Yongping Taoist temple,
Follow Kim. The snow-capped rocks are covered with pine trees, beautiful forests and springs, and thousands of pine trees are bright.
Hua Yan is profound, Xue Tingfu is rich. If the network spreads Yuan, it will spread to Japan. Fu Yu's Jing Zong Zongshu, handed down from the eighth generation, has no clear wisdom. From the great enlightenment, he learned that Fang freshman has no future. Zhan Ran, Yuan Xian is round and clear, and the snow is clear. Yingshan's wisdom is to break the dark light for the forest road, but to be quiet and peaceful.
Taoheng Daxin
Image lithography
It is the Boshan system that shines on the whole Xinglong ancient George. Min Xiu Fuyi
Ji Zhou Shen Tao
Yue Hui mused.
Mustard seed has lived in Gushan Temple in Fuzhou, Dinghui Temple in Jiao Shan and Xushan, while Shou Chang is the ignorant Changrun who opened Dongzong Cloud Gate. The seventh volume of Zuting Poetry Garden records: "Cao Shan is the heir of Dongshan. If we don't talk about Cao Dong now, those who talk about Cao Dong will be covered up by words, and there will be nothing else. The jungle may refer to Cao as Cao Xi, and the beggars don't know the origin of the world, so they are arrogant. " Cao Dongzong originated from a disciple of six ancestors, who preached that he hoped to move to Yaoshan, Yaoshan to Yunyan, and Yunyan to Haojia Zen Master. Live in Dongshan, Ruizhou, and preach Zen master in Dongshan. Living in Cao Shan, Fuzhou, he said that all the ministers of the Five Emperors thought this was the most important thing. Five people, middle, middle, middle, middle, middle, yes. The monarch is in the right position and the minister is in the wrong position. The positive position is the empty boundary, and the biased position is the color boundary.
Representative figures emerge one after another.
In the 13th year of Tang Dazhong (859), Liangyuan traveled to Dongshan and built Guangfu Temple on the land of Lei Heng, a citizen of the city, and used more than 3,000 mu of fertile land around the mountain as temple property.
At the end of the Tang Dynasty, Yang Xingmi donated money to expand Dongshan Temple. During the reign of Xianping in the Northern Song Dynasty, Guangfu Temple was renamed as "Gongde Temple", and Zhao Heng in Song Zhenzong dedicated a plaque to the temple. In the 5th year of Shaosheng (1098), Yifeng and Leisi Sanniang, a laity in Tong 'an, donated money to build a unique single-arch stone bridge-Qufeng Bridge on the cave water of Liang's "Immediate Meeting Canal" (now Dongshan Temple Qiangexi). At the beginning of the Yuan Dynasty, Hu, a native of Huxian County, invested in the expansion of this temple. At the end of Yuan Dynasty, the buildings in Dongshan Temple were destroyed by weapons, and the ancestral temple in Cao Dongzong was severely damaged. During the Wanli period of the Ming Dynasty, the temple foundation was measured into the public property edition. During the Chongzhen period, Juren Dai in the county got his property, so he advocated the restoration of Dongshan, and specially invited Jing Cong, a monk from Kuangshan, to Dongshan. Jingcong rebuilt the temple here to publicize the authenticity of Cao Dong. Monks from all directions came from afar, and the reason for the revival of Dongshan Tin Law was revived. Jing Cong is also called "the ancestor of Zhongxing" in Dongshan. Benji (840-90 1) 19 years old became a monk in Lingshishan, Fuzhou, and was ordained at the age of 25. Tang Xian Tongchu (860-874) participated in the study of Liangshan Liangjiamen. After this silence, I let it go like a fool. After being invited to practise Buddhism in Huangcaoshan, Ji tried his best to carry forward the Five Divisions and bring forth the new. The basic idea is to follow the principle of "treasure the mirror and rub the ground" and give full play to the idea of "what is true". In terms of practice methods, Everbright inherited the "three leaks" and "three ways" advocated by Good Price. The so-called "three leaks" refer to three wrong opinions, specifically, "at the sight of a leak, the machine will not leave its position and fall into the sea of poison"; "two feelings leak, wisdom often returns, and it is dry"; "Three words leak, the body is wonderful and lost, and the machine is stupid and out of reach." In view of these three misunderstandings, Haojia pointed out three means, namely "three ways" to treat them. The "three roads" are Bird Road, Xuanlu and Zhanshou. It is feasible to know without a trace, that is, the reader needs to know directly; Xuanlu people are like "midnight is bright, dawn is not exposed", is it clear? "Back to back", scholars should take this road. And those who raise their hands show that students have a clear understanding of things and have no stagnation in body and use, so they will raise their hands and go straight to the Prajna Gate. On the basis of the "three leaks" and "three ways" inherited by Everbright, this chapter advocates the "three falls" technique, that is, "one wears fur and the other wears horns", which is a kind of fall; "The two are constantly sensual", in order to degenerate; "Three don't eat" is a noble depravity. Investigating its root cause, Benji thinks that "falling out of class" means "knowing from the beginning"; "Follow the fall" is caused by "knowing what is without hindering the six dusts". Therefore, for meditators, it must be taken seriously, "only when you change your position." This requires us to understand that "we must have a way from sound" and "sound is not sound, color is not color", and everything is illusory. In this way, "you will get food that is pleasing to Zen" and will not fall into "noble depravity". During Ji's stay in Xicaoshan Temple, Wang Zhongchuan of Nanping invited Ji to move to Xihongzhou (now Nanchang) for many times, but Ji's ambition was to live in Shan Ye Everbright Zongmen. He repeatedly used the words "Destroy dead trees and lean on cold forests, and don't change his mind when spring comes", but Li people ignored the irrelevant questions, "solved" and thanked each other politely. After living in Xicaoshan for more than 30 years, Benji carried forward the methods of "what is true" and "five monarchs and five ministers" sung by Liang Jia, succeeded in three articles, and expounded the French sound, with a wide range and versatility. It is also the case that silence is based on Tao, and the monarch and the minister are in harmony and go against each other, which continues to carry forward the purpose of cave-opening. Therefore, there are many scholars on all sides, and "the teaching of Dongshan is the most prosperous." Cao Dongzong's style of "close family style, consistent words and deeds, improvising and following the crowd" gradually formed and improved. His Interpretation of Five Chapters of Dongshan became the standard of Cao Dong's jungle, thus forming Cao Dongzong. The world once commented: "A complete sense of Cao Dongzong is the scale of establishing a case in Dongshan, which was formally formed when Cao Shan arrived." It can be seen that Cao Dongzong was founded in this century on the basis of inheriting and carrying forward the master's thought of good price.
Although Benji was a pioneer in the dissemination of Cao Dongzong's patriarchal clan system, unfortunately, it was not recorded in detail after his Four Biographies of Fa Mai. There are two volumes handed down from generation to generation in Fuzhou Cao Shanben's Collection of Zen Master's Quotations. The disciples are Dongshan Daoyan, Jin Fengcong Zhi, Xia Hui and Shaozhou Huayan. And a branch of Cao Dong, thanks to the Kuangren in Shushan and Yunju Road, continues to this day.
Kuang Ren, Benji's younger brother, came to Shushan, Jinxi County after winning the law in Dongshan, built Baiyun Temple (later renamed Shushan Temple) to spread the Cao Dongzong style, and wrote Four Paintings and On Elder Huayan. There are many disciples under the throne, protecting the country and guarding the city, sparse mountains and Huang Bohui. Ming Zhaoan, a monk from Silla (present-day South Korea), and Qingfu, a mage from Baizhen and Dongzhen, also came to study under his door one after another, making Cao Dong's pulse spread to the Korean peninsula. Yunju Daoying (848-902), a disciple of Benji and Kuang Ren, made great contributions to the spread of Cao Dongzong's law. After he got a good price, he made great efforts to spread the word in Cao Dongzong. He first set up Sanfeng in Yifeng County, then moved to Ji 'an Luling, and at the request of Wang Zhongchuan in Nanping, he presided over Yunjushan in Yongxiu County as a Buddhist temple. He has been teaching here for more than 30 years, with more than 1500 heirs. The famous legal heirs are Yunju Daojian, Tongan Daopi and Gui Zonghuaiyun. Among them are Li Yan (870-936), a senior monk in Silla (present-day Korea), and Qingfu (869-948), a senior monk in North Korea (present-day Korea). After returning to China, he founded Xumishan School and Haidong Zen Jiusan. This branch of Cao Dongzong clan has been passed down from generation to generation, mainly from Tonganpi and Tonganzhi to Liangshan Yuanguan, to Tiantong for twelve years, to Yongping Daoyuan, a Japanese monk, and Cao Dongzong was introduced to Japan.
During the Five Dynasties and Ten Kingdoms period, the spread of Cao Dongzong was more prosperous than that of the Tang Dynasty. Dongshan Zuting has successively had abbot seats such as Good Price, Quandao, Daotuo and Huimin. Cao Shan has abbots such as Guanghui, Zhiju and Xiahui. Under the throne of Taoism, there are abbots such as Huaiyue, Daojian and Chang Zen Master. At this time, Cao Dongzong has spread to Lishui, Wuchang, Ezhou (now Hubei), Chengdu, Sichuan, Nanzheng, Qinyang, Dayuan, Shanxi and other places, which can be called all over the country.
During the reign of Song Xuanhe (1119-125), Cao Dongzong was the legal heir of Furong Road, with unique photos, the release of capital, the sacred south and small mountains and rivers spreading Cao Dongzong customs. Shi De was awarded the title of "Zhen Ji Zen Master" by Hui Zong and lived in Yuantong Temple. After he moved in, he tried to transform the jungle and repair Huansi Temple. Singing the theme of the five princes and ministers, it won the worship of the four parties. Later, Cao Dongzong Fa Shi Si Zhengjue (1091-kloc-0/157) took charge of the temples of Yuantong Temple and Jiangzhou Chengtian Temple, and died in the 27th year of Shaoxing (1 157). Huili Temple of Linjiang Army and Jingju Temple of Qingyuan Mountain in Song Dynasty. Most of them were occupied by the legal heirs of Cao Dongzong, and Cao Dongzong's clock board was hung. However, from the establishment of Cao Dongzong to the end of Yuan Dynasty and the beginning of Ming Dynasty, it once declined, and the inheritance of Cao Dong's law vein was not fine, and it almost disappeared. Fortunately, Cao Dongzong was revived during the Jiajing period of the Ming Dynasty (1522- 1566). At that time, two disciples, Chang Zhong and Chang Run, inherited Cao Dong's dharma vein in Songshan Shaolin Temple (now Henan). Chang Zhong returned to Jiangxi to preach dharma, while Chang Run followed the main temple of Shaolin Temple and sent several followers of dharma to Jiangxi to preach dharma. It can be said that Cao Dongzong's ZTE, Changzhong and Changrun have contributed greatly. Chang Zhong (15 14- 1588), a native of Jianchangfu (now Nancheng County), went south to Jiangxi after inheriting Buddhism from Shaolin Temple, and lived in Yishan Temple in Xincheng (now lichuan county) for more than 20 years. Chongren Classic (1548- 16 18), surnamed Pei, unknown. At the age of 2 1, he was a teacher from Yushan Temple in Xincheng, and lived in seclusion in Efeng Temple (now lichuan county) for 24 years. After that, please invite the abbot to Bao Fang Temple in Cheng Nan to promote Zen through agriculture and promote Cao Dongzong style. In the thirty-eighth year of Wanli in the Ming Dynasty (16 10), he was asked to move the pot to Shou Chang Temple in Xincheng, where he still practiced agricultural Zen. "He practiced Buddhism all his life and never left his hoe." He spent more than ten years leading the new temple and cultivating talents. His disciples are Boshan Yuanlai, Gushan Yuan Xian, Dongyuan Yuan Jing, Shou Chang Mi Yuan and Qingyuan Zhenyuan. Thus laying the foundation for Cao Dongzong Zhongxing.
Boshan Yuanlai (1575- 1630), the first Shou Chang Temple, was established in Boshan, Raozhou (belonging to Guangfeng County, Jiangxi Province) in the 30th year of the Ming Dynasty. Take Cao Dong as the imperial edict, and take the road of parallel Zen and Zen purity, so that the clan style is greatly enhanced and the law is passed down from generation to generation. "Disciple Yi Jin, the new moon is a swallow fight, the south meets the toes, and the wind is a thousand years." Famous disciples include Zongfengdu, Feng Dao, Yingshan Zhijian, etc. Their descendants were handed down from generation to generation until the end of the Qing Dynasty. Daodu (1599- 1660), the first disciple of Boshan Yuanlai, first preached Dharma in Guizong Temple in Lushan Mountain, and then returned to Guangdong Province. His legal successor is that the abbot returned to Guizong Temple in Lushan Mountain after studying Taoism, and then this legal heir has been circulated in Guangdong, Hong Kong and Macao for hundreds of years. The legal system of Cao Dongzong Hongdu Zhuyuan, which flourished in Jiangxi at the same time as the legal system of Shou Chang, was founded by Hongdu Zhuyuan (1550- 162 1), and its legal system was inherited from the past. /kloc-became a monk at the age of 0/7 and traveled around to study. Later, he got a seal under Changrun Block of Songshan Shaolin Temple. In the seventh year of Wanli in the Ming Dynasty (1579), Wanfo Hall, the master of Xishan in Beijing, was invited. In the 20th year of Wanli (1592), I was very sad to hear that Yunjushan, the ancestral temple in Cao Dongzong, is really like a Buddhist temple, which is "the most pitiful and purest place for rich people to graze". Please allow the imperial court to resolutely move to Xiyunju Mountain. After going up the mountain, Duan Hong closed for three years and knelt down to recite the Huayan Sutra. With the support of Empress Dowager Cixi and others, he presided over the Buddhist temple. In the thirty-third year of Wanli (1605), Duan Hong went to Beijing to ask for Tibetan scriptures and was allowed to return. In the thirty-seventh year of Wanli (1609), the altar was opened to preach the three precepts, and lawyers were invited to take care of the letter and teach Anzhipuni, and Hua Qian Samadhi lawyer Dong Xiang gave a banquet, and the four precepts came here with unprecedented pomp and sensation in Chu Jiang. Duan Hong presided over Yunjushan Law for more than 20 years, which made this ancestral Dojo reappear. There are dozens of disciples such as Chang Hui, Chang Jin, Chang Chao and Chang Kang. Later, it was divided into Yunjushan, Shanggao, Gaoan, Yuanzhou Yangshan, Le 'an and other places, which were passed down from generation to generation, forming a branch of flood control in Cao Dongzong, which has been passed down to this day.
While Shou Chang and the legal system were widely spread in Jiangxi, Fang Nianci, Zhou and another heir of Changrun also practiced in Jiangxi. Fang Nianci Zhou (? -1594) was also sealed under the Changrun block of Shaolin Temple. At the end of Qin Long (1567- 1572), Shinnyoji and Lushan Yuantong Temple entered Yunju Mountain. Zhan Ran Yuancheng (156 1- 1626), the successor of Xia Zuo, spread the law in Zhejiang and formed the Yunmen legal system in Cao Dongzong. 154 1620 became a monk in Qiantang at the age of 0/9. After getting the seal under Changrun Block, he set up a lecture platform in Lushan, and then moved to Yangtianping in Lushan to build Yunzhong Temple. In addition to spreading Buddhism, 65438+ ten thousand trees were planted. In his later years, the disciples of the successor method released their magic, their grip strength and the support of others.
The spread of Cao Dongzong in the Qing Dynasty can be described as the emergence of famous monks and great virtues. As the ancestral home of ZTE in Cao Dongzong, Shou Chang Temple was destroyed by fire in the tenth year of Shunzhi in Qing Dynasty (1653), and it was a great success in Jinling qixia temple (now Nanjing, Jiangsu). After hearing the news, he resolutely trudged back to Jiangxi and presided over the restoration of Shou Chang Temple in Xincheng until his death. His disciple Xing Pei continued to complete the restoration and revitalization of Shou Chang Temple. Another important site of ZTE in Cao Dong, Boshan Nengren Temple, has been presided over by many eminent monks and great virtues since the Qing Dynasty, which has been passed down from generation to generation, including Shi, Shi Juelang Daosheng, Shi Daopei, Shi (34), Shi Yicheng, Shi and Shi Yidao for more than a hundred years. Chongren Mingmin, 14 years old, became a monk at Cao Shan Temple in Yihuang. After inheriting Cao Dong's teachings, he first became the abbot of Cao Shan Temple for five years, and then became the master of Fuzhou Duofu Temple. Stone, Kangxi period (1662- 1722), the main method, Huashan Temple, extended to the seventh year of Qianlong (1729). Later, in the border week of the Cao Dongzong Seventh Shou Chang Legal System, the main law was Yihuang Shimen Temple. Minghai (1857- 19 12) inherited Cao Dong's legacy, and in the late Qing Dynasty and early Republic of China, it mainly adopted the yellow peach Huashan Temple.
In the early Qing Dynasty, the abbot of Jingju Temple in Qingyuan Mountain (now Ji 'an) in Luling was mostly the legal heir of Cao Dongzong. Xiaofeng Daran and Yao Di Dazhi (161-1671) have successively taught the Jingju Temple in Qingyuan Mountain, and both of them are elite figures who entered Buddhism from official positions. At the beginning of the Qing Dynasty, there were many monks who took off their robes and put on their robes, such as Feng Xiao Daran and Yao Di Da Zhi, which made Buddhism in Qingyuan Mountain and Wugong Mountain in Ji 'an once flourish.
During the period of the Republic of China, the focus of Cao Dong's dharma transmission shifted to Fuzhou. Stone presided over the restoration of Yihuang Shimen Temple 1925 law vein after it spread under Huashan Temple Minghai block. Make its scale reach tens of acres, live more than 20 monks, and become a big jungle to carry forward Cao Dong's teachings.
After the founding of New China, Shi Xuyun moved to Guoyun Giant Mountain on 1953, which is really like a Buddhist temple. During this period, Cao Dongzong's style was consolidated, and the legal heir was inherited, which continued the theory of "five kings and five ministers". Then it was passed on to Fujitsu as the 56th generation, and later it was inherited by Ruizhi and others. By the end of 1992, a case of Cao Dong had spread in Jiangxi and Hongchuan areas for a long time.
Stone, Kangxi period (1662- 1722), the main method, Huashan Temple, extended to the seventh year of Qianlong (1729). Later, in the border week of the Cao Dongzong Seventh Shou Chang Legal System, the main law was Yihuang Shimen Temple. Ming Hai (1857- 19 12), who inherited from Cao Dong, released Zhu Hui from Taohuashan Temple (Yihuang County) and later presided over the revitalization of Shimen Temple in Yihuang on 1925. Make its scale reach tens of acres, live more than 20 monks, and become a big jungle to carry forward Cao Dong's teachings.