The eminent monk of Linji broke through the mountains and seas to make the Ming Dynasty

In the generation of Zhu Ming, the Linji sect became popular. In the middle of the period, Master Xiangxiaoyan Debao (1512-1581, courtesy name Yuexin) of Dharmalongmen came out. He became a monk at a young age. After receiving the ordination, he spread the Dharma from north to south, traveled around to preach, and introduced scholars from all over the world with his Zen way. , settled in Liuxiang Jingshe, Beijing in his later years. Three of the four eminent monks in the late Ming Dynasty - Yunqi Zhuhong (1535-1615), Zibai Zhenke (1543-1603), and Hanshan Deqing (1546-1623) - all used him to ask questions about Zen. His works include four volumes of "Xiaoyan Collection". Xiaoyan Debao's Dharma was transmitted to Huan, and there was a Zhengzhuan. Among Zhengzhuan's disciples were three eminent monks: Miyun Yuanwu (1466-1642), Tianyin Yuanxiu, and Xuejiao Yuanxin. Yuan Wu, whose surname is Jiang, was born in Yixing, Jiangsu Province. At the age of 26, he yearned for Buddhism after reading the "Sixth Patriarch Huineng Altar Sutra". He became a monk in the 24th year of Wanli of Ming Dynasty (1596). At the age of 52, he officially opened a church to preach. From then on, he preached for 24 years, becoming a Zen sect in the late Ming Dynasty. Master, revitalized Tiantong Temple in Yin County, Zhejiang Province. There were 12 people who succeeded his method, such as Han Yue Fazang (1573-1635), Fei Yin Tongrong (1593-1661), Muchen Dao'in (1596-1674), Poshan Haiming (1597-1666), Fushi Tongxian, etc. Talents abound, and the law spreads throughout the country.

According to the "Poshan Chronicle", he was born in Dazhu County, Sichuan Province in the 25th year of Wanli in the Ming Dynasty (1597). His common surname was Qian, and he was a descendant of Qian Yi, a great scholar in the early Ming Dynasty. He became a monk at the Fo'en Temple in Dazhu County when he was 19 years old. During the more than 50 years of his preaching career, he traveled through the Chushui and Wushan Mountains, north and south of the Yangtze River, wearing stars and moons, enduring hardships, wearing mango shoes and brown hats, walking alone with a gourd cane, visiting rugged roads. He trudged and searched, forgetting himself for the Dharma. He looked for teachers and asked for advice, regardless of where he was. He once practiced hard for three years on Fengmao Mountain, two miles northeast of Huangmei County. Therefore, some scholars believe that "the The nickname "Mountain" may be based on this, but some scholars believe that he considered himself a remnant of the Ming Dynasty and was distressed by the change of ownership and the destruction of rivers and mountains, so he was named "Broken Mountain".

After he left Feng Maoshan, he came to Jiangnan and visited the famous Zen masters such as Xuejiao Yuanxin and Zhan Ran. Finally, he became a chime-beating monk at Tiantong Temple in Yinxian County. With his hard work, outstanding understanding, quick thinking, and eloquent language, he attracted the attention of the abbot Miyun Yuanwu, and he was promoted from a chime-beating monk to Tiantong Temple. Wei Na, and received Miyun's teachings in the first year of Chongzhen, Sizong of the Ming Dynasty (1628).

In the 5th year of Chongzhen (1632), he returned to Liangping County, which is adjacent to his hometown of Dazhu County. When he came out of Sichuan, he was just an unknown wandering monk, but now he is the heir of the Southern Zen Sect. He founded Shuanggui Hall in the suburbs of Liangping County in the 10th year of Emperor Shunzhi of the Qing Dynasty (1653). After 214 years of repair and expansion, the temple went from simple to complex, from small to large, until the 18th year of Emperor Guangxu of the Qing Dynasty. (1867) was completely completed. For more than three hundred years, Shuanggui Hall has been prosperous and the building is still basically intact. When the temple was built in the early Qing Dynasty, there were two osmanthus trees here, so they were named Shuanggui Hall. Now the old osmanthus trees still exist, and when the flowers bloom, the fragrance spreads for ten miles. It can be said: "The old cassia leaves, the beacon smoke in the Ming Dynasty reminds me of the past; the flat lake is shining, and the vast autumn water misses my beloved."

In the thirty-four years after returning to Sichuan, Poshan has always been Liang Ping. With the county as the base, the sect's style was developed in eastern Sichuan, and its disciples or re-disciples spread throughout Sichuan, Yunnan and Guizhou, such as Zhangxue Tongzui of Zhaojue Temple in Chengdu, and Ci of Wenshu Monastery in Chengdu (now the seat of the Sichuan Buddhist Association). Du Haiyue, Zhongxing Xiaozong Yinmi (1609-?) of Baoguang Temple in Chengdu, Deyu Shengke (1628-1700), the founder of Huayan Temple in Chongqing, Guan Zhixing, the founder of Fuhu Temple, the largest temple in Mount Emei one,……. No wonder people call Shuanggui Hall "the first of the jungles in Sichuan". In 1983, the State Council listed the temple as a national key temple. The pedigree of Poshan Haiming's sect is "Seal seal shines. Enlightenment is eternal and eternal; peace of mind, precepts, concentration and wisdom are fragrant; Buddha's body restrains fruits, ancestors' paths are linked with fragrance; two osmanthus blooms in the field, a reed crosses the river; Zen contemplation is far-reaching, five Ye Youchang."

Poshan Haiming's Zen thoughts are in the same vein as his master Miyun Yuanwu and his great master Xiaoyan Debao. Books such as "The Collection of Xiaoyan" by Debao and "Quotations of Zen Master Tiantong Miyun Yuanwu" compiled by Mu Chen Daoyin concentratedly reflected their thoughts.

"Xiaoyan Collection" says: "The three realms are based on the mind, and all dharmas are based on consciousness." It is believed that the objective world is produced by the mind and is born of consciousness alone.

The three realms are the desire realm, the color realm and the colorless realm. They are all in the process of reincarnation and are the three realms in which sentient beings exist. The desire realm is inhabited by living beings with appetites and lustful desires, such as the four continents where people live. The form realm is located above the desire realm and is inhabited by living beings who have given up appetite and lust, but it is still the realm to which form belongs. The formless realm is above the form realm and is inhabited by emotionless beings, including the four colorless heavens. The above three realms are collectively called the realm of confusion. Buddhism believes that liberation from them and attaining supreme nirvana is the highest ideal.

"Xiaoyan Ji" also says: "One mind and ten thousand dharmas, all dharmas and one mind." It is believed that one mind is the essence of all things, and all things are the illusion of one mind. Therefore, we can conclude that the Debao lineage inherited the traditional views of Zen since the Sixth Patriarch Huineng.

"Quotations of Zen Master Tiantong Miyun Yuanwu" records: When Hanyue Fazang invited Miyun Yuanwu to lecture on the origin of Linji's purpose, "a monk asked: 'Why is it that the monk is so evil that he splashes water on people?' Master ( When the monk was about to speak, the master came out of the Dharma Hall and said, "This is the purpose of Linji." Another monk asked: "Where did the ancestors of the Buddhas of the ten directions live and live before they were born?" Then he beat him. (The monk asked again) "Where can I settle down and live?" (The monk asked again) "Where can I live and live now?" The monk turned around and said, "Master Sakyamuni is here, please." The monk replied, "The teacher also beats you..." The second volume of the book also contains: "When you go to the hall... the monk dances with a seat, and the teacher gives you a stick, saying: 'The Tao will reward you and punish you.'" It can be seen that Yuanwu. Wu and others let people realize the Buddha nature from the opposite side, that is, stick drinking Zen. This is different from Han Yue Fazang's later efforts to advocate literal Zen and explain Zen principles from the front.

On both sides of the mountain gate of Shuanggui Hall in Liangping County, there are two couplets written by Po Shanming. The first one is: "Two young osmanthus trees have been growing for a long time, and they are nostrils at the right time; a few acres of wasteland are temporarily settled, which can calm the hearts of scholars." The second one is: "When I meet a monk in front of Wanzhu Mountain, he speaks with an open mind and a high sense of integrity; the three families If the village learns from the old farmers, they will be able to plant more and reap more." In the living room of the temple, there are also two couplets written by Po Shanming hanging on the wall. The first one is: "Don't be too indifferent to get along with each other. If you complain about being poor, leave and leave." The second one is: "The gentle breeze welcomes the fragrant grass by the river, and the gentle breeze in the forest brings the fallen plum blossoms."

The mountains and seas are bright. He is a master of poetry and calligraphy, famous in ancient and modern times. Although he is famous all over the Zen forest, very few of his writings have been handed down to this day. Master Miaotan, director of the Buddhist Association of China and current abbot of Shuanggui Hall, once showed the author a fragment of the authentic work of Po Shan Hai Ming, which is a national key cultural relic. Although there are only a dozen characters left, the calligraphy is very interesting. There is beauty in the vigor, there is madness in the smoothness, the dragons and phoenixes are dancing, the iron hooks are drawn with silver hooks. It combines the handsomeness of Wang Xizhi, the grandeur of Yan Zhenqing, the majesty of Ouyang Xiu, and the roundness and beauty of Su Dongpo. His rubbings are still popular today and are rare treasures among the ink relics of the Ming and Qing Dynasties.

There are still some existing inscriptions and couplets written by Poshan Haiming in Shuanggui Hall. Although they are second-hand works of imitation, we can still see the Zen master’s ingenuity and ideological realm, and the content of the text It is also very fresh and can be called "a masterpiece of poetry and calligraphy". There is an archway in the temple, with ink stone carvings of broken mountains and seas embedded on both sides. The first one is: "The lion in front of the Lion Peak is standing on the ground with claws and teeth. Sometimes it throws back to search for fragrant grass. The beasts frown when they hear the horns." The second one is: "It is better to live forever than to have no life. Knowing that there is no life, people will not grow old." The spring and autumn are not always the same, and flowers and birds are frightened every year." There are two original woodcuts in the temple. The first one is "Ode to Herding Cows", the poem says: "I draw a holy stream in front of Shanfa Hall, and a cow is herded in Nanquan. I want to ride to the west, but I am afraid that the west will not stay." The second one is: "This thing has always been there. Inside, it is neither empty nor inside. If one opens his eyes to this, no matter how hard it is, there will be no obstacles. "The inscription at the end: "The old man who broke the mountain was picked out by non-external Zen people." A lover of Buddhism and calligraphy, he amazed people.

Shuangguitang covers an area of ??77 acres, surrounded by fields like brocade and distant mountains like daisy. In the temple, there are towering pines and cypresses, shaded by green bamboos, guarding the majestic palace with lush greenery. From time to time, two or three white cranes play among the branches of the old trunk. It is truly a paradise that deserves its reputation! Abbot Miaotan told the author that more than thirty years ago, The trees here are much denser than now, covering a huge temple tightly. Groups of white cranes fly around, and local farmers can pick up baskets full of white crane eggs every day. An ancient saying goes: "Watching the dancing swallows with an ineffective pen, and watching the flowers blossom with disorderly writing." Certain things in the world can inspire people. For example, the Crane Fist in martial arts was created by the Qing Dynasty to imitate the movements of the White Crane such as swaying and leaping. Were Po Shan Hai Ming's outstanding achievements in calligraphy inspired by the play of white cranes? It can't help but make people think about the world.

Poshan Haiming passed away in the 5th year of Emperor Kangxi's reign (1666) at the age of 70 and Jiela at the age of 51. Among his disciples, Zhangxue Tongzui was the most famous. He wrote 20 volumes of "Jinjiang Chan Leng", which is a record of the monk who passed down the lantern. It has been handed down to this day and has preserved a lot of Buddhist historical materials for future generations. In the Poshanhaiming legal system, there are many people who are famous in the north and south for their poetry, calligraphy and painting. In addition to the aforementioned Zhangxue Tongzui, Xiaozong Yinmi, Cidu Haiyue, Guanzhixingyi, and Deyu Shengke, there are also the Mingzhao Tonglang of Zhaojue Temple in Chengdu and the Xigong Bamboo of Shuanggui Hall in Liangping. Zen (1823-1900), Xuetang Hanche (1824-1900) of Longzang Temple in Chengdu... They were all great men of their time and great virtues in the Zen sect, and their works were listed as national key cultural relics. Chen Guishi of the Qing Dynasty said in his article "Postscript of the Ink of the Holy Master" (The Holy Master is Sheng Kedeyu): "The survivors of the late Ming Dynasty used calligraphy and painting to escape Zen, and Bada, Shitao, and Banqian were the most famous. Broken mountains, Shengke Deyu" The younger brother is also a disciple, and he is the founder of the Three Shu Xiang Sect." His theory is quite pertinent. In 1957, after Guo Moruo (1892-1978) saw the inscriptions of his masters and disciples Poshanhaiming and Zhangxuetongzui in Zhaosi, Chengdu, he wrote a poem: "I have been away from Chengdu for twelve years, and now I feel more relieved to be in Zhaojue." . The snow has broken through the mountains and the people are gone. A few lines of ink have been passed down from generation to generation."