Hongyi Xuyun Taixu Yinguang
Hongyi (1880～1942)
Hongyi
Chinese monk. His common surname is Li, his childhood name is Wentao, also known as Guangping, his courtesy name is Shutong, his nickname is Xishuang, his French name is Yanyin, and his nickname is Wanqing Laoren. Originally from Pinghu, Zhejiang, born in Tianjin. In his early years, he studied at Shanghai Nanyang Public School and received his education from Cai Yuanpei. Good at calligraphy, painting, seal cutting, and poetry. In 1905, he studied in Japan and entered the Tokyo Art School, where he studied Western painting from Kuroda Kiyote, as well as music and drama, and gained profound attainments. In 1907, he, Zeng Xiaogu and others founded "Chunliu Society" in Tokyo, starred in "La Traviata", and edited "Music Magazine". Returning to China in 1910, he first served as the editor of Shanghai's "Pacific News Pictorial" and joined the Nanshe News Agency initiated by Liu Yazi. Then he went to Hangzhou and served as a painting and music teacher at the First Normal University of Zhejiang Province. In 1918, he left secular life and became a monk at Dinghui Temple in Hupao, Hangzhou. In the same year, he was ordained at Lingyin Temple. He often traveled to Jiaxing, Shanghai, Wenzhou and other places, and wrote in retreat. He entered Fujian in 1928 and lived in Nanputuo, Xiamen and Chengtian and Kaiyuan temples in Quanzhou. To carry forward the Nanshan precepts, he once founded the "Nanshan Vinaya Academy" and proposed the idea of ??reciting the Buddha without forgetting to save the country, and saving the country without forgetting to recite the Buddha. Died in Wenling Nursing Home, Quanzhou. In order to commemorate him, later generations built pagodas and memorial halls in Qingyuan Mountain in Quanzhou and Hupao Temple in Hangzhou respectively. His major works include "Records of the Precepts and Appearances of Bhikshus of the Four-Fun Vinaya", "Summary of the Nanshan Vinaya for Home Reading", "Buddhism Series", and "Collection of Paintings for Protecting Students", etc. His musical works include "Fifty Famous Chinese Songs", "Songs Composed by Li Shutong", "Song of Three Treasures", "Qingliang Song", etc.
Xuyun (1873-1959), whose common surname was Xiao, also known as Guyan, also known as Yanchu, had the courtesy name Deqing, and his own names were Xuyun and Huanyou. His ancestral home was Xiangxiang, Hunan, and he was born in Quanzhou, Fujian. He once presided over the restoration work of Zhenru Temple.
Xu Yun was born into a family of officials. His father Xiao Yutang, an official, went to the prefect of Quanzhou. He hoped that his son would succeed and asked him to learn eight-part essay in order to advance in the officialdom. However, Xuyun had a calm temperament since childhood and loved to read Confucian and Buddhist scriptures. His ambition was not to achieve fame. His father tried various methods but failed to force him to submit. In the seventeenth year of Guangxu's reign (1891), he suddenly escaped from home and became a monk. His father found out and ordered him to go home. In the second year of his life, he fled to Yongquan Temple in Gushan to be ordained and became a disciple of Monk Miaolian. Immediately he lived in seclusion in a cave, walked with a tutu, and meditated for three years. Then he left the temple and traveled around, studying Buddhist scriptures and practicing Zen in famous mountain temples in Zhejiang, Jiangsu and Anhui. He once met with the famous Buddhist layman Yang Renshan in Jiangning. In the twenty-sixth year of Guangxu's reign, Xu Yun walked north from Putuo Mountain. When he arrived in Beijing, the Boxer Rebellion broke out and the Eight-Power Allied Forces attacked Beijing. He followed the empress dowager and Emperor Guangxu's escape team westward, exited the Great Wall, and went to Shaanxi. On the way, he met many people. Princes and ministers. After arriving in Xi'an, he went to Zhongnan Mountain, where he stayed at the foot of the Lion Rock and changed his name to Xuyun. In the twenty-eighth year of Guangxu's reign, Xuyun traveled around, paid homage to Emei, passed through Tibet, entered Xikang, and then transferred to Jijiao Mountain in Yunnan. Jijiao Mountain was an important place for Buddhism in history. At this time, there were only a dozen ruined temples left, and foreign monks were not allowed to hang out. Xuyun had nowhere to stay. Later, through the recommendation of Zhang Songlin, the admiral of Dali, to the local magistrate, he found a ruined temple in Jijiao Mountain, Bo Yu'an, where he lived and conducted religious activities. In this year, he changed Bo Men's Temple into Yingxiang Temple, accepted monks from all over the world, and raised funds to build the temple. In the 30th year of Guangxu's reign, he traveled abroad and lectured on sutras and sermons in Luoluo (today's Thailand) and Nanyang (that is, Southeast Asia). He converted (Buddhism says that body and mind take refuge in the Buddha, Dharma, and Sangha) and tens of thousands of people were converted. He also went to Japan to visit Buddhism. Passing through Kuala Lumpur, he received a letter from Central Yunnan, saying: "The government has launched a new policy and all temple properties have been mentioned." He asked him to try to save it. In the 32nd year of Guangxu's reign, Xuyun transferred to Shanghai and invited monk Ji Chan (Jing'an) to go to Beijing to appeal with him. After arriving in Beijing, he received the support of the princes and dignitaries whom he met at that time, and received a "Shangyu" (i.e. notice) to protect the temples, which said: "From now on, all governors will order local officials to protect all temples, large and small, and all monks' property." Protected by local officials." From then on, temple properties were no longer mentioned in various places. Afterwards, Xuyun continued to stay in Beijing and invited Longzang (a Buddhist scripture published by the Ministry of Internal Affairs of the Qing Dynasty) for the Yunnan temple. Prince Jingsu Shanqi and others initiated a petition, and in July of the same year, he issued an edict to confer the name of Yingxiang Temple as "Guoguo Sacred Zen Temple", Xuyun as "Master of Buddha Cihong Dharma", and "Purple Clothes Bowl and Utensils", " "Jade Seal", "Xi Zang Ruyi", and "Luang Jia". At this point, Xuyun's worth increased a hundred times and his reputation greatly increased.
In 1911 (the third year of Xuantong), in order to unite Buddhists, protect the temple, and mediate Buddhism in Shanghai. After the confrontation between the Buddhist Association and the Ning Da Tonghui, Xuyun left Yunnan and arrived in Shanghai. Then, he and the monk Jichan went to Nanjing to meet with Sun Yat-sen and agreed to amend the constitution of the Buddhist Association and cancel the name of self-reliance in various places. In April of the same year, due to the change of government, After meeting Sun Yat-sen, he went to Beijing to meet Yuan Shikai. After reorganizing the Chinese Buddhist Association in Shanghai, Xuyun returned to Yunnan, met with Cai E, and organized Buddhist branches in Yunnan, Guizhou, Yunnan, and Tibet. Under the protection of the new "Great Protector", the incense of Zhusheng Temple was still very prosperous. In 1912, when the Republic of China was founded, there was a trend of expelling monks and destroying the temple. Temple, Xu Yun was arrested by name. Xu Yun went to Li Yuan alone and asked, "What's the use of Buddhism?" Xuyun replied: "Since ancient times, when a country was founded, it has been discussed to merge the state and religion. Politics can cure the body but not the mind, but education can cure the mind." The heart is the foundation of all things, and it should be righteous, so why should the heart not be cured? "He understood the function of religion for rulers very well. After several debates, he finally convinced Li Genyuan.
In 1920, at the invitation of Yunnan Governor Tang Jiyao, Xu Yun went to Kunming to rebuild Huating Temple in Xishan. During the construction, the ancient stele "Yun Tower" was excavated, and Huating Temple was renamed Yunqi Temple. According to the records of the ancient monuments and the temple property figures, Tang Jiyao issued a notice and redeemed hundreds of acres of fields and dozens of miles of mountain ranges at a low price and returned them to the temple, which aroused public resentment. After he acquired the property, he organized charity activities to win over the people.
In 1929, at the invitation of Lin Sen and Yang Shuzhuang, Fujian Kuomintang bureaucrats, Xu Yun went to Fuzhou Yongquan Temple to serve as the abbot (head of the temple). At first, he preached precepts for the monks for fifty-three days, then reformed the old customs in the temple, and then started to straighten out the Taoism, established Su Zen Hall and Nianfo Hall, restored Fuzhi Daqi, and Fu Jie's Zen rules at the end of spring. On this basis, more than ten buildings, halls, pavilions, dormitories, courtyards, nunneries, caves, etc. were built, and the Xuejie Hall was founded, which was later changed to the Buddhist College. Yang Shuzhuang, Chairman of Fujian Province, was the honorary dean, and Xu Yun appointed himself the dean. , training young monks. The mother of Yang Shuzhuang worshiped Xu Yun as her teacher, and many bureaucrats from Yang and Fujian became Xu Yun's great protectors. Yongquan Temple has stored a large number of sutra tablets since the Ming and Qing Dynasties. Xuyun hired monk Guanben to sort them out and compile them into the "Gushan Sutra Collection Catalog", which was published and published. In 1933, war broke out in Fujian, and most temples in the province stopped keeping monks, leaving monks with no room and board. However, Gushan still kept monks, and there were more than a thousand wandering monks. Xuyun worked hard for this and tried his best to maintain a porridge and a meal.
In 1934, at the invitation of General Li Hanhun, he went to Qujiang, Guangdong to preside over the reconstruction of Nanhua Temple. Nanhua Temple is the dojo of Huineng, the sixth ancestor of Zen Buddhism. It was now in dilapidated condition. Xuyun put forward four conditions, the fourth of which is: "All incoming and outgoing assets, liquidation of property, negotiation and litigation preparation are all the responsibility of the donor." This requirement summarizes his many years of "macro-law" experience, that is, relying on reactionary The power of the rulers expanded the power of Buddhism. After Li Hanhun agreed, he raised hundreds of thousands of gold in person. After all the preparatory work was completed, he asked the authorities to send people to survey the painting boundary and confiscate the "temple property" without a deed, and redeem it at a low price if there was a deed. When Wuwu'an was taken back, the residents were evicted, leaving more than 20 poor families homeless. In the autumn of 1935, Xu Yun went from Pengshan to Qujiang to preside over the construction. He used the police to drive away the residents of the temple and personally supervised the construction of the temple. It took ten years to build a total of 243 halls and 690 new large and small Buddha statues, making the temple the largest Buddhist holy place in Guangdong. Soon, the Thousand Buddha Ordination was held, and hundreds of people were ordained, attracting people from Guangzhou, Hong Kong and Macao. A large number of wealthy people went sightseeing.
In 1942, Lin Sen, Chairman of the National Government, launched the "Dharma Assembly to Protect the Country and End Disasters" in Chongqing, and asked Xu Yun to preside over it. Xuyun arrived in Chongqing and hosted the Dharma conference for forty-nine days. At the Dharma meeting, he praised the reactionary rule of the Kuomintang and said: "The people from all over the world are happy for nothing, and we praise Yao, Tian, ??Shun and Deming." Chiang Kai-shek personally held a banquet to entertain, and Lin Sen and others accompanied him. In 1946, Xuyun was invited by the Guangdong authorities to hold a religious ceremony for the fallen anti-Japanese soldiers at Jingci Temple in Guangzhou, which once again caused a sensation in Guangzhou, Hong Kong and Macao. Among them, more than 100,000 people from Hong Kong and Macao participated in the Dharma conference. At that time, Tie Chan, the abbot of Liuta Temple in Guangzhou, was imprisoned for traitor. Xuyun petitioned the authorities to release him on bail. However, he was opposed by some local monks and failed. In 1947, Chiang Kai-shek wrote an inscription on the "Tongjie Lu" of Nanhua Temple: "Pi Zheng Decai Feng" in recognition of Xu Yun's achievements.
In the autumn of 1949, when Guangdong was liberated, the people's government treated Xuyun with courtesy, but Xuyun secretly resisted the democratic reforms carried out in Xumen and Huanan Temple. The abbot of Nanhua Temple, Ben Huan, and others were charged with counter-revolutionary crimes. Xuyun once complained about being arrested by the public security organs. (Note: In 1943, Xuyun recommended Monk Benhuan, who had been a traitor in Mount Wutai, to be the abbot of Nanhua Temple.) In the winter of the same year, Xuyun was invited to Beijing to attend the preparatory meeting of the Buddhist Association, and established the Buddhist Association in Guangji Temple with Yuanying, Zhao Puchu and others. Preparatory Office of the Buddhist Association of China. On October 1, on behalf of Chinese Buddhists, he accepted the three treasures of "Buddha's Relic", "Baye Sutra" and "Bodhi Tree" presented by the Ceylon Buddhist delegation. In the same year, he was elected as a member of the Chinese People's Political Consultative Conference. In December, Xuyun went to Shanghai to participate in the "Wish for World Peace Dharma Conference".
In 1953, the Chinese Buddhist Association was established, and Xuyun was one of the four honorary presidents. Thanks to the struggle and unity of the people's government, Xuyun was able to get rid of his entanglement with the remaining reactionary forces in South China and create conditions for him to engage in normal religious activities. In the same year, Xuyun climbed Yunju Mountain on July 5 at the invitation of Xingfu, the abbot of Zhenru Temple. I saw that this most successful monastery founded by Zen Master Daorong in the early years of the Tang Dynasty and had lasted for more than a thousand years only had three ruins left. Most of the palaces and pavilions had collapsed, with rubble everywhere and weeds everywhere. A large bronze statue of Vairocana Buddha from the Ming Dynasty sits among the wild smoke and grass. Xu Yun then decided to keep Yunshan and rebuild the temple, and got approval from relevant departments. After the news of Xuyun's residence in Yunju spread, monks from all over gathered together, numbering more than fifty by the end of the year. While leading the people to practice, Xuyun made various plans to repair the temple. In the spring of 1954, he responded to the call of the people's government and insisted on "paying equal attention to agriculture and Zen", reclaimed wasteland and cultivated land to support himself. In 1955, the number of monks increased to several hundred, and by 1956, the grains and sweet potatoes produced basically met the food needs of the monks in the temple. The temple was funded and designed by Xuyun, which lasted about three years. Dozens of temples, halls, buildings, halls, etc. were rebuilt, 132 large and small Buddha statues were sculpted, and the temples that were burned down by the Japanese army were renovated. Subsequently, Xuyun organized monks to restore historical sites. In the autumn of 1956, the Mingyue Lake dredging, Bixi dredging and stream improvement projects were carried out again. During the construction, a huge stone with "Stone Forest" inscribed by Su Shi was excavated. Xuyun placed it next to Foyin Bridge, named it "Danxin Stone", made it a scenic spot, and personally wrote a poem to commemorate it.
A granite circle was built at the Huiquan under the ginkgo tree, and a stone offering table was placed in front of it. The two characters "Huiquan" written in an autograph are engraved on its outer edge. At the same time, tea trees and fruit trees were planted outside the temple, and gardens were opened inside the temple. In the spring of 1955, Xuyun's health was declining, but he was still concerned about matters in the temple. In July of that year, Xuyun received the "Yunjushan Chronicles" compiled for him by layman Cen Lu. He was very happy and wrote "Reconstruction" despite his illness. Yunjushan Zhenru Temple Affairs" and "Yunjushan Chronicles Reconstruction and Circulation Order". This annals was jointly published by Lin Jing Yuan and Buddhist Sutra Circulation in Hong Kong and has been circulated throughout the world.
On October 13, 1959, Xuyun passed away in Zhenru Temple due to chronic dyspepsia. Xuyun practiced Zen and asceticism throughout his life, and was famous for his ability to rectify Buddhist jungles and build famous temples. Xuyun is not only famous in Buddhist altars in Southeast Asian countries, but also has a certain influence in North America. In 1982, the Zen Buddhist Center in New York, USA, built a memorial hall for him and engraved his biography on a stone tablet in English. Xuyun wrote many poems and verses throughout his life, 390 of which have been selected and compiled into "The Dharma Collection of Monk Xuyun", published by the Hong Kong Buddhist Book Company. Other records of his life include "The Deeds of Monk Xuyun", "Chronology of Monk Xuyun", "Collection of Painting Methods of Monk Xuyun", etc.
Master Taixu (1890-1947) was born in Chongde, Zhejiang (now merged into Tongxiang). His common surname is Lu, and his real name is Gansen. He became a monk by the name Weixin, and his nickname is Beihua. In the 30th year of the reign of Emperor Guangxu of the Qing Dynasty (1904), he went to the Xiaojiuhua Temple in Pingwang, Suzhou. In the same year, he was sent to the Tiantong Temple in Ningbo to become a Zen monk. In the thirty-fourth year of Guangxu's reign, he entered Zhihuan Jingshe in Nanjing to study Buddhism from Yang Wenhui. In 1911, he became the abbot of Shuangxi District in Baiyun Mountain, Guangzhou, and organized a monk education association, compiled his own lectures, and gave lectures. In 1913, the trend of occupying temples and property in various provinces across the country was very intense, and the monk community was in chaos. Taixu, Renshan and others founded the Chinese Buddhist Association in Nanjing (later merged into the "Chinese Buddhist Federation"), advocating the reform of Buddhism, and first changed Zhenjiang Jinshan Temple into a Buddhist university, and established their own schools to resist the trend of "temple industry and education". The attempt failed due to the "Jinshan Temple Incident". After Ji Chan passed away, at the memorial meeting held in Jing'an Temple in Shanghai, Taixu proposed the three revolutionary theories of doctrine, religious system and religious property. Speak loudly for Buddhist reform to save yourself. Later, he wrote successive articles to promote the Buddhist reform movement and called for the establishment of a new sangha system to adapt to the development of the times. After 1917, Taixu successively founded Wuchang Buddhist College, Minnan Buddhist College, Sino-Tibetan Catechism College, etc. to recruit young monks, cultivate Buddhist talents, and inspect Japanese Buddhism. He traveled to Britain, France, Germany, Belgium, the United States and other countries. Promote Buddhism. He also went to Hubei, Sichuan, Fujian, Jin, Jiangsu, Zhejiang, Jiangxi, Guangdong, Guizhou and other places to promote Buddhism and engage in writing. During the Anti-Japanese War, Taixu initiated the organization of the Youth National Defense Corps monks and rescue teams, and led a Chinese Buddhist delegation to visit Burma, India, and Ceylon (today's Sri Lanka) in order to connect with fellow believers and fight against the Japanese. The invasion by the Japanese invaders declared that the Chinese nation strives for independent survival, fairness and justice. After the victory of the Anti-Japanese War, he served as a member of the Standing Committee of the Chinese Buddhist Reorganization Committee and organized a training class for conference staff in Jiaoshan, Zhenjiang, to promote national Buddhism. In 1947, Taixu passed away in Zhizhixuan of the Jade Buddha Temple in Shanghai. He wrote many works, which were later compiled into "The Complete Works of Master Taixu" by his disciples.
The Complete Book is a masterpiece of Chinese Buddhism in modern times. It contains more than 7 million words and is divided into four collections and twenty parts. It comprehensively reflects Taixu's multi-level Buddhist thought, the system and outline of the Buddhist Dharma, the reform and cultivation of the Sangha system, the integration and promotion of consciousness-only thought, the revelation and promotion of life Buddhism, and the criticism and understanding of the trends of the times, etc. wait. Everything is included.
During his life, Master Taixu was distinguished mainly for his reform of the Sangha system and his promotion of the knowledge-only theory. The main articles involving the reform of the Sangha system in "Quanshu" include: "On the Arrangement of the Sangha System", "Modern Theory on the Sangha System", "Outline of the Establishment of the Sangha", "Bodhisattva School", etc., which embody his views on reforming the Sangha system. the entire evolution process. Over a period of more than 30 years from 1915 to 1947, Taixu's ideas and efforts to reform and restructure China's Buddhist system were fully reflected in the above-mentioned articles.
After the "Jinshan Temple Incident" caused a heavy setback to the movement to reform Buddhism at the beginning, Taixu realized that reforming Buddhism must have a new monastery and sangha system to coordinate with it, otherwise it can only It's just empty talk. Because the establishment of the temple is a pure and solemn monastery for Shaolong's Three Treasures, a place for worshiping the Buddha and for monks to work hard, and it is also a place for promoting Buddhism to inspire people's faith in society. It is very important for the long-term development of Buddhism. Therefore, the reform of Buddhism must not leave the monastery and start from scratch. In 1195, Taixu felt pain when the government at that time promulgated the "Regulations on the Management of Temples", which gave local officials the power to restrict monks and infringe on religious property. Taking stock of the situation, according to a survey during the Qianlong period of the Qing Dynasty (1736-1795), there were 800,000 monks in China. Based on the reality of the congregation, as well as the social and national conditions at that time, and relying on the accuracy of the history of catechism, he wrote the article "On Organizing the Sangha System" while in retreat at Mount Putuo, determined to launch a Buddhist improvement movement, clarify the appearance of the temples, and revitalize the increasingly flagging temples. Chinese Buddhism. Looking at the life of Master Taixu, it can be seen that his highest plan to reform the monastic system was the "Bodhisattva School" lectured at Yanqing Temple in 1947. This was also his last statement. According to his vision, the establishment of a Bodhisattva School must start from the three aspects of relationship. Conversion begins. This refers to those disciples who have taken refuge in the Three Jewels of Buddha, Dharma, and Sangha, but do not yet have correct faith and views in the Three Jewels.
Next is the Great Refuge of True Faith, which refers to the knowledge division that takes refuge because of a proper understanding and belief in Buddhism. Then there are followers of the Five Precepts. After receiving the Five Precepts, there are two routes to take: one is to directly generate bodhicitta. Take the Bodhisattva precepts and become a lay Bodhisattva; the other is to take the five precepts, continue to practice the eight precepts, enter the monastic stage, become a novice or monk, receive 12 years of education, and become a monastic Bodhisattva. Finally, there is the design of a monk and bodhisattva, and the requirements are further raised.
In the initial stage from the three years of righteous faith to the five years of becoming a monk and a Bodhisattva, there is training for cadres and talents to cultivate cadres and talents in the Bodhisattva Academy. From the lay Bodhisattva to the disciples who have taken refuge in the Three Refuges, they can also become the people of the Bodhisattva's learning and transformation. It takes 12 years for a monastic Bodhisattva in the Bodhisattva School to become a monk, but it is also suitable for him to be a lay Bodhisattva throughout his life, because in practice, they all have six degrees and four states, so that they can practice the yoga precepts. This is where believers and monks jointly organize the Bodhisattva Academy and formulate the Sangha system, which is the theory of Taixu's belief in his later years.
Taixu’s reform of the monastic system lasted for many years, and his ideas were changed many times, from the number of 800,000 monks in "The Treatise on Organizing the Sangha System" to 200,000 in "The Modern Theory of the Sangha System", and then to The 40,000 to 20,000 in the "Outline of Building a Monk" was reduced to a monastery in the end to establish the "Bodhisattva Academy". It can be seen that on the one hand, his focus in reforming the monastic system is to reduce the number of monks, focusing on quality rather than quantity, and to preserve the truth for the false; he also focuses on believers, establishing a Bodhisattva school to expand the belief in the Three Jewels among young people in society, and achieve the goal of "human beings". Buddhism is the ultimate goal of life. On the other hand, due to repeated twists and turns in the sutras, there have been frequent changes, which shows how difficult it is to establish a new monastic system!
Although there are some differences from "Treatise on Organizing the Sangha System" to "Bodhisattva's Study", they promote Buddhism and rebuild the Sangha for the first time. His ideal cause of establishing a monk has never been realized, and instead he has attracted a lot of slander. But Taixu's ambition is not necessarily unreasonable, because the roots of his reforms flow from the fundamental beliefs of Buddhism, not anything else, so he can go against the current and make unremitting efforts. Taixu’s practice of reforming the monastic system proves that the existence and development of Buddhism must meet the needs of the times and at the same time take into account the actual situation of Buddhism at that time. Otherwise, whether it is ahead or behind, its specific practical activities will be It is difficult to work, but this is a useful lesson for future generations.
Master Yinguang (1861-1941): His name is Yin Guang. Also known as Chang Shaomeng, he is a famous eminent monk of the Pure Land Sect in modern times and is the thirteenth generation founder of the Pure Land Sect. His common surname is Zhao, his first name is Shaoyi and his given name is Ziren. A native of Chencun, Heyang, Shaanxi Province, he was smart when he was young. He was familiar with Confucianism with his elder brother, and he regarded the teachings of Confucius and Mencius as his own responsibility. Influenced by the Buddhist thoughts of Han Yu, Ouyang Xiu and other great Confucian scholars, he criticized Buddhism. After he was fifteen years old, he was trapped by illness for several years. He occasionally read Buddhist scriptures, and finally realized his past mistakes. He changed his mind and turned back to the Buddha. In the seventh year of the reign of Emperor Guangxu of the Qing Dynasty (AD 1881), when he was twenty-one years old, he went to the Lotus Bronze Temple in Wutai, Zhongnan Mountain, where he became a ordained monk with a pure monk named Li Daochun. The following year, he received full ordination from the lawyer Yinhai of Shuangxi Temple in Xing'an, Shaanxi Province.
Master Yinguang was born with eye problems and was almost blind. Later, when he was helping to dry scriptures in Song dynasty at Lianhua Temple in Hubei Province, he was able to read the fragmentary copy of "Longshu Pure Land Essay" and learned about the method of chanting the Buddha's name to be reborn in the Pure Land. That is the key to attainment and liberation from life and death. Because of eye disease, Naiwu County suffered a lot. I realized that if I want to escape suffering and gain happiness, I must devote myself to practicing the Dharma of Mindfulness, that is, in my free time. By chanting the name of the Buddha intently, even if he is busy with his affairs, his mind will not leave the Buddha. The disease in his back eyes will be cured, and he will have a deep belief in the merits of the Buddha. And to transform him on his own, once he returns to the Pure Land, he starts here.
Master Yin Guang cultivates the Pure Land and becomes more profound over time. In the twelfth year of Guangxu (1886), when he was twenty-six years old, he admired Zifu Temple in Hongluo Mountain, Huairou, Beijing, as a Pure Land dojo. So he went to get close to good teachers, and with the intention of inheriting the legacy of the Pure Sect founded by Master Huiyuan of Donglin Temple in Lushan in the Eastern Jin Dynasty, he claimed to specialize in the method of chanting Buddha's name, which greatly improved his pure career. In addition, during his tenure as Shang Ke Tang Xiang Deng and Cai Yuan at Hongluo Mountain, Master went deep into the Buddhist scriptures and studied the Mahayana scriptures as an aid, which complemented the righteous conduct of Nian Wei and completed the pure karma.
In the 16th year of Guangxu's reign (1890), the master moved to Longquan Temple in Beijing, and in the 17th year of his reign (1891) he lived in Guoguang Temple. In the 19th year of Guangxu's reign (1893), he was invited by the monk Huawen of Fayu Temple in Mount Putuo. After escorting the Tibetan Sutra southward, he stayed at Fayu Temple. The master practiced diligently in the temple and chanted the Buddha's name unremittingly, and was deeply respected by the public. The crowd sincerely asked the master to give a lecture to benefit the group. However, the master could not refuse, so he started to lecture on the "Amitabha Sutra". Afterwards, he refused to be associated with others and practiced in seclusion at the side of the Jewelry Hall for two consecutive periods, which lasted for six years. In the closed room, he wrote "Recite the Buddha's name and wait until death" to encourage himself. After leaving the customs, he went out to live in a thatched tent. Not long ago, he lived in the Fayu Temple. In the 30th year of the reign of Emperor Guangxu (1904), when Master Dixian was forty years old, Master Dixian invited Buddhist scriptures to Toutuo Temple in Wenzhou, Zhejiang Province, and assisted him in everything. After that, Master returned to Fayu Temple. During the more than 20 years since I became a monk here, I have always kept a low profile, did not like to make friends, and did not care about fame and gain. I could only continue to work hard and chant the Buddha's name diligently in order to overcome the consequences. This was the case again in the next ten years. Practicing the practice of reciting the Buddha's name wholeheartedly, and finally attaining the great Samadhi of reciting the Buddha's name.
In the chronology of the Republic of China (1912), when Master Gao Henian was fifty-two years old, layman Gao Henian took several of the master's manuscripts and published them in Shanghai's "Buddhism Series", signed by Chang Hao. Although the readers don't know who they are, the principles revealed in the article are enough to inspire those who see and hear it to have faith in Buddha. It was extended to 1918, the sixth year of the Republic of China, when Xu Weiru and Zhou Yu were able to read the master's manuscripts from lay scholars, and they felt that it was rare. Therefore, we repeatedly collected the manuscripts of Master Yinguang and published them under the title "Manuscripts of Master Yinguang".
Xu Weiru, a layman, praised in the postscript of Wenchao: The mausoleum of the Great Dharma is the most extreme today. I don't think there are still people in this world who have the right knowledge and right views like the teacher, who can continue the Buddha's wisdom life, so it is! In the following years, it was restored to the manuscript of Master Zengguang and published by Zhonghua Book Company as the "Manuscripts of Master Zengguang Yinguang". The master's writings are just like what Xu said in his postscript: There is not a single word without origin. It is deeply revealed by people. It is a wonderful opportunity and a good medicine for all diseases in the sincere Dharma. Not only is it incisive and thorough in Buddhist principles, but it is also general secular principles, that is, it is a comprehensive understanding of all things that can make the listeners change their evil ways and practice good deeds, and generate faith in the Buddha. The principles are profound and coherent, and the writing is elegant. Therefore, everyone who hears the name of the master will strive to read his writings. For this reason, the master's reputation has spread throughout the world, and the number of faithful people who are eager to take refuge in the master's disciples is increasing day by day. There are those who come to visit and ask for mercy, and there are those who write personal letters begging for the name of the Dharma. For a time, it became common to become a disciple of the master. In the past twenty years or so, it is impossible to count the number of believers who have taken refuge under the master. It is also difficult to enumerate those who have received the master’s teachings, followed the teachings, practiced vegetarianism, chanted Buddha’s name, and practiced pure karma, and were able to be reborn in the Western Pure Land. From this it can be seen that the master’s personal preaching and teachings are truly incredible.
The master was diligent and selfless throughout his life, and all the donations from believers were used to cultivate a wide field of blessings, or to circulate scriptures, or to relieve the hungry and the poor. However, he is self-reliant and only eats to satisfy his hunger, not seeking to be palatable; he wears clothes to keep out the cold and despises luxury. If there are offerings of precious food and clothing, and those who cannot refuse them, they will be given to others as soon as they change hands. Most common items are handed over to the warehouse to be shared with everyone and never for personal use. The master founded Hongshe in Shanghai and Suzhou successively. Over the past twenty years, hundreds of Buddhist books have been printed, totaling no less than four to five million copies. There are more than a million Buddha statues, and there are many people who have benefited from the Dharma both inside and outside the teachings. In the eleventh year of the Republic of China (1923), when Shi was sixty-two years old, the Jiangsu Compulsory Education Association was established and petitioned the provincial government to order the requisition of temple property as a school. The Buddhist community was in an uproar. In order to protect the temple, the master spared no effort to advocate for it, and was finally able to reverse the crisis. In the same year, at the request of Tao Zaidong, the governor of Dinghai, he was looking for a lecturer and went to the prison to preach. Master Zhide was recommended for the job. He was also asked to preach about the Buddhist principles of Karma and Retribution, faith and willingness to recite the Buddha's name and seek rebirth in the Pure Land, such as "The Complete Book of An Shi". It fully embodies the master's unconditional compassion and his original intention to transform all living beings. Later, he appointed himself as the honorary president of the Jiangsu Prison Probation Association. This kind of reputation is what the master is willing to obtain for benefiting suffering sentient beings. Based on this episode, Tao Zaidong and Kuaiji Taoist Yin Huang Hanzhi reported the master's teachings and deeds to the government, and were able to inscribe a plaque inscribed with the title of Enlightenment. They sent it to Putuo and offered fragrant flowers. It was very prosperous for a while, and monks and laymen alike were deeply envious. The teacher turned a deaf ear. People are empty pavilions, they have no great virtues, and they are ashamed of themselves. Where does the glory come from? After that, he often traveled around Jiangsu, Zhejiang, and Shanghai for several years, giving lectures and reciting the essentials of Buddhist teachings to the public. A large number of people saw and heard about the cause and effect, and the relationship with the Dharma was very prosperous for a while.
In February of the 19th year of the Republic of China (1931), the teacher lived in Suzhou and stayed in Baoguo Temple. After school, he revised the records of the four famous mountains. During the period of seclusion, Monk Miaozhen of Lingyan Mountain knocked on the gate to ask for instructions, and established Lingyan Mountain Temple as a monastery dedicated to pure karma in the ten directions. The teacher immediately formulated the relevant rules and regulations for it. In the past three or four years, the master has devoted his guidance to make the Lingyan Pure Land Dojo become what it is. Inspired by the majesty of the master, and through the efforts of the Lingyan masters headed by Monk Miaozhen, Lingyan Taoism was increasingly revitalized, and then developed into a famous Pure Land sect second only to Zifu Temple in Hongluoshan. Dojo. In the winter of the 16th year of the Republic of China (1938), the master was seventy-seven years old. Forced by the current situation, he complied with the request of Monk Miaozhen and moved to Xilingyan Mountain Temple to live in peace. Because the master was old, he only went to the mountain for three years, but then returned to the west.
The master's death was confirmed by many signs that his foresight was coming. In the spring of the 29th year of the Republic of China (1941), his intention to leave was already revealed in his conversations and letters. It was postponed until October. Knowing that time was running out, he convened a public meeting, appointed Miaozhen as the abbot, and ordered him to choose a day to enthrone. He also said: There is nothing special about the Pure Land Dharma, but it must be sincere and sincere, and you will be guided by the Buddha and carry your karma to rebirth. At 1:30 in the morning on the fourth day of November, I sat up from the bed and said: "Recite the Buddha's name, see the Buddha, and decide to give birth to the West." After saying this, he recited the Buddha's name loudly. At 2:15, he washed his hands with water and stood up. He stood up and said to himself: "I am going to be welcomed by Amitabha Buddha. Everyone must recite the Buddha's name and make a vow to be born in the West." After saying this, he moved to the chair and sat upright, facing west. At nearly five o'clock, he passed away peacefully to the west amidst the sound of everyone chanting Buddha's name. He was a teacher and student in the 12th year of Xianfeng in the Qing Dynasty (1861), and passed away in the 29th year of the Republic of China (1941). His life span was eighty years, and his monk was sixty years old. On February 15th of the following year, he held a fire tea ceremony one hundred days after his death, and obtained Countless five-color relics were enshrined in the Linggu Pagoda in the southeast of the stone drum on the mountain. On September 19, the 36th year of the Republic of China (948), the master's relics were brought into the pagoda. Later, a pagoda courtyard was built to worship the master throughout his life. , take the Pure Land as your home, transform others on your own, be faithful and willing to recite the Buddha's teachings, and serve as an example for Pure Land scholars. Later generations will respect him as the thirteenth generation founder of the Pure Land Sect, and he will be famous for the Pure Land. The history of the sect.