Encyclopedia of India–China Cultural Contacts v1.c7.s6.t1: Grub mthav smra ba
Encyclopedia of India–China Cultural Contacts v1.c7.s6.t1
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Grub mthav smra ba
v1.c7.s6.t1.1
Grub Mthav Smra Ba was one of academic subjects of Tibetan Buddhism in China which expounds on doctrines of Indian Buddhism. With the emergence of Tibetan Buddhism, grub mthav smra ba took shape and developed gradually. It is a system combining explanation of the doctrines of Buddhism characterised by four Indian Buddhist sects (Sarvastivada, Sautrantika, Vijnanavada and Madhyamika) which were made from the entire by the eminent monks of Tibetan Buddhism generation by generation.
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In Qing Dynasty, grub mthav smra ba raised its status in academic fields of Tibetan Buddhism. In particular, eminent monks of dge lugs pa composed an array of works to work on study into grub mthav smra ba and made contributions to making grub mathav smra ba a famous school. Grub Mthav Chen Mo by vjam dbyangs ngag dbang brtson vgrus, lcang Skya Grub Mthav by lcang skya rol pvi rdo rje and Grub Mthav Rin Chen Vphring Ba by dkon mchog vjig med dbang po are the representative works.
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In 1689, vjam dbyangs ngag dbang brtson vgrus (1648-1721) composed Grub Mthav Chen Mo to come up with innovation and deepen grub mthav smra ba. The work contained extensive contents which criticised the reviews of different schools including ancient Indian Samkhya and expounded on the doctrines of *Mahayana* and *Theravada* such as Sarvastivada, *Sautrāntika*, Sautrāntika, madhyamika and *Vajrayana* Buddhism. The book is divided into 13 chapters: chapter one, introduction of *Siddhanta*; chapter two, refutation of *uccheda-drishti*; chapter three, refutation of *nityadrishti* of Samkhya and other factions; chapter four, refutation of *nityadrishti* of Brahma and other factions; chapter five, refutation of *nityadrishti* of nārāyaṇa and other factions; chapter six, refutation of *nityadrishti* of Maheśvara and other factions; chapter seven, refutation of *nityadrishti* of Digambaras faction; chapter eight, establish *Sarvāsti-vāda*’s viewpoints; chapter nine, establish Sautrāntika’s viewpoints; chapter 10, establish *Vijñāptimātratā*’s viewpoints; chapter 11, establish viewpoints of *Sauātantrika* faction; chapter 12, establish viewpoints of *Prasaṅgika* faction; chapter 13, answer difficult questions about Vajrayana practice and achievements.
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From 1747, 1carn skya III rol pavi rdo rje (1717～1786) started writing Lcang Skya Grub Mthav. The publication of this book aroused great repercussion in Tibetan Buddhist academia, and had a positive impact, especially for promoting the development of Grub Mthav doctrine. It was later hailed as the highest academic achievement in the research field of Tibetan Buddhist Grub Mthav doctrine. The structure of the content is: Firstly, it illustrated the mistakes of ancient Indian Samkhya, Brahma, Nārāyaṇa, Vicara, Maheśvara, Vaisheshika, Nyaya and other heretic factions from a critical perspective; secondly, standing on Buddhist viewpoints, separately stated all the thoughts and viewpoints of Sarvāsti-vāda, Sautrāntika, Vijñāptimātratā and Madhyamika; taking the logic relationship between causes, principles and results as a theoretical starting point, widely cited the teachings of Nagarjuna, Asanga, Vasubandhu, Aryadeva, D従ってnāga, Dharmakirti and Tsongkhapa, demonstrated the coherence and differences between the principles of four Buddhist sects, focussed on expounding Buddhist thought of svātantrika and Prasaṅgika.
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In 1773, jam dbyangs bzhad pa II dkon mchog vjig med dbang po (1728～1791) finished the writing of Grub Mthav Rin Chen Vphring Ba on the basis of Extensive Discussion of Grub Mthav by jam dbyangs bzhad pa I dbal shul ngag dbang brtson grus. The book is concise and to the point, so is called *Brief Discussion of Grub Mthav* or *Introduction of Four Buddhist Factions*, and it has an outline feature of Grub Mthav. Firstly it expounded the viewpoints of other factions (lam) and doctrines of inner faction (Buddhism) from a comparative perspective and defined the essential difference between the two. Those who converted to the Tirana of Buddha-dharma-sangha were called inner faction; those who were converted to worldly divinity were called the outer faction. Secondly it focussed on discussion of the religious thoughts of four Buddhist factions, not only made summaries of the Buddhist viewpoints of all *Sarvāstivāda*, *Sautrāntika*, *Vijñāptimātratā* and *Madhyamika*, but also separately expounded the philosophical ideology of *Sauatantrika madhyamaka* and *Prasangika madhyamaka*.
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*Tibetan version of Zongyixue*