Cheng Xuanying
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Cheng Xuanying(Chinese:Thành huyền anh;pinyin:Chéng Xuányīng;Wade–Giles:Ch'eng Hsüan-ying;fl. 631–655),courtesy nameZishi (Hạt), was aTaoistmonk known to posterity as the "Master of Doctrines at Xihua Abbey “(Tây hoa pháp sư) and was one of the principal representatives of the "School of Double Mystery" (Chongxuan) during the reigns of the emperorsTaizongandGaozongof theTang dynasty.He is mainly known for his commentaries to theDaodejingand theZhuangzi(also known as theNanhua Zhenjing).
Life[edit]
Cheng Xuanying was born sometime around the first decade of the seventh century CE, inShan Prefecturein modern-dayHenan.He lived inDonghaiin seclusion until 631, when he was summoned to the Tang capitalChang'anand appointed the head monk of Xihua Abbey by the imperial decree of Emperor Taizong.[1]TheNew Book of Tangdoes not mention being accorded the title of Master of Doctrines (Pháp sư), and it is likely that this was a later fabrication of theSongperiod. Prior to his summoning, he was a philosopher well known for his commentary on the popularLingbaoscripture, theClarified Meaning of the Scripture of Universal Salvation(Độ người kinh sơ nghĩa).[2][3]Some scholars alternatively maintain that Cheng was summoned to the capital to serve as the disciple of Liu JinxiLưu tiến hỉ(fl. 620), a major representative of (Chongxuan) Daoist thought at the Institute of Education (Văn học quán).[4]
In 636 and 638 Cheng was present for a series of debates between Daoists and Buddhists at the temple of the monk Huijing (Tuệ tịnhb.578) along with Cai Zihuang (Thái tử hoảng), a fellowChongxuanadherent.[5]
Cheng, again along with Cai, participated in the translation of theDaodejinginto Sanskrit in 647, headed by the eminent Buddhist monkXuanzang.Cheng was responsible for explaining the meaning of the Daodejing to Xuanzang in order to translate it.[6]Xuanying wanted to translate the termDaoasbodhi,but Xuanzang rejected it in favor of mārga (मार्ग"road/path" ).[7]He also requested that theHeshanggongcommentary be translated as well, which Xuanzang similarly denied.[8]
In 647 Cheng and Zhang Huiyuan (Trương huệ nguyên) were commissioned to investigate the major Daoist scripture known as theSanhuangjing.They determined it was "an absurdly written document, in no way composed in the current time",[9]and all copies of the text were then ordered burned by Emperor Taizong, leading to the near-total destruction of all copies of the scripture.[5]
Cheng was banished to Yuzhou (Úc châu) around 653 following a draught during the Yonghui reign (650-655) of Emperor Gaozong, likely due to his interpretation of theClassic of Changesas explaining the occurrence of natural disasters, which the court saw as a prognostication of the draught.[5]He died sometime between 685 and 690.[10]
Commentaries[edit]
Cheng wrote one of the more significant commentaries to the Zhuangzi, theSubcommentary to the Zhuangzi(Zhuāngzǐ shūThôn trang sơ). His commentary, valued for its concise explanations and character glosses, is a sub-commentary toGuo Xiang's; traditionally, both commentaries have been handed down together. Both commentaries have been handed down to posterity in theDaozangas the Commentary and Subcommentary on theTrue Scripture of Southern Florescence(Nánhúa Zhēnjīng ZhùshūNam Hoa Chân Kinh chú giải và chú thích) in 30 juan.
Cheng also wrote 2 juan of commentary on the Daodejing, and 7 juan of subcommentary on theLaozi kaiti xujue(Lão tử khai đề tự quyết nghĩa sơ). Fragments of these texts have survived in quotations.[11]Cheng's commentary focuses on first using the Mystery (Huyềnxuan) to transcend Being (Cóyou) and Nonbeing (Vôwu), and then to transcend the Mystery itself.[12]Cheng believed that the Dao "is eternally deep and still, it is neither form nor sound, neither personal name nor style; solitary, it alone surpasses the logic of the tetralemma, vague and indistinct it goes beyond the hundred negations.”[13]
Cheng's commentary on the LingbaoScripture of Universal Salvation,theClarified Meaning of the Scripture of Universal Salvation(Độ người kinh sơ nghĩa), was extremely popular in its time and likely resulted in his summoning to Chang'an in 631. It is preserved in the Daozang. Additionally, Cheng composed a work in 5 juan on the Classic of Changes, theDiagram on the Circulation and Development of the Changes of Zhou(Chu Dịch lưu diễn nghèo tịch đồ), which is lost and rarely-mentioned. Records of the work say it "examined across and synthesized all sixty-four hexagrams and explained the Nine Palaces, extrapolating the weal and woe of the state down to the months and days."[14]This evaluation coincides with exegesis on theChangesfound in Cheng's commentary on theScripture of Universal Salvation.[15]
References[edit]
- ^New Book of Tang,vol. 59.
- ^Chou Ya-chingChu nhã thanh,Cheng Xuanying sixiang yanjiuThành huyền anh tư tưởng nghiên cứu(Taipei: Xinwenfeng, 2003), 71-73.
- ^Choi, Jin-HeeThôi trân tích,Cheng Xuanying Zhuangzi shu yanjiuThành huyền anh thôn trang sơ nghiên cứu(Chengdu: Bashu shushe, 2010), 17.
- ^Lu Guolong,Zhongguo chongxuan xueTrung Quốc trọng huyền học(Beijing: Zhongguo renmin chubanshe, 1993), 222 and 235-6.
- ^abcZhang, Shuheng. “Forming the Image of Cheng Xuanying (Ca.600-690).” University of Washington Libraries ResearchWorks Service, 2018, digital.lib.washington.edu/researchworks/handle/1773/41709.
- ^Ji XianlinQuý tiện lâm,Ji Xianlin fojiao xueshu lunwen jiQuý tiện lâm Phật giáo học thuật luận văn tập(Taipei: Dongchu chubanshe, 1995), 463-486.
- ^Ji gujin fodao lunheng3, 52.387a.
- ^Ji gujin fodao lunheng3, 52.387b.
- ^Fayuan zhulin jiaoshi,55.1675-6.
- ^Không có gì làm trung có đạo sĩ thành huyền anh trường với ngôn luận Trang Lão số bộ hành với khi cũng.Xin DeyongTân đức dũng,Liangjing xinji jijiaoHai kinh tân nhớ tập giáo(Xi’an: Sanqin chubanshe, 2006), 3.65.
- ^"Cheng Xuanying - FYSK: Daoist Culture Centre - Database".
- ^Assandri, Friederike. “Understanding Double Mystery: Daoism in Early Tang as Mirrored in the FDLH (T 2104) and Chongxuanxue.”Academia.edu,https:// academia.edu/21980223.
- ^Assandri, Friederike. “MYSTERY AND SECRECY IN THE CONTACT OF DAOISM AND BUDDHISM IN EARLY MEDIEVAL CHINA.”Academia.edu,https:// academia.edu/25463869.
- ^Ruan Yuan comp.,Quben Junzhai dushu zhiCù bổn quận trai đọc sách chí(Nanjing: Jiangsu guji chubanshe, 1988), 1.9a-b and Wang XianqianVương trước khiêm(1842-1917),Junzhai dushuzhi(Guangxu jiashen Qu-Yuan hekeben, 1884), 1.11a.
- ^HY 2.505.
