According to Daoguang's Xiuwu County Records and Jinshi Records, the Buddha peak of Chongming Temple in Wuliyuan was carved in the Tang Dynasty, but neither the inscription nor the inscription was recorded. Under Hao's identification, I found the building head, building main body and building blocks to identify them one by one. The head of the building is about 60 cm high and 80 cm in diameter. There are Buddhist figures carved around, with smooth lines and exquisite shapes. The building is octagonal, each side is about 30 cm wide, the building height is about 1.4 m, and the diameter is about 80 cm. Eight sides are engraved with words, which are divided into two parts: preface and scripture. The block is square, with a side length of about 1.2 m and a height of about 20 cm, and there are 8 microchannels inside, which are combined with the block. I can't find the carving time of the characters on the building, but there are materials written by Wuliyuan believers that record that this building was built in the third year of Wu Zetian in the Tang Dynasty (687), but I don't know its origin and dare not jump to conclusions. However, the Buddha's top is superior to the classic buildings in Toronyi that only existed in the Tang Dynasty, and it is recorded in the county annals. This building undoubtedly belongs to the Tang Dynasty.
The text of the sutra depository is divided into two parts. The preface describes that in the first year of Tang Yifeng (676), Li Po, an Indian brahmin monk, met Manjusri Bodhisattva and went to the West to learn Buddhist scriptures. After hard work and six years, Yongchun finally got the Buddhist scripture that the Buddha beat Dalagni from India in 682, and brought it back to Xijing and translated it into Chinese. Since then, it has spread rapidly among the people. The origin of "Buddha's top is superior to Dalagni" was said by Sakyamuni in order to save the son of heaven who was living well and was about to face short life, suffering from the beast and hell. One night, after enjoying all kinds of entertainment such as going to the garden with the sky, the good-natured son of heaven suddenly heard the prediction that he would suffer many hardships, including that he would die in seven days, and his situation after death was extremely tragic: first, he suffered the pain of returning to the beast and hell seven times, and later, although he was able to escape from hell and was born as a human being, he was born in poverty and was born blind. Zhu Shan Tian Zi was so shocked that he turned to Heaven and Earth for help. However, there was no way to save him, so he had to ask Sakyamuni for help. At the request of the emperor, Sakyamuni taught him the way to save the world, that is, "the Buddha is better than Dalagni". The Emperor of Heaven released this Dalagni and his teachings and taught him how to live a good life. Being good at living in Dalagni for six days and six nights according to law has not only escaped death, but also been able to stay away from all evils and live in Bodhi Road, thus prolonging life. According to Liu Shufen's article "The Buddha Tops Dalagni Classics and the Establishment of Classic Buildings", one of the greatest features of this classic is to help both the living and the dead, with special emphasis on the role of "winning Dalagni" in breaking hell. From then on, we can know the two nicknames that Sakyamuni said, "Honorable person is better than Dalagni". This sutra is also called "Purge evil ways, Buddha is superior to Dalagni" and "Luck can cleanse evil ways". It can be seen that the most important role of Dalagni is to cleanse evil ways, including hell, beasts and hungry ghosts. In the Tang Dynasty, the concept of hell spread widely in society. The function of classic buildings engraved with this sutra is to eliminate crimes and break the gates of hell, but also to get rid of diseases and prolong life, pray for disaster relief, and even to protect land, environment and people. Because of their faith and respect for this scripture, people in the Tang Dynasty widely planted classic buildings. This is the origin of the unique stone pillar architecture in Buddhism.
Confucian classics have their unique importance in the study of Buddhist history, social history and art history. As far as the history of Buddhism is concerned, most of the studies so far look at the development of Buddhism from many classic translations; As for the real spread of China's translation classics, it is difficult to trace them back due to the lack of materials. In this regard, Jingzhuang provides a classic-the peak of Buddha is Dalagni's victory, the process from Chinese translation to dissemination-including its geographical breadth, and a complete case of its in-depth spread to all levels of society. In addition, the Buddhist tripitaka and history books, which are rich in Buddhist materials, mostly focus on the records of upper-class monks and lay people living in cities, and rarely involve civilians and rural Buddhism; Because the establishment of Confucian room for respecting saints includes aristocrats, bureaucrats and ordinary people, it is very popular in both cities and villages, so the inscription of Confucian room can supplement the shortcomings of rural and ordinary people recorded in the tripitaka and history books. As far as social history is concerned, classic architecture is an excellent material for studying the history of social mentality. Among the thousands of classics translated into Chinese, only a few are widely circulated by most believers, and the reason why a classic is widely respected by people is that there must be some elements that echoed with the society at that time besides the contents of the classic itself. Especially since the Five Dynasties, the purpose of building classic buildings at that time has changed qualitatively compared with that of the Tang Dynasty, which is a good example of observing social thoughts.
Mr. Yang, curator of Xiuwu County Museum, said that if this building really belongs to the Tang Dynasty, then this building is the earliest stone carving found in this county. Even in Baijiayan with forest inscriptions, most of them are inscriptions in Ming and Qing Dynasties. Stone carvings in the Song Dynasty are very rare, not to mention those in the Tang Dynasty. The famous Du Hung-chien's Rebuilding the Monument of Baijiayan Temple disappeared as early as the Qing Dynasty, and its inscription can only be found in historical materials. Therefore, the Buddha's top of Chongming Temple in Wuliyuan is the only well-preserved Tang Dynasty stone carving in Xiuwu County, and its cultural value is self-evident.
Lu Qian's Poetry and the Chanting of Scholars in Past Dynasties
The mood is a little wider than before, and the victory is still growing day by day. The crane complains that the ape is surprised by the past, and then the mountain welcomes guests. Fuyuan wuyinchun chongmingsi road. The monk in Yanchang Temple gave the monk Zi Yi a right stone. When the horse was abandoned, it was this gentleman who met his eyes. When you return to your hometown, you will be very happy. Liu Shizhong's Promotion in Xuan He Xin Chou's Early Spring in Beijing. Juezhong Dongping entered Fengcheng, and Jin Shuang Yu Cu Nan Zheng. Horseshoe is not afraid of snow, a driver must ride Wan Li to show off. Top scholar Li Shixiang.
Qian Zhi by Lu, a poet in the Northern Song Dynasty, is the only poem in the literature. Fu Yuan is the year number of Song Zhezong, and Fu Yuan Wuyin is Fu Yuanyuan (1098). Although Lishi is not a native, it was given by the purple monk of Yanchang Temple in Tongchuan, Shaanxi Province (giving purple is a reward and favor of the court to virtuous or virtuous monks), but it is also known as "the name of Lu Qian in Chongming Temple", so it was specially made for Lu Qian to visit this temple. Dao Zhun is either an escort, a monk who hangs a bill in this temple or an abbot sent by this temple. It seems that the latter is more likely. Another inscription on "The Deep Sutra of Monks' Wisdom in Baijiayan Temple" by Baijiayan in the fourth year of worshipping Ning (1 105) bears the name of Shen Zhi disciple Dao Ying, which is similar to Dao Zhun's age and title, and should be a monk of the same generation. This is a cursive script with vigorous brushwork, and the word "thousand" under the final title "Lu" is connected together, like a token of a flower, which can be copied or appreciated.
Liu Shizhong's signature date is early spring of Xuanhe Xin Chou, and Xuanhe Xin Chou is the year of Song Huizong. Xuanhe Xin Chou was the third year of Xuanhe (1 12 1), which was later than Lu Shi 16. Liu Shizhong's official position is the capital, which means to mention some prison affairs. He is located in each province, and is in charge of justice, prisons and supervision in their respective States, as well as agriculture and mulberry. His official position is "Kenji". In addition to the various roads, the Northern Song Dynasty also set up points in the Gyeonggi area, set up county and town official business in government departments, and was responsible for prison, public security, field affairs (examination room), canals and so on. If we appreciate the poem carefully, according to the sentence "Return to hometown", Liu Shizhong may be from Wuliyuan area or from this county, but there is no historical record, so we can only doubt it. This poem also has charm, but it is not as good as calligraphy.
Judging from Lu's poems and Liu's poems, the Chongming Temple in Wuliyuan was already a place of interest in the Song Dynasty. Besides the poems written by the two men, the stone carvings in the Song Dynasty also recorded the merits and demerits of the Great Buddha Hall in Chongming Temple in the old annals, but they were lost at that time. Only Qian Daxin's Tian Yi Ge Bei Mu records that this tablet was made by Li Qian in the first month of Fu Yuan Chen Geng (that is, Fu Yuan was three years old, 1 100).
Although the last poem was signed by Li Shixiang, the top scholar, it's a pity that he had neither time nor source, and he found nothing on the Internet. According to it, "Horseshoe is not afraid of snow stopping, and you must show off when riding Wan Li", which is very consistent with the mentality of the champion and later generations that "the spring breeze is proud of horseshoe disease and you can see all the Chang 'an flowers in one day". If this poem is not included in the county annals, it is speculated that Li Shixiang was a figure in the late Qing Dynasty after Daoguang. This is an unexpected gain from my revisiting Chongming Temple.
Lu Shi's stone carvings account for almost half of the stone tablets, while Liu Shi and Shi Li together account for half. The last two poems are regular script, and the font is obviously smaller than that of Lu Shi.
In addition, Daoguang's Xiuwu County Records contains Reading Chongming Temple written by Wang, a native of this county in the late Ming Dynasty. In his poem, he said, "The Vatican Palace is surrounded by green trees, with a quiet environment and few guests. Strange rocks invade dead trees, and spring birds make noise. The window is full of fun, curtains are rolled and clouds are flying around. It was only three days after I arrived at the temple, and suddenly I went against the sky. " Wang Binwang, the word Taizhi, is called Juhu. He has filial piety and sincere character. He has bought thousands of books and written poems such as Floating Garden Collection, Gathering Lakes Collection and Shuiminglou Collection. The old chronicle preserved the folk story "The Story of a Strange Bird" written for him, and Moco in Chongzhen (1639) was the deputy list of celebrities in this county.