The life of Zen master of Daowudi

The Zen master of Daowu Emperor is very unique in meditation: he consulted extensively, inquired about the mysterious purpose, and finally realized the Zen machine, which was completely doubtful. The course he studied is very similar to the virtues of stone, medicine mountain and cave mountain of Qingyuan Zen, so it also has the commonness of Qingyuan Zen master. The record of Daowu's schooling is relatively brief in Zutangji, but it is detailed in Jingdelu, Wudenghuiyuan and Biography of Song Monks.

Daowu's ancestral home is Dongyang, Wuzhou (now Dongyang, Zhejiang), and his common surname is Zhang. As for his date of birth, we can calculate his date of death from the above literature. The Biography of the Song Monk said that Wu died in Yuan Dinghai in April, in the Spring and Autumn Period, at sixty, and at thirty-five. It can be seen that Daofu died in the second year of Yuanhe (AD 807), and that Daofu was born in Tianbao, Xuanzong of the Tang Dynasty (AD 748). According to "Jingde Lu" for fourteen years, I was born with a different spirit, and I was born with knowledge when I was young, long and handsome. The Biography of the Song Monk said that he was born handsome, but he wanted to be long. He was "seven feet long, with unique charm, fish jumping in his hand and rhinoceros on his head". Therefore, Daowu is a great virtue with outstanding talent and appearance. At the same time, we can also infer from his "willing" nature that he will not be involved in meditation and enlightenment. It is precisely because of his personal temperament that Dawu was not satisfied with the general understanding of the mystery, but kept going up until he was completely suspicious, even though he had "broken through the clouds" in the later learning process.

Daowu became a monk at the age of fourteen (AD 762). When he had the idea of going out of the dust, he begged his parents to fulfill his wish, but his parents did not agree to his request because they were eager to love their son. Because of Daowu's sincere character, he didn't run away from home, but he didn't give up his ambition to become a monk. Instead, he changed his parents' views by reducing his daily diet. The Biography of the Eminent Monk in the Song Dynasty records that although he was hungry, he only ate every day (Book of Jingde, Volume 14, "Hungry" was recorded as "tired"), and if his parents got it, they would do it (Zheng Tai Zang, Volume 50, page 769). It can be seen that after Daowu became a monk, he tried to influence his parents by reducing his diet in recent years, so that his parents agreed to his request to become a monk. Therefore, we can infer that he became a monk at the age of fifteen (AD 763).

After becoming a monk, Daowu learned from all aspects, and he spent quite a long time studying. According to his biography, after getting permission from his parents to become a monk, Daofu threw himself at a great virtue gate in Mingzhou (now Shaoxing, Zhejiang). As for Dade's anonymity, due to the lack of literature, he can only pay temporarily. Dawu spent ten summers studying in Mingzhou. During this decade, Daowu should mainly study Confucian classics, and it was not until he was twenty-five years old (AD 773) that he was ordained at Qikulin Temple in Hangzhou. Because, according to the monk system in the Tang Dynasty, monks were allowed to pass exams and classics. Although there was an Anshi Rebellion at that time, for Mingzhou, located in wuyue, the impact of this turmoil was far less than that of the Central Plains, so it was unlikely that the local government would abolish this system. On the other hand, the Biography of Song Monks said that Wu "walked in a wreath, aiming at Hua Yan", which showed that Daowu had made some efforts in Hua Yan Jing while strictly observing the precepts, which just provided a reliable clue for us to understand Daowu's ten-year study career after tonsure.

After receiving the full precepts in Hangzhou, Daowu began his study course of joining the WTO and respecting the night. One thing is worth explaining: Daowu always abides by laws and regulations when participating in the study of all parties. The Biography of Song Monks said that he "strengthened his heart with courage and practiced Sanskrit in six ways" (Da Zhengzang, vol. 50, p. 769), and Jing Delu also said that he "practiced Sanskrit, pushed his courage, or gave a banquet on rainy nights. It can be seen that Daowu not only abides by Puni, but also practices Buddhism. Daowu has studied in various schools for more than ten years. During this period, I studied in Guo Yi in Jingshan, Mazu in Zhong Ling and Nanyue Stone, and also practiced meditation in Dameishan in Yuyao. Daofu joined a Zen master in Jingshan country, probably shortly after he was given a sufficient precept (that is, around 773 AD).

The first Buddhist monk in Jingshan was Faqin (a "Daoqin") (7 15-793), who was the sixth generation of French descent under the Farong clan of Niutou [2]. The Biography of the Song Monk contains his common surname Zhu, who has been proficient in classics and history since childhood. On the way to take the imperial examination, he passed the Helin Temple (in Dantu County, Jiangsu Province) and met the Zen master Su Xuan. Because of the close relationship between master and apprentice, he became a monk. After Faqin gained the Tao, he settled in Yuhang Jingshan, which is the remaining vein of Tianmu Mountain. Today's "Man Ju Ji" was created by Zen master Faqin. As Faqin's fame spread widely in the jungle, he was treated by the emperors of Tang Daizong and Tang Dezong. He was invited to visit the capital and was awarded the title of "One Country" by Tang Daizong Qin. Niu Tau-yi's Zen thought is based on Mahayana's "Prajna Empty View", and Jue Yuan Jing (Volume III) classifies the secrets of the imperial clan in the Tang Dynasty as "forgetting". Zong Mi believes that if the fifth family, that is, the fourth ancestor, has nothing to do, it will be separated. His teacher is the afternoon master Rong Hui (that is, "Niu"), and he is a classmate of Master Wu Zuren. ..... If you have nothing to say, that's what you realize, indicating that the heart and environment are empty, not the beginning of silence; There are fans, so there are feelings such as hate and love; Love is born in all kinds of hardships, and dreams are dreams. Therefore, there is no such thing as a book, that is, you must lose yourself and forget yourself; If you forget your feelings, you will suffer, so forget your feelings as a practice. (See Page 534, Volume XIV of Newly Edited Tibetan Scriptures). In addition, the tauren family lived in the beautiful landscape of Jiangsu and Zhejiang for a long time, and was also influenced by the metaphysical thoughts of Laozi and Zhuangzi. So they think that "there is nothing in heaven and earth, and I have nothing. Although there is nothing, there is nothing." This saint is like a shadow, and people (years) are like dreams. Which is life and death? "So," Homo sapiens can shine alone and dominate everything, which I know. "Influenced by secluded environment and Zhuangzi thought, Niutou Zen also believes that everything in the world is spiritual, so it advocates the theory of" unintentional ",which is more prominent in the Taoist disciple bird's nest Dowling, that is, taking" a piece of cloth hair is Buddhism "as a beautiful talk, which is what he said to Bai Juyi. Daowu Zen master studied under Faqin and served under him for five years. Naturally, he was influenced by the thought of bull's head, which will inevitably penetrate into his future industry.

In the first year of Jianzhong in Tang Dezong (AD 780), Dawu left Dameishan where he lived. After a long journey, I came to Jinxian County, Jiangxi Province, and went to Mazu Road to study. About this story, the Biography of the Song Dynasty's Eminent Monks is recorded as follows: "I will travel far away, worrying about the decay of my feathers, and I want to return to the treasure hall, but I have no doubt." So it is important to consult and visit, which will be true. At the beginning, the horse ... "(column on page 769 of Zheng Da Zang, vol. 50)" Zhong Jianchu "here today should be the first year of Zhong Jian, or the first year of Zhong Jian (in which the word" year "is won). Because according to the above statement, Dawu lived in Dameishan in the eleventh year of Dali (AD 777) and didn't visit Master Ma until "three or four years later". This calculation took place in the first year of Jianzhong (AD 780). In addition, according to the following article, "In the autumn of two years, I paid homage to the stone", which is already 78 1 year, so this is undoubtedly the first year of Jianzhong. In this regard, Jing Delu said: "In the Tang Dynasty (case: regarded as" Calendar "), I went to Zhong Ling and became a master. I reprinted it before I solved it, and it was the same, and I lived in the second summer" (page 309 of the May 1 ST volume of Dazhengzang), which led to the difference in time. The author thinks that the time before and after the emperor's deeds recorded in the Biography of Song Monks is quite consistent, and it seems that the historical materials have been verified and its reliability is strong. Jingdelu, on the other hand, focuses on recording the quotations of ancestors in previous dynasties, so the textual research on the age is much more rough. Therefore, we confirm that the time when Taoism came to Mazu was 780-78 1 year, not in Dali (766-780). Mazu Yi Dao is the actual founder of Nanyue Zen. He preached in Hongzhou area, with a good knowledge 139 people. Mazu's Zen machine is simple and lively, but it can make scholars completely doubt it. He enlightened scholars with a set of Zen teaching theory of "that is, the mind is the Buddha-non-mind is the Buddha-normal mind is the Tao", and all parties benefited from it. After Daowu learned the method of Niutou Zen, going to Mazu to enjoy his direct meditation will naturally make his meditation more mature.

According to "Stay Two Summers" in Jingdelu, Daowu stopped for two years after arriving at Mazu Gate in the first year of Jianzhong, and didn't visit the stone master until the second year of Jianzhong, which happened to be two years. The enlightenment of stones to Taoism is recorded in Tongguang Lu, which will also be involved in our analysis of Taoist Zen. The Zen method of moving stones, which is recognized by academic circles, is both practical and harmonious, and its famous "magical device" is the concentrated embodiment of this Zen thought. When Daowu Zen master participated in Faqin, he had a deep understanding of Niutou Zen. When he joined Mazu again, he kissed the direct and lively style of Hongzhou Zen. On the basis of integrating and absorbing these two Zen methods, Daowu added stones, which will add wings to tigers and flowers. No wonder "The Record of Pure Virtue" transferred the Taoist Zen master to the first place in Shi Dakai, probably because he had a profound understanding of Shi Dakai. As for how long Daowu studied in the stone, there is no record in Biography of the Monk and Lantern. However, judging from the rich quotations between him and the stone Zen master, it seems that he didn't leave once he entered the stone gate, let alone "slide the stone road". Many scholars believe that it is not easy to learn stone Zen. Stone hopes to move the time of Zen master from 700 to 790, and Daowu should enter Shimen in 78 1 year. At this time, the stone is an 82-year-old woman, and the lower limit of Daowu's participation in Shimen will not exceed 790 AD. Therefore, it should be more reasonable for us to determine the time when Dawu participated in stone science from 78 1 year to 790.

Daowu/Kloc-became a monk at the age of 0/5, and was bound by feet at the age of 25. Later, he successively participated in France, Yi Dao, Xiqian and other great virtues, which lasted for more than ten years. In the process of more than 20 years' practice, Daowu will naturally become more mature in meditation practice and meditation experience.

There is no specific record about the time of enlightenment. It is only said that after he left the stone, there was a slight expansion of "all the land, fate must answer", and then his divination was realized. Daofu first settled in Liyang (now Lixian County, Hunan Province), then moved to Qikou, and finally lived in Chaizishan in Dangyang (now southern Hubei Province). According to legend, Chaizi Mountain is the place where 500 arhats once lived, and the environment there is very suitable for spiritual practice. "Biography of Song Monks" describes the scenery there like this: "Pines and cypresses are full of wind, the cliffs are rugged, and nature is natural, driving and cooling Yuquan. If couples don't get together, people will win, if so. " It is reported that after Chai Zishan, abbot of Daowu, scholars who came to visit their homes were like "Sichuan meteor gathering". At that time, tens of thousands of Jingzhou scholars all belonged to him. As Daowu became more and more famous in the local area, some believers gave it to local officials and invited him to go to town to preach the law. So Daofu ran back and forth between Jingzhou City and Chaizishan, explaining the mystery and spreading it all over Jingzhou.

At the same time, there is a famous temple in Jingzhou called Emperor Temple. Due to accidental fire, the whole temple was reduced to ashes, which was difficult to repair for a while. Lingjian, the abbot of the temple at that time, called the monks to discuss and thought that only when a virtuous abbot was ushered in could the temple be completely restored and the wisdom industry flourish. At this time, Daowu's name has become a household name in Jingzhou, and Lingjian led a crowd to visit Daowu Zen Master at midnight in buddhist nun of Chaizishan, forcing him out of the mountain. Since then, Daowu has lived in the Emperor Temple, engaged in the restoration of the Emperor Temple and adapted to all beings. After Daofu became the abbot of the Emperor Temple, Longtan Chongxin was the only disciple who had the opportunity to pass on quotations. However, according to the Biography of Song Monks, there are other disciples enlightened, such as Hui Zhen, Wen and You Xian. They are "either sitting in the Dojo or branching out", which is called "Imperial Door Style". In addition, there is a disciple at home, Jiangling Yin Fuyou, who shoots Pei Gong. This case: This Pei Gong is obviously not Pei Xiu, because Pei Xiu lived between 797 and 870 AD. Daowu was only 10 when he died.