Chapter 25 Chapter 3 Tea Saint Lu Yu Part 1-1

A rough life Lu Yu 733-804, with the word Hongjian, a disease, and the word Jizhen; he was called Jinglingzi in the rivers and lakes, and he called himself Sangzhuweng when he lived in seclusion in Tiaoxi, and Donggangzi and Chashanyu when he lived in seclusion in Shangrao, Xinzhou. history.Jingling, Fuzhou, Tang Dynasty, today’s Hubei Province, "Yu is addicted to tea, if it is sealed, in large tea shops and franchised tea houses, there are usually samples of packaged tea for customers to see. This legendary figure who has been called "Tea Immortal" by the people since the Tang Dynasty, can be said to be an outstanding talent. He has worked diligently on the bumpy journey of life, read the scriptures and history, and cultivated the Tao; he traveled the rivers and lakes , tasting famous springs in the world; visiting mountains and rivers, tasting fragrant tea all over the south of the Yangtze River; writing books and writing stories, with a literary talent through the ages. His life experience and career seem to be covered with a layer of mystery, and there are many thought-provoking, It's amazing.

1. The Eternal Mystery of an Outcast's Life Experience Lu Yu, an outcast in the prosperous Tang Dynasty, had a strange, mysterious and unfortunate childhood. "During the Kaiyuan period of Emperor Xuanzong of the Tang Dynasty, the political and economic development of the Tang Dynasty reached its peak." Quoted from Fan Wenlan's "Compendium of General History of China".It was in 733, the 21st year of Kaiyuan, the prosperous period of the Tang Dynasty, that Heqing Haiyan, a young life, descended under the Chu sky—on the land of Fuzhou Jingling. According to "Tianmen County Chronicles", "Shangrao County Chronicles" and other documents, about three years after Lu Yu was born, at the end of autumn and early winter, Zen Master Zhiji, who was in charge of Longgai Temple in Jingling, passed a small stone bridge and was killed by the bridge. When it was called "Ancient Wild Goose Bridge", the reeds by the water were bleak, and the geese were mourning; and the sound of babies crying could be faintly heard.The old monk searched for the sound and walked under the bridge to have a look, and saw a young child, shivering from the cold, howling; a group of wild geese were spreading their wings to shield him from the cold wind, fearing that the baby would be frozen.So Jigong suddenly felt compassionate, and immediately wrapped him in a monk's clothes and took him back to the monastery to be raised.

Twenty-six years later, Lu Yu recorded this childhood experience in his "Autobiography": "When I was three years old, I was alone, and I was raised in the Buddhist temple of Master Jingling Jigong." The word "Conglu" has a profound meaning.Contains the meaning of worry, loneliness, weakness, and solitude.But some tea books say that when Zen master Zhiji found Lu Yu under the small stone bridge, it was a naked baby, which is a misunderstanding of the word "Conglu". "Exposed" can also be understood as having very little clothing at the time, which cannot be interpreted as "naked".

We might as well imagine that according to the ancient method of calculating age, a baby is considered to be 1 year old no matter what month and day it is born to the New Year's Eve of that year.The youngest birthday turned out to be "one night and two years old", that is, born on New Year's Eve, until the early morning of the first day of the first month.According to this inference, when Lu Yu was abandoned in autumn and winter of a certain year, he was at least about 2 years old.In other words, from birth to abandonment, Lu Yu spent the first two to three years of his life in his mother's arms.In the prosperity of Kaiyuan, even the poorest families would always sew some shabby clothes for the baby; what's more, when he was abandoned, it was the day when the cold wind hit in the late autumn and early winter, why did his mother behave like this? Do you have the heart to throw your own flesh and blood naked among the reeds by the water under the stone bridge?Why was Lu Yu born?And why was it raised in swaddling infancy until it was abandoned when it was 3 years old?This is an eternal mystery in Lu Yu's life experience, and it seems that it may never be revealed.

2. Zen Master Zhiji and Longgai Temple Longgai Temple was located in Jingling County, Fuzhou, on the shore of the West Lake in today's Tianmen City, Hubei Province in the Tang Dynasty. The temple has a long history and was built in the Eastern Jin Dynasty.According to legend, Zhidun, an eminent monk in the Eastern Jin Dynasty, was born in Chenliu (now south of Kaifeng City, Henan Province) from 314 to 366, and his name was Daolin.He is a Buddhist in his family and has studied scriptures since he was a child. He is proficient in "Prajna Dao Xing Pin Jing" and metaphysics. He is famous in the world.

Zen Master Zhiji, who adopted little Lu Yu, is the abbot of Longgai Temple. Both Lu Yu and the world respect him as Jigong.Intellectual product lived from Tang Kaiyuan to the beginning of Zhenyuan.After Ji Gong passed away, Lu Yu once wrote "Song" Ming Suzhi, expressing his mourning for his teacher.The tomb of Jigong Pagoda was built on the side of Longgai Temple, and the temple was renamed "Xita Temple" accordingly.Zen master Zhiji was honored as "the sage of Zhugan". Zhou Yuan of the Tang Dynasty recorded in the article "Three Senses of Mu Shou Jingling's Tour of the West Pagoda": "On the left side of our state, there is a place covered with cauldrons, round like a top, and as big as an arm, and the shadow of a green cage. Gai Hong Gradually, my master is also. The land of sorrow and like a top, Chu Huang surrounds the pagoda, the monk in the pagoda, the monk of Yushi, the bamboo in front of the pagoda, the bamboo of feathers. Seeing the shadow of the monk in the sky, the mud breaks the bamboo, and the branches are old and feathered At the end of the day, I became Chu Mu, because I came to Dingzhong Daochang, there was no feathers and incense in the daytime, sighing and falling, and I supported the Chu wind with clothes."

This is Lu Yu's former friend Zhou Yuan. When he was appointed as the governor of Jingling County in Lu Yu's hometown, he visited the West Pagoda Temple. Precious historical materials about the experiences of Zen Master Zhiji and Lu Yu.The Jingling Longgai West Pagoda Temple has been destroyed in what generation and year, and there is nothing left today. [Note] ①Zhou Yuan: The year of birth and death is unknown.Tang Runan is now a native of Henan.In 733 and 734 of the eighth and ninth years of the Dali calendar, he participated in the main school project of "Yun Hai Jing Yuan" edited by the governor Yan Zhenqing in Huzhou.From 787 to 792 in the third to eighth years of Zhenyuan, Emperor Dezong served as the Jiedu envoy of Lingnan, in 794 in the tenth year of Zhenyuan, he served as Huazhou, and around 816 in the eleventh year of Xianzong Yuanhe, he served as the governor of Jingling.

3. Zen Master Zhiji of the Buddhist Kingdom, Earth and Earth, adopted this abandoned child at the waterside under the Guyan Bridge, shaved his hair and raised him as a disciple, hoping to inherit the legacy.The little disciple among the monks was growing up.He felt that the inside and outside of the monastery—the Buddhist kingdom and the earthly world—are completely different worlds.The sights he saw in the temples and halls were the majestic images that seemed to never change, the cold faces of benefactors, Zen masters, and brothers, as well as the same black clothes and cassocks; the sounds he heard were evening drums and morning bells The sound of fish chimes and fish chimes is accompanied by the sound of chanting sutras; while the daily diet is the same color of tea and light meals; words and deeds are bound by Buddhist rules and regulations everywhere, without individual freedom.But what he saw and heard outside the monastery was another great world - people in the market were dressed in colorful clothes, men and women, old and young, could be intimate and laugh, with the warmth of ordinary people, especially those children of the same age as him, All have their own loving relatives and brothers and sisters, enjoying the family happiness of ordinary people.These thousands of scenes in the world are very yearning for him.And in the contact with children in the market, I heard some indecent nicknames that hurt their self-esteem.For Xiao Lu Yu, who has a stubborn personality and self-esteem, the unspeakable trauma in his heart seems unbearable.As a result, the idea of ​​"shaving hair from shame" came into being psychologically, see "Biography of Tang Talents Lu Yu Biography".

4. The origin of Lu Yu's name The origin of Lu Yu's name, the earliest document should be Li Zhao of the Tang Dynasty ① "Tang Guoshi Supplement" "Lu Yu's Surname" in the volume contains: "A monk in Jingling got a baby by the water, raised him as a disciple, and grew up a little bit. Jian Yao said: 'Hongjian lived in Lu, and his feathers can be used as a ritual. ' Nailing's surname is Lu and his name is Yu, and his courtesy name is Hongjian. "The New Book of Tang Lu Yu Biography" also said: "Lu Yu, the character Hongjian did not know where he was born, or he said that there are monks who have obtained the watersides and raised them."Since he was long, he used the "Yi" to tell himself, and got the "Jian" of "Jian", which said: "Hongjian lived in Lu, and his feathers can be used as a ritual." 'It is with Lu as the family name, and the name is the word. "When Xin Wenfang, a native of the Western Regions in the Yuan Dynasty, mentioned the origin of Lu Yu's surname in "Biography of Tang Talented Scholars Lu Yu Biography", in addition to those similar to the previous text, there was "Shame, Cong, Cut "Fa" four characters. Judging from Lu Yu's last experience of leaving the monastery, these four characters are also logical; thus a question arises: who named Lu Yu for divination? According to Li Zhao's theory, it was the According to Xin Wenfang's theory, Lu Yu took his surname from "Yi" because of "shame and hair loss". However, in "Lu Literature Autobiography" written by Lu Yu himself, when talking about his name, he only said " Lu Zi's name was Yu, and his courtesy name was Hongjian.I don't know who it is, or it is said that Yu's name is Hung-chien.I don’t know which one is.” I have nothing to say about the plot of divination and taking the surname. These different statements, coupled with the mysterious hexagrams of the hexagram “Jian” in “Jian” in the “Book of Changes”, make the origin of Lu Yu’s surname also obscured. Added a layer of mystery.

Looking at all the articles, it can be established that Lu Yu's surname, first name, and character came from divination.Maybe Lu Yu was the first to get a surname by divination?This can also be called an anecdote through the ages.As for the inconceivably complicated methods and procedures of the ancients using yarrow, wooden sticks, bamboo sticks, etc. for divination, let alone; but why did Lu Yu's surname evolve from "Jian" in "Jian"?After reading the original text of the above-mentioned brief biography, for the majority of readers, perhaps the origin of Lu Yu's name is still unclear.

So, what is "Jian" in "Jian"? "Jian" in "Jian" was originally the thirty-ninth hexagram and the fifty-third hexagram among the sixty-four hexagrams in "Book of Changes".It turns out that when the ancients asked questions about divination and predicted good and bad fortune, if they felt that the first hexagram occupied was irrelevant or irrelevant to the matter inquired, they could then take the second hexagram.The first hexagram occupied by the fortune-teller is called "the original hexagram" or "zheng hexagram"; the changed second hexagram is called "zhi hexagram" or "changed hexagram".This is also the source of the phrase "why have you changed your mind again" that people often say. When Lu Yu did his own divination or said that his teacher was seeking a name for his divination, the first hexagram he occupied was the "Jian" hexagram.Its hexagram image is "under the gen and up the ridge".The symbol of the Kan hexagram image is that one yang is trapped in two yin, and it is the image of a ridge, which means that there are difficulties and obstacles ahead; Gen is the image of a mountain, which also means that there are difficulties and dangers ahead; There are six consecutive "difficulties" in the hexagram Liuyao Zhaoci, which indicates that the seeker of the hexagram will have a difficult fate and a bumpy life.Perhaps because of this, the fortune-teller abandoned the "Zheng Gua".Therefore, the "Zhi Gua" was occupied again, and "Jian" was obtained again.Its hexagram image is "Genxia Sunda". "Xu Gua Zhuan" said: "Gen is stopped, things cannot be terminated, so accept it gradually. Gradually advance also. "The hexagram of "Jian" dominates Zhaoci and says "women return to auspiciousness, Lizhen", which refers to women getting married. But its implication is that everything should be done step by step, and things should be done in accordance with objective laws in order to get the expected results; Under objective conditions, impetuous advances will have adverse consequences. However, there are six consecutive "Hongjian" in the Liuyao Zhaoci of the "Jian" hexagram: ——Hung-chien perched on the shore in Qiangan;——Hong-chien fell on the rock in the rock;——Hong-chien flew among the trees in the forest;——Hong-chien flew in the hills above the hills. ——"Hongjian Yu Lu" appeared twice in the six lines.The sign of the sixth line is: "Hong Jian Yu Lu, its feathers can be used as ceremonies, auspicious." , auspicious." This is the origin of the tea sage Lu Yu's surname and name. [Note] ①Li Zhao: The birthplace and date of birth and death are unknown.Tang Xianzong Yuanhe 806-820 was a Hanlin bachelor, and Zuoqian from Zhongshu Sheren will be a young prisoner.There are "Han Lin Zhi", "Tang Guo Shi Bu" and so on handed down from generation to generation. 5. The two hexagrams "Jian" and "Jian" and the above-mentioned verse of Hung-chien have generally explained the origin of Lu Yu's name.However, when we further explore the meaning of Lu Yu's name and the two hexagrams "Jian" and "Jian", it is quite surprising and mysterious. Lu Yu's rough life experience has many meanings with the two hexagrams "Jian" and "Jian". similarities. Lu Yu, courtesy name Hung-chien. The word "Hongjian" implies that all things should be done step by step and in accordance with objective laws in order to achieve success. "Jian" hexagrams and omens: ——"Hongjian Yugan" means that the wild geese can inhabit the shore and water, and this habitat is a new starting point for flying; It is more stable and safe to perch on the big rock than on the water's edge; ——"Hong Jian in the forest", according to the toes of the swan goose are connected, they cannot perch on the woods according to the branches.But if you can get a relatively flat branch, you can also stand firmly as a temporary habitat; ——"Hongjian Yuling", the mausoleum is a high hill, the highest place where swan geese can fly and inhabit. This indicates that Lu Hongjian will have a brilliant and proud period in his life journey;——"When Hongjian is in Lu, his feathers can be used as a ritual and auspicious." Meaningful. "Yuyi" sparse commentary: "Shangjiu is the highest place on the upper pole, and it is a noble place to enter, so it is said that Hongjian is in Luye, a place without a position, and those who are not tired of positions can use their feathers as an appearance. It is valuable and lawful." That is to say, Hung-chien Yu Lu is like a sage who stands aloof from advancing and retreating.Although a feather is not a pillar of the country and society, its feathers can be used as a ceremonial instrument - can't it be used as an example for the world and a model for the ages?Isn't this just like Lu Yu's chanting in "Song": "I don't envy the golden cup. I don't envy the white jade cup. I don't envy going to the province in the morning. I don't envy going to the stage in the evening." Isn't it the noble beauty contained in the poems that transcend the world?This is also just as Liu Yuxiuming, a native of Shangrao, Jiangxi Province in the Qing Dynasty, said in "Tea Mountain Test Spring Fu": "Mr. Hongjian, traveling in the Qing Dynasty and staying in the house, the high wind is misty, he is addicted to tea and writes classics, and the charm is spread. He likes Gaoqian, and his material is as abundant as the sea of ​​salt, and he has tasted it himself, and it is already out of sourness and saltiness, so it is better not to indulge in famous places again." Lu Yu's "Song" shows that he is not envious of high-ranking officials, and his long-cherished ambition is to devote his whole life to the sea of ​​books and tea springs; while Liu's "Fu" is a wonderful portrayal of Lu Yu's aloofness, elegance and elegance. When Lu Yu divination to seek fame, or those who seek fame for Lu Yu divination, abandoned the orthodox hexagram "Jian", but the hexagram image of "Jian" and the difficulties and dangers implied in the words of omens followed like a shadow, and it seemed that they often accompanied him. There are many difficulties around Lu Yu: The abandonment of "Three-year-old Conglu" can be said to be the biggest disaster in Lu Yu's life; during his life in the monastery, because Lu Yu refused to become a monk for life, he was humiliated and tortured; , when he came to social life, because he was kind and upright, hated evil as his enemy, and went his own way, he was also hated by the world and looked down upon by the society and dignitaries, which made Lu Yu's inner world full of loneliness, misery, hesitation, and depression. Zhi's resentment almost reached the level of being uncontrollable. The hexagram "Jian" that Lu Yu occupied when he was seeking fame means danger and difficulties; but in Yaoci and Xiangci, there is a dialectical relationship. Easy, risk can turn barbarian.On the rough road of life, Lu Yu did not succumb to the difficult fate. Instead, he continued to fight against various difficulties and obstacles with an indomitable spirit, and then gradually embarked on a bright and smooth road. He was able to fulfill his long-cherished wish of engaging in tea science research, promoting tea ceremonies and tea art, and writing "The Classic of Tea". 6. The child monk Lu Yu’s dharma name looming in ancient documents When Lu Yu was three years old—in the autumn of 735 in the twenty-third year of Kaiyuan, he was adopted by Zen Master Zhiji of Longgai Temple at the waterside of Weitang under the stone bridge in Jingling County, and lived in Tianbao for three years. Or left the monastery from 744 to 745 in the fourth year, Lu Yu spent his childhood under the support of the intellectual product of Longgai Temple.As for Lu Yu's experience in the past ten years or so, several brief biographies of Lu Yu and Lu Yu's "Autobiography" contained in ancient books, as well as some modern and ancient tea books, have roughly the same records. However, regarding the identity of Lu Yu's life experience in Longgai Temple, there are differences in the records in several Lu Yu biographies and Lu Yu's "Autobiography" in ancient documents.That is to say, during the ten years that Lu Yu lived in the monastery, was he actually a child of a layman?Or Buddhist disciples? Not only is there no clear consensus on several biographies of Lu Yu, but there is also disagreement and dissent in some Chinese and foreign tea books. In the Tang Dynasty, Li Zhao wrote in the article "Lu Yu's Surname" in the volume of "Tang Guo Shi Bu": "The monk Jingling got a baby by the water and raised it as a disciple." The following part of the article is the story of Lu Yu's divination. The concept of "cultivating as a disciple" is not very clear, and it can also be interpreted as: Intellectual products are preparing to cultivate Lu Yu into a "Buddhist disciple", but it is not clear whether Lu Yu will receive the precepts and officially become a Buddhist disciple. In the "New Book of Tang Lu Yu Biography" it is only mentioned: "Lu Yu, the character Hongjian did not know where he was born, or he said that there were monks who got all the watersides and raised them."The full text does not involve whether Lu Yu is a Buddhist disciple.In the Yuan Dynasty Xin Wenfang's "Biography of Tang Talented Scholars Lu Yu Biography", except for the origin of Lu Yu's surname, which is similar to the previous article, there are four characters "shame from cutting hair" before divination and seeking names.These four words are very important.This shows that before Lu Yu's divination, no matter whether it was his own divination or intellectual product divination, his teacher had cut him off as a child monk in Longgai Temple, and he was formally ordained as a monk. In Lu Yu's "Autobiography", two paragraphs of his experience in Longgai Temple are more important: one is that Lu Yu and his teacher had a dispute about Buddhism and Confucianism. The business of the birth of Buddhist books. I replied: "Brother Zhongxian, who has no heirs anymore, dyed his clothes and shaved his hair, and was named Shi Shi, so that Confucians can hear it as filial piety?" "The result is that Lu Yu and Zhiji each hold Confucianism and Buddhist classics "unyielding" and scattered.This passage is clearly written. At that time, Lu Yu refused his teacher Ji Gong's strict order to study Buddhism and become a monk for life. At that time, Lu Yu was nine years old, that is, 742 in the first year of Tianbao. Lu Yu was already able to read and write articles. The second paragraph of Lu Yu's "Autobiography" records that when he fled the monastery without saying goodbye and joined a small theater troupe as an actor: "The public chased him and said: 'Nian Er Dao mourns, what a pity!'" The meaning of this sentence is that because Lu Yu fled the monastery without authorization and became an actor in a small theater troupe, he has lost the opportunity to be a disciple of Buddhism and be able to cultivate into a true fruit, which is a pity.Then Ji Gong said: "'My master has something to say. During the twelve o'clock, my disciple was allowed to learn from outsiders for a while, and ordered him to subdue outsiders." What Chan Master Zhiji said is relatively clear: Lu Yu was in Longgai Temple. During this period, he was formally ordained as a Buddhist disciple.If the children of lay people become actors, it has nothing to do with the loss of the "Tao" of Buddhism. The above two passages from Jigong's mouth in Lu Yu's "Autobiography" are consistent with the semantic meaning of "shame and cut hair" in "The Biography of Tang Talented Scholars Lu Yu", which shows that Lu Yu has indeed been in Longgai Temple. Ordained and left home. If Lu Yu shaved his hair and was ordained as a child monk, then, in addition to his common surname, when he was ordained, the Zen master or Dharma master who presided over the religious affairs would officially confer his monk name or dharma title.However, there are several biographies introducing Lu Yu in ancient documents and Lu Yu's "Autobiography" are not included.So, what is the name of the dharma that can further clarify Lu Yu's identity as a child monk? ·Lu·Yu·Dang·Tong·Monk·Shi·Monk·Name·Or·法·号·曰: "·法·海".This is disclosed in the list of people who participated in the pre-compilation of "Yunhai Jingyuan" in the "Inscription of Miaoxi Temple in Zhushan, Wucheng County, Huzhou" written by Yan Zhenqing in the Tang Dynasty.Today, the inscription on the Miaoxi Temple Stele in volume 339 of "Quan Tang Wen" is written incoherently, which is often overlooked by readers.Before pointing out Lu Yu's dharma name, the original text of the following paragraph is as follows: "The year of Renzi in Dali is the seventh year of Dali in Tang Dynasty. In 772, Zhenqing stabbed Huzhou. Between official duties, he was with Li Yushi, the servant in the front hall of Shamen Fahai in Jinling. According to Lu Yu Guoping’s assistant teacher Chu Chong from the state, there are no punctuation in the list of personnel listed in the original text. The words written by Yan Zhenqing are full of doubts in the literal sense, and it is easy to cause misunderstandings: First, it will make people I think that "Jinling Shamen Fahai" is an eminent monk; secondly, it will make people understand that "Li Shi, the imperial servant in the front hall", used to be a monk in a temple in "Jinling" today in Nanjing, and his Dharma name is "" Fahai".The third is because the names of "Jinling Shamen Fahai" and Lu Yu's names are still separated by the eight characters "Li Shi, the imperial servant in the front hall".If readers don't think carefully, they generally won't associate "Jinling Shamen Fahai" with Lu Yu's name. In fact, this "Fahai" is the monk name or dharma name that Lu Yu used when he was a child monk.How did you come to this conclusion?Its grounds and reasons are: First, after a detailed study of the list of more than fifty people who participated in the compilation of "Yun Hai Jing Yuan" edited by Yan Zhenqing at that time in Huzhou, and those who participated in banquets and poetry meetings during the compilation of "Yun Hai Jing Yuan" Among the living beings, there is no other Jinling monk named "Fa Hai". The second is that Li Shi has no experience of entering Buddhism.Li Yu is a native of Zhao County, Hebei Province, who was once promoted to the imperial examination.Zhike is a system in which the emperor personally examines very talented people in the imperial court.During the rebellion in Anlu Mountain, Li Shi lived in Qinghe as a guest. He offered advice to Yan Zhenqing, the prefect of Pingyuan at that time, and defeated the rebels in Anlu Mountain. Defensive deputy. The third is, since "Jinling Shamen Fahai" is the dharma name used by Lu Yu, why not write "Jingling" but "Jinling"?This is because the Tang people used "Jinling" and "Jingling" in their poems and essays.Because Lu Yu wrote his hometown Jingling as "Jinling" in the poem "Song".For example: "I only envy the water of the West River, and it once came down to Jinling City." Above the name, but because after Lu Yu left Longgai Temple, he was engaged in tea science and literary activities as a hermit or plain-clothed man, so he didn't have any titles to write.Therefore, Yan Gong had no choice but to use the Buddhist dharma name that Lu Yu had used when he was a child monk.But if the six characters "Jinling Shamen Fahai" are directly added to Lu Yu's name, Lu Yu's identity will no longer be a "mountain man" or "scholar", but a monk. Yan Gong took great pains to play with words in the "Inscription", and wrote the dharma name used by Lu Yu. The time when Yan Gong wrote the "Inscription on the Stele" was about the spring of 774 in the ninth year of the Dali calendar, after the revision project of "Yun Hai Jing Yuan" was completed.Lu Yu was also in Huzhou at that time.To write the dharma name used by Lu Yu in the "Inscription", Yan Gong will ask for his consent.This is because although Lu Yu left Longgai Temple, his thoughts were deeply influenced by Buddhism, and he had an indissoluble bond with Buddhism almost all his life. 7. A big debate on the way of Buddhism and Confucianism It indicates that one day he will realize his beautiful ideal of "Jinling Hongjian, forging wings in the sky"; it also indicates that the great debate between master and apprentice about the way of Buddhism and Confucianism is inevitable. In his "Autobiography", Lu Yu has a wonderful expression of this great debate: "Ji Gong announced the karma of being born in the world with Buddhist books. The son replied: "Brother Zhongxian, who has no heirs, dyes his clothes and cuts his hair, is named Shishi, so that Confucianists can hear it, so it is filial piety? Yu will teach the texts of Confucius and Mencius Is it possible?" The Duke said: "Goodness! My son is filial piety. I don't know the way of dyeing and cutting in the West. Its name is great." The initiator of this great debate is of course Zen Master Zhiji.When Ji Gong realized that little Lu Yu was not keen on Buddhist scriptures, but often read Confucian books, he decided that he must give a lecture on the precepts and the main points of Buddhism to this little disciple of "Fahai".Thus, the great debate between Buddhism and Confucianism was launched in the meditation hall of the monastery.In the debate, Xiao Lu Yu showed amazing courage and eloquence, as well as his unyielding strong personality. Master Zhiji, holding a Buddhist book in his hand, declared to Xiao Lu Yu his "karma of being born out of this world", which convinced him.What is "the karma of birth"?In Buddhist language, it is like "beyond the world". Those born in the world are opposite to the world, which means that they are beyond the "Three Realms" ①, "Six Paths ② Reincarnation of Life and Death" is equivalent to Nirvana. "Lotus Sutra: Metaphors": "Let all living beings know the suffering of the three realms, give speeches, and go beyond the world." While sitting alone under the bodhi tree and meditating, he suddenly obtained the supreme enlightenment, that is, "great enlightenment".That is to say, he has obtained the "Four Noble Truths of suffering, origin, extinction, and Tao". The core of the "Four Noble Truths" is the theory of "immortality of the soul" and "karma".It is believed that the human soul has existed since time immemorial, and according to the good and evil actions of a person in his life, he will receive various "retributions" after death. The "suffering" of the "Four Noble Truths" means that there are immeasurable sufferings in life; the so-called "collection" is the study of the causes of suffering in life; It points out the way to Nirvana. Master Zhiji declared to his young disciples the purpose of "Shishi"'s "karma of being born in the world", which is to make Lu Yu give up the idea of ​​studying Confucianism and get rid of the emotions and desires of the world. Only by devoutly studying Buddhism and achieving positive results can he escape the suffering of life. However, at a young age, Lu Yu was not overwhelmed by the majesty of his benefactor and the essence of Buddhism, but pointedly put forward the argument that he could not obey the strict orders of his benefactor-"Since I am an orphan alone, I have no Brother and no brother, if I enter Buddhism, wear black clothes, and become a monk for life, won’t I cut off my descendants? If I do so, I will be ridiculed by the Confucians all over the world as a person who does not know filial piety. I beseech my teacher, Allow me to study the texts and classics of the sages of Confucius and Mencius?" After listening to Lu Yu's petition, Zhiji clasped his hands together and replied, "That's good! Your son is filial piety." This is Ji Gong mocking this young disciple who insisted on leaving Buddhism: "Good! Lao Na doesn't know you are still a filial son? Since you don't even know your biological parents, how can you be filial!" Then he said: "Don't you I don’t know, Western Buddhism is rising in the Tang Empire today, and its reputation spreads far and wide overseas, isn’t it already far surpassing Confucianism and Taoism?” Yun Yun.Lu Yu concluded this great debate with two "unyielding" in his "Autobiography", which shows how fierce the debate between the two philosophical views of master and disciple, Buddhism and Confucianism is, and finally they insist on their own opinions, refuse to give in to each other, and are unhappy. scattered. [Note] ①Three realms: Buddhism divides the secular world into the realm of desire, the realm of form, and the realm of formlessness, all of which are in the process of "samsara of life and death", and believe that they are the three realms in which sentient beings exist. ② Six Ways: Also known as Five Ways or Five Interests.That is to say, according to Buddhism, all living beings have five tendencies of reincarnation according to their good and evil deeds in life.That is, hell, hungry ghosts, animals, humans, and heavens.If you add Asura, it is called Liuqu or Liudao. 8. The time background of the debate between master and apprentice, Buddhism and Confucianism Zen master Zhiji preached the essence of Buddhism to Lu Yu.But why failed to convince Lu Yu?Why can Lu Yu remain invincible with the theory of "filial piety" against his teacher's "karma of birth"?This is closely related to the contradictions and sharp and complicated struggles between Buddhism, Taoism and Confucianism in the society of the Tang Dynasty at that time, and it has an extremely profound historical background. At the beginning of the Tang Dynasty, Emperor Taizong Li Shimin aimed at the growing influence of Buddhism, competing with the imperial court for people, wealth, and religious ideas, which had a harmful impact on the political thought and culture of the country that had just been established in the Tang Dynasty. Buddha" and the policy of Daxing Confucianism.For example, "Tang Taizong claimed to be the descendant of Lao Tzu Li Er. In the 11th year of Zhenguan in 637, after the 11th year of Zhenguan issued an edict stipulating that Taoism should come before Buddha, Buddhists were very dissatisfied, and they went to the palace to express their opposition to Taoism. People declared that the decree had been implemented for a long time, and those who refused to subdue it should be punished with a stick. A middle-aged monk claimed that he did not subdue this principle, but was beaten, and the middle-aged monk died of illness. During his reign, the struggles surrounding Buddhism, Confucianism, and Taoism became more intense, and in essence, he used religious or Confucian forces to compete for state power.Gaozong followed the precepts of his ancestors and respected Confucius and Taoism in an attempt to counteract the Buddhist influence that Empress Wu vigorously supported.After Empress Wu Zetian proclaimed himself emperor and took control of the imperial court, it was clearly stipulated that Buddhism is above Taoism, and monks and nuns are before male and female Taoist priests. In the period of Emperor Xuanzong of the Tang Dynasty, the policy of "promoting Taoism and suppressing Buddhism" was adopted.Jisuke said that he had met Lao Tzu in a dream, so he asked people to draw a large number of portraits of Li Er, and sent special personnel to distribute them to Kaiyuan Temple in various states and counties for worship.He also ordered male and female Taoist priests from all over the country to greet him solemnly. After the portrait of Lao Tzu was delivered, he would build a dojo for seven days and nights, and the imperial court allocated special funds for expenses. The Tang Dynasty regarded Confucianism as the state religion, and spared no effort in promoting Confucianism.Emperor Taizong of Tang Dynasty ordered Kong Yingda to compose and revise "Five Classics of Justice", which made a unified collection of annotations on Confucian classics by scholars of all dynasties since Emperor Wudi of the Han Dynasty "dismissed all schools of thought, and only respected Confucianism". Final Version of the Five Classics".Emperor Taizong of the Tang Dynasty issued an imperial edict ordering Confucian scholars to unify the teaching of the official "Five Classics" model.The Tang Dynasty promoted Confucianism and unified Confucian classics to offset the harmful influence of Buddhism on people's thinking in social life, philosophy, and ethics at that time. Tang Xuanzong once issued an edict to promulgate the "Book of Filial Piety" written by Li Laozi and annotated by him himself.He also ordered the world to say: "Tao is the basis of reason, and filial piety is the heavenly scriptures." The debate between Lu Yu and his benefactor about Buddhism and Confucianism took place in the third or fourth year of Tianbao (744-745), and it was carried out under the historical background of Tang Xuanzong's vigorous advocacy of "Tao as the basis of reason, filial piety and truth of the heavenly scriptures".On the other hand, Buddhism and Confucianism have sharply opposed concepts in terms of dealing with human relations and monarchy.The Buddhist theory of "immortality of the soul" and "karma" has led to confusion in people's thinking about human relations, monarchs, and filial piety. , what is reincarnated or will be transformed into in the "six paths of reincarnation"?Confucianism believes that "filial piety" is "the most important way of virtue, the first of a hundred practices, the foundation of virtue, and the basis of teaching." "Filial piety begins with serving relatives, centered on serving the emperor, and finally establishes oneself." To sum up, it is not difficult to see that Lu Yu, who was only eleven or twelve years old when he was young and intelligent, was confident that he had the eloquence of Xiangru and Ziyun. Since the founding of the Spring and Autumn Period, filial piety has been regarded as the natural principle of the relationship between monarchs and human beings. It is a favorable time for the publicity of filial piety to penetrate into the hearts of the people. With the "Book of Filial Piety" as a theoretical weapon in his hands, he was able to declare in the intellectual product with the respect of benefactors and Zen masters. Buddhism teaches "the karma of birth", which is majestic and aggressive. Under the situation of isolation and helplessness, one can deal with it calmly and remain invincible. Nine. The miserable life of a child monk. Because Lu Yu blatantly rejected the Buddhist gist announced by his teacher and the strict order to become a monk for life, this angered Zen Master Zhiji, and he punished Lu Yu with extremely heavy labor and physical torture. Lu Yu recalled this period of suffering in his "Autobiography" and said: "The public has no love because of pity. He has tried humble tasks: sweeping temple grounds, cleaning monks' toilets, squatting mud and dirt walls, laying tiles and giving houses, and herding cattle with one hundred and twenty hooves. Not only did Lu Yu no longer get the love and affection from his mentor in the past, but he also made him do heavy labor that was not commensurate with his age and was close to hard labor.In addition to cleaning the temple every day, clearing toilet excrement, plastering walls with mud, and carrying bricks and tiles to repair houses, he was also asked to graze 30 cows on the shore of West Lake in Jingling. What is commendable is that Lu Yu was still tirelessly learning cultural knowledge under heavy hard labor. Because there was no paper in the West Lake, he practiced writing by scratching the back of an ox with bamboo slices.One day he asked a scholar for advice, and borrowed Zhang Heng's "Nandu Fu" ②.Because I don't know how to read, I imitate those children who are studying, sitting and unfolding the scroll, pretending to read, just moving my mouth.This matter was discovered by Intellectual Product, for fear that it would deface the "External Code" ③In the name, Lu Yu was tied to the monastery, and it was strictly forbidden to go out.Afterwards, he ordered Lu Yu to cut firewood in the mountains and carry thorns between the mountains and the temple every day.And send older disciples to supervise Lu Yu's daily work.Intellectual products also stipulated for Lu Yu the Buddhist scriptures that must be read and silently written every day.If Lu Yu occasionally forgets or does not do it for a day, he will be whipped.When Lu Yu lamented the passage of time, his learning was still lacking, and he was unable to overcome his sobs, the "master" thought it was because Lu Yu was punished, harbored hatred in his heart, deliberately resisted his teacher's orders, whipped his back, and often tortured him Only when it becomes unbearable. According to historical records, since the Sui and Tang Dynasties, a monastery has been a Buddhist world, and the laws of the imperial court have no control over it. Those who violate the precepts of the lower monks of the monastery can be punished arbitrarily and tortured.What's more, what about a helpless orphan like Lu Yu?In the Buddhist scriptures, there are two important precepts: the first is to endure humiliation without arguing; the second is to be compassionate and equal.It seems that Lu Yu is fulfilling the first commandment with his own body. Although he has been humiliated and tortured, he must not fight.How could a boy monk in his teens be supervised everywhere in the monastery, even his work, words and deeds, when he was punished, how could he resist?Can only bear in silence.As for the second commandment, it seems that Ji Gong did not fully abide by it.At the beginning of picking up the baby at the waterside, he adopted the lonely and helpless little Lu Yu with compassion; later, because of Lu Yu's "shame and cutting his hair", he refused to be a monk for life, and insisted on learning the way of Confucius and Mencius, which sang against the teachings of Buddhism. Ji then went uncharacteristically and tortured Lu Yu with heavy hard labor and severe punishment.Where is the "compassion" and "equality" of Buddhism? 这时，在苦难中挣扎的陆羽，正处在人生的十字路口，对他而言只有两条路可以选择：第一是，遵从师命，皈依佛门，潜修释典，终身为僧；第二是，逃出寺院，返回世俗，争取自由，施展抱负，实现平生夙志。 陆羽在他的故乡——竟陵龙盖寺度过了人生的童年，在他亲身经历了佛教所宣场的“人生有众苦切身”的种种遭遇之后，对于日趋严酷的惩罚再也不堪忍受的情况下，终于选择了第二条路。用陆羽自己的话来说就是“因倦所役，舍主者而去”。陆羽逃离龙盖寺的时间，约在天宝四载７４５，时年十三岁。 〔笺注〕①张衡７８—１３９字平子。南阳西鄂今河南南召县南人。东汉科学家、文学家。曾两次担任掌管天文的太史令。精通天文历算，创制世界上最早用水推动的浑天仪和测定地震的地动仪。是汉代四大辞赋家、东汉六大画家之一。 ②《南都赋》：是张衡所作辞赋之一。此赋是写汉时南阳郡及其临域之历史、政治、经济、文化、地理、山川形胜、风物人情的赋文。因东汉时的京城在洛阳今属河南，时称东京，而南阳郡在洛阳之南，故称其为南都。 ③外典：佛教名词。佛教徒称其他宗教或学派的文章、典籍为“外典”。 十、老僧追逐小伶人陆羽从龙盖寺逃出之后，来到了一个兼演戏曲、杂技的小剧团里当伶人。因其相貌有些丑陋，且又兼有口吃，不宜登台演出，而是从事编剧业务。由于他自幼颖悟，热心学习诗词，练习写文章，这正是发挥其才能之时，在短时间里共写出数千言的三篇戏文。并擅长在幕下操作“弄木人假吏藏珠之戏”。由于陆羽为人忠厚正直，乐于助人，人又聪明，深得剧团的信任。 可是，时隔不久，当智积和尚打听到陆羽的下落之时，他循踪追到了小剧团里，想把陆羽重新带回寺院。积公对陆羽说：“念尔道丧，惜哉！吾本师有言：我弟子十二时中，许一时外学，令降伏外道也。”智积这段话的大意是说，你擅自离开佛门，就会丧失修成正果的机缘，这样岂不是太可惜了吗？ 并向陆羽宣布戒律说，佛主有言，凡我弟子在一日一昼夜十二个时辰按地支计时法一个时辰为今之二小时里，只允许一个时辰外学，而学习“外典”的目的，是为了“降伏外道”。 那么，什么是“外道”呢？《圆觉经》：“汝善男子，当镬末世，是修行者，无令恶磨和外道恼身心。”按佛家各经典对外道之解释种类不一。《唯识论》有十三种外道，《华严经》列有九十六种。 外道的原意：古天竺婆罗门教创立时的《虔修出世法》，强调教徒要以各种苦行与自我戕害的方法，来寻求解脱人生的苦难。如其中有采取自饿、投渊、赴火、自坠、寂默，以及学鸡、学狗等等苦行，并以这些苦行来衡量教徒修行的虔诚。 至于智积向陆羽宣示的所谓“外道”，其含义是非常广泛的，几乎包括了同佛教水火不相容的儒学、道教，以及一切“外典”，甚至连陆羽参加演出的戏曲、杂技等等，均被列入“外道”的范围。这当然就会遭到小剧团里人们的反对。剧团的人都十分清楚，陆羽是因为忍受不了智积的严酷惩罚才逃出寺院的，而今天老僧人追到剧团里，要把陆羽重新带回寺院，其后果是不堪设想的。所以，剧团里的同事们就站出来保护小陆羽。 智积禅师，仿佛直到此时，才悟出了一条道理，无论是以他多年来对陆羽抚养、怜爱之情，以释教精义点化之功，或是严厉惩戒，强令陆羽来学佛，再也无法使陆羽成为佛门弟子了。于是，智积老僧最后才无可奈何地说：“以我们人多此指出家僧众，今从尔所欲，可缉学工书。”引自陆羽《自传》从此，智积不再强令陆羽回龙盖寺，可以按照自己的志向兼学其他典籍和技艺，去寻求其人生的道路。 智积老僧的这个决定，虽然是无可奈何的，但又是明智的，这不仅最终保留了他同陆羽之间十余年的师徒之谊，慈幼之情，而且对陆羽的人生哲学思想亦产生了深远的影响，致使他一生同佛门结下了不解之缘。