

It catered to the needs of the rulers of the Northern Wei Dynasty who used Buddhism as their ruling tool. After Emperor Xiaowen moved his capital to Luoyang, there were more than 30000 temples and 2 million monks and nuns in China. During the Yongxu rebellion, most temples in Luoyang were destroyed by war. Yang xuanzhi felt the rise and fall, so he wrote Luoyang Jialan Ji. Kalan, Sanskrit, means the garden where monks live, that is, the temple. Luoyang Jialan Ji is a book with the title of recording Buddhist affairs, focusing on recording Buddhist temples. It is divided into five volumes according to the area of Luoyang Buddhist temples. For each temple, we usually first write the founding year, the founding people, the location, the neighborhood, the scale and shape, etc., and then the nearby government offices, alleys, scenic spots, and even the relevant history, geography, economy, culture, customs, etc. This paper focuses on describing the grand occasion of various cultural and recreational activities combined with religious activities on the eve of the Buddha's birthday on April 4 every year. Its style is close to Li, and its writing is concise and elegant. It has high literary value in outlining the beautiful pictures and characters of nature.

Life experience

Yang xuanzhi, Yang or yang, and mistakenly for sheep. The year of birth and death is unknown, Beiping (now Tianjin Jixian area) people. Yonganzhong (528-530) in the Northern Wei Dynasty was a court invitation. Calendar City Taishou, Fu Junfu Sima. In the fifth year of Wuding (547), Emperor Xiaojing of the Eastern Wei Dynasty visited Luoyang again because of his service. He felt the devastation of Luoyang after the war and wrote Luoyang Jialan Ji. Kalan is a Sanskrit abbreviation of sanghalan, which means Buddhist temple. At the end of Wei Dynasty, he was a Secretary Supervisor and wrote to Emperor Xiaojing.

He once served as Sima of Fujun mansion in the Northern Wei Dynasty and was promoted to Secretary Supervisor. Later, he was the prefect of the Northern Qi Dynasty (now Biyang County, Henan Province). Since the capital of Luoyang was moved in the 19th year of Taihe (AD 495) in the Northern Wei Dynasty, Buddhist temples were overhauled. "The golden temple has 2 million monks and nuns, and there are as many as 30000 temples. In the fifth year of Wuding (AD 547) in the Eastern Wei Dynasty, Yang Xingyi arrived in Luoyang again. He witnessed many years of war in Luoyang, and the city collapsed and destroyed. He thought about the past and the present, and wrote the story of Luoyang Jialan (the meaning of" Temple "). (Volume 5, about 548 A.D.) describes the rise and fall of temples and gardens in Luoyang, and ridicules the extravagance and licentiousness of the rich, noble, monks and landlords. The author is good at narration and description. It is a history book with high literary value, especially the Fayun temple and shouqiuli. Luoyang Jialan Ji is known as the model of parallel prose in the northern and Southern Dynasties.

The five volumes of Luoyang Jialan Ji narrate the rise and fall of Buddhist temples, and express the sadness of national subjugation. The language is clean and bright, and the description is vivid and exquisite. Now there are Zhou zumo's collation and interpretation of Luoyang Jialan Ji and fan Xiangyong's collation and annotation of Luoyang Jialan Ji.

Representative works

Yang xuanzhi, the author of Luoyang Jialan Ji, was born in the Northern Wei Dynasty. His life and official history are unknown. According to his own account and the official title at the beginning of the book, we know that he was a fengchaoyue in Yong'an of the Northern Wei Dynasty, and he was a Sima in Fujun mansion when he wrote the book. "Galan" is a transliteration of Sanskrit temple. After Yongjia, Buddhism became more and more popular in the north, especially in idolatry. It was popular to dig caves and build temples. In the heyday of Luoyang, the capital of the Northern Wei Dynasty, more than 1000 temples were built inside and outside the city. After that, the politics worsened, Luoyang fell into war and became a prosperous place. The capital also moved to Ye. In the fifth year of Wuding (547) of the Eastern Wei Dynasty, Yang xuanzhi passed through Luoyang because of his official business. Facing the desolate scene of "the city collapsed, the palace overturned, the temple ashes, and the temple pagodas and ruins", he felt sad and sad. It has three meanings: remembering the past scenes of Luoyang and preserving historical facts; expressing the sadness of the collapse of the country and the collapse of Kyoto; revealing the evil of the rulers' indulgence in Buddhist superstition.

Yang xuanzhi's birth and death are unknown. Beiping people. Yong'anzhong (528-529) was appointed as Secretary Supervisor in the late Northern Wei Dynasty, and was appointed as Fujun Sima in the Eastern Wei Dynasty when he wrote the book. His Luoyang Jialan Ji has a unique historical and cultural background. After Buddhism was introduced into China, it had a deep influence in the southern and Northern Dynasties. In the Northern Dynasty, except for Wei Taiwu emperor and Zhou Wu Emperor who destroyed Buddhism twice, other emperors strongly advocated Buddhism and Buddhist temples were all over the country. In the Northern Wei Dynasty, there were more than 30000 temples and more than 2 million monks and nuns. This book is a product under such a background. The preface says: "there are more than 1000 temples in the capital. Today, there are only a few temples, and the bell is rarely heard. I'm afraid that there will be no legend in the world, so I write this book." This shows the purpose of his writing.

The literary value of this book is reflected in the author's description of futu ancient temple, which is interspersed with human feelings, geography, customs and other aspects, involving politics, economy, culture, social life and other fields. The narration often shows the vicissitudes of history.

background of times

Sakyamuni founded Buddhism in ancient India from the sixth to the fifth century BC. At the end of the Northern Wei Dynasty, 415 Buddhist scriptures, 1919 volumes, were circulated. Many of these Buddhist scriptures were translated by Indian or Western monks and Chinese. In the process of translation, they exchanged ideas and words with each other. Many versions of Buddhist scriptures are literary, such as the Vimalakirti Sutra translated by kumarashi and the Huayan Sutra translated by Buddha badara. In addition to the famous monks mentioned above, Huiyuan and Dharma also had great political and cultural influence. The introduction of Buddhism and a large number of Buddhist scriptures translation caused a shock at that time, which affected a wide range of cultural fields (ideology, politics, economy, literature, painting, architecture, music, customs, etc.) and social strata (from emperors to civilians). From the construction of Buddhist temples, we can see the great influence of Buddhism. Many of the existing ancient temples were built in the Wei, Jin, southern and Northern Dynasties, such as Ganlu temple, Lingyin Temple, Yungang Grottoes, Shaolin Temple, Hanshan Temple and so on. In the Liang Dynasty, there were 2846 temples with more than 82700 monks and nuns, and in Jiankang (now Nanjing) alone, there were more than 700 large temples. At the end of the Northern Wei Dynasty, there were more than 30000 temples and more than 2 million monks and nuns (see volume 3 of Dialectics by Tang Falin and volume 120 of Fayuan Zhulin by Tang Daoshi). In the Northern Qi Dynasty, there were more than two million monks and nuns under the jurisdiction of monks and nuns, and there were more than 40000 temples (see Tang daoxuan's biography of continued eminent monks, Volume 8, FA upload). There are so many ancient temples, famous temples, grottoes and cliffs, which fully proves the grand occasion of Buddhism in the Wei, Jin, southern and Northern Dynasties. In terms of the relationship between Buddhism and politics, most of the emperors in the Southern Dynasties believed in Buddhism, especially emperor Liang Wu, who had sacrificed himself to temples four times. Huiyuan, a famous monk in the Eastern Jin Dynasty, had contacts with many dignitaries. Although there was a ban on Buddhism in the Northern Dynasties, it seems that the emperors of the past dynasties still supported Buddhism. It can be seen that Buddhism has created a new cultural atmosphere and soil for the literature of Wei, Jin, southern and Northern Dynasties.

The close relationship between literati and Buddhism also deserves attention. It is said that Cao Zhi once translated "Prince Ruiying's book of origin" for Zhi Qian, a member of the Yue family. When I visited the East Ayu mountain, I suddenly heard that there was a chanting sound in the rock. It was clear, deep and bright. "Today's Sanskrit chants are all created according to the plan", which is known as Yushan fanbei in the world (Volume 5 of Yiyuan). Xie an "lives in Kuaiji, where he travels with Wang Xizhi, Gaoyang Xuxun and sangmen Zhidun. When he comes out, he will swim in the mountains and rivers, and when he comes in, he will chant his personal writings" (Biography of Xie an in the book of Jin). Zhidun is also a poet, with 18 poems. He had contacts with Xu Xun, sun Chuo and Wang Xizhi. In Lushan, Huiyuan had deep contacts with Xie Lingyun, Liu Yimin, Zongbing and many other scholars. Xie Lingyun is a writer who believes in Buddhism and understands Sanskrit. He was influenced by Zhu Daosheng and wrote Buddhist shadow inscription at Huiyuan's request. He also wrote master Huiyuan's Lei and master tanlong's Lei

The ten parables in the Vimalakirti Sutra. (Liang) Huijiao's biography of eminent monks, Volume 7, biography of huirui, states: "Xie Lingyun, Chen Jun, is good at Buddhism, and has a lot of common sounds. His understanding is based on the various words in the Sutra and the different tenors. Therefore, he wrote a commentary on the fourteen sounds, which clearly lists the Sanskrit and the Han, and makes it clear that there is a basis for the writing." "Shishiyinxunxu" was written after he took part in the Buddhist Scripture's "reform" and consulted huirui. Zhang Ye is also a "scholar and Huafan" (Biography of Zhang Ye, biography of Gao Xian of lianshe). Xiao Ziliang, king of the jingling Mausoleum of Qi Dynasty, convened scholars and monks in Jiankang in 487 to discuss Buddhism and Confucianism, recite poems and compositions, and create new chants. This event undoubtedly played a catalytic role in the creation of Yongming style poetry by Shen Yue and others, and Shen Yue himself was also a believer in Buddhism and proficient in canon. Liu Xie, the author of Wen Xin Diao Long, a famous literary theory book, once lived with him for more than ten years (Biography of Liu Xie, Liang Shu). Xu Ling, who compiled the new chant of Yutai, had close contact with the wise master. Mr. Jiang had received the Bodhisattva's commandment from the law, and later he had lived in Longhua temple. Luoyang Jialan Ji, written by Yang xuanzhi, describes the Buddhist temples in Luoyang in the Northern Wei Dynasty, which is an important prose work in this period.

Historical evaluation

"Shuijingzhu" established Li Daoyuan's position in the history of Chinese literature; similarly, "Luoyang Jialan Ji" also made Yang xuanzhi into the ranks of excellent ancient prose writers.

Yang xuanzhi, no history book

Chinese PinYin : Yang Xuan Zhi