Baozhi, born in 4 18, died in 5 14, a monk. The common surname is Zhu, a native of Dongyang Town, Jurong County, in Liang Dynasty (now Qixia District, Nanjing). At th
Baozhi, born in 4 18, died in 5 14, a monk. The common surname is Zhu, a native of Dongyang Town, Jurong County, in Liang Dynasty (now Qixia District, Nanjing). At the age of 7, he became a monk with Fa Jian, went to Nanjing Daolin Temple to practice devoutly, and kept the ancient Buddha's green light for more than 50 years, becoming a famous monk. At that time, Emperor Wudi of Qi practiced tyranny, and all living beings suffered. He was full of ambition to correct the disadvantages of the times, skillfully used wisdom, and applied causal philosophy to the world, so that Emperor Wu of Qi paid special attention to ceremony and "abandoned the sharp knife forever" for torture.
Basic introduction Chinese name: Baozhi Nationality: China Nationality: Han nationality Date of birth: 4 18 Date of death: 5 14? Birthplace: Introduction of Qixia District, Nanjing, monk, monk, monk, imprisonment, anecdote, Zen, writings, introduction of Baozhi [Southern Dynasties Liang] (4 18 ~ 5 14). The common surname is Zhu, a native of Dongyang Town, Jurong County, in Liang Dynasty (now Qixia District, Nanjing). In the Qi and Song Dynasties, there was a small miracle, and Liang Wudi's respect for things was particularly profound, and he was called Zhi Gong by the people. Bao Da (943 ~ 957) in the Southern Tang Dynasty was buried in the tortoise cave. There is an inscription in the stone letter: "Tian Jian was buried in the fourteenth year (5 15)." There is a quotation in the inscription: "Bao Gong often writes in big letters on the blackboard and uses silk curtains. Its words are small and complete. " Write an article explaining the training. Tian Jian died in 13th year (5 14). Tang Shuyi Wen Zhi Jianghuai Alien Record Deng Chuanlu Heather Yin Hongjing Biography Baozhi became a monk when he was a teenager, stopped at the Daolin Temple in the capital and studied Zen with a monk. By the early Song Dynasty (465-472), the behavior of the Zen master Bao Zhi had changed: he "lived forever, ate and drank all day, was several inches long, and often wandered the streets." Hold Zhang Xi in your hand, and hang scissors, mirrors, or one or two silks on the head of the staff. According to the record of Kaoshi Tanghui, Bao Zhi's mind is open-minded, and Buddhism is the purpose, which induces Liang Wudi to practice with a pure heart, convert to Buddhism, return to benevolence and be kind, help all living beings and make the people safe. Be honored as a "royal teacher". The Records of Baohua Mountain records that Baozhi is brave and resourceful. "Ge Jun's so-called right and wrong is not the fault of ancient ministers." Li Baizun, a great poet, is a "lonely traveler". In the first year of Tian Liang's imprisonment (502), Baozhi set up an nunnery near Huajia to gather monks to preach. In the Qing Dynasty, an iron box was found in the Great Hoonji Pagoda in Nanjing, which contained "Illustration of Baozhi". The altar is three steps higher, and Baozhi ranks first, which is more than 30 years earlier than the opening of the altar in Linde, Tang Gaozong. Later, in order to commemorate Baozhi, Huashan was changed to Baohua Mountain. Tian Jian died in 13th year (5 14), was buried in Dulong House, Zijinshan, Nanjing, and moved to Linggu Temple in Ming Dynasty. Song Taizong was named "Bao Gong" and was awarded the title of "Daolin Zhenjue". At the age of seven, Baozhi, a Buddhist monk, followed the monk to find a home and was good at meditation. Farang, the master of Jiaxiang Ji Zang, is a master of the three schools. He studied Zen under Baozhi, a Buddhist monk. In Liu Songtai's early years, Jackson Baozhi suddenly acted strangely, lived without a fixed place and ate irregularly. He often wears long hair, goes barefoot, holds everything in his hand, hangs scissors, brushes, mirrors and other things, and parades in the streets. During the Qi Jianyuan period, the Zen master Bao Zhi was even more miraculous. He hasn't eaten for days, and he doesn't feel hungry. He often said things that others didn't understand, but afterwards he found that everything he said was fulfilled, so officials and people in Jiangdong area respected him very much. However, Emperor Wu of Qi thought that the bad words of Zen master Baozhi were misleading the people, so he put him in prison. Amazingly, people still see him wandering in the street and visiting the prison, but they see that he is really in the prison. One day, the Zen master Bao Zhi said to the jailer, "Someone is holding rice in a golden bowl outside the door. Go and get it quickly!" " The jailer hesitated to look outside the prison. It was indeed Prince Wen Hui who delivered the meal to Master Bao Zhi. This story reached the ears of Emperor Wu of Qi, who welcomed the Zen master Baozhi into the palace and lived in the backyard, but was still forbidden to go in and out freely. After Qi's death, he ascended the throne and immediately wrote: "A great scholar is a treasure and swims very quietly. Fire and water can't be angry, snakes and tigers can't be feared. If you talk about Buddhism, you will be heard; If you talk about hidden ethics, you will avoid immortality. Can you doubt the common law and emptiness? From today, I am allowed to publicize at home and abroad. " Bao Zhi, a monk with completely different positions between the two Emperor Wudi, was carefree from then on. The deeds between him and Liang Wudi left many well-known legends. "Dancing with wide sleeves is like a bird from the east" is the description of wide sleeves by Christina, a Buddhist vestment. It is said that the sewing of wide sleeves is the masterpiece of Master Bao Zhi. Liang Wudi believes in Buddhism, but his wife Xi is jealous and doesn't believe in Buddhism. One day, Xi's family prepared a lot of meat buns and invited Master Baozhi and his disciples to confess, thinking, "Monks who eat meat buns are breaking the rules; If you refuse to eat, it is against the purpose. " Trying to trap monks in a dilemma. Master Bao Zhi knew Xi was up to something. Before he left, he asked the monks to sew Christina's wide sleeve cuffs, which contained steamed bread. When he confessed to the palace, he put the steamed stuffed bun in the empty sleeve with one hand and took out the steamed bread with the other, which finally made Xi's trick impossible. Liang Wudi once saw the suffering of all beings in hell through the divine power of Zen Master Zhigong, and Bao Zhigong told him that the bell could temporarily save all beings in hell from suffering. Emperor Wu then sent a letter to Tianxia Temple, and when the bell rang, he wanted to solve its sound. At the beginning of Liang Wudi's accession to the throne, he ruled the state affairs with severe punishments, and Bao Zhigong, through his magical powers, let Liang Wudi see with his own eyes the terrible sufferings of the former king underground, and finally abolished the punishment of the taper knife. This is nothing more than using religious power to influence the king and make him kind, so as to carry forward the purpose of Buddhist compassion. He was imprisoned in Qi Jianyuan (479-483), but he didn't eat or get hungry for several days. If it is difficult to understand at first, it will be effective later. When writing poetry, you can say it like a prophecy. Being a local scholar in Beijing is all about * *. "It is impossible for ordinary people to understand these miracles of Master Bao Zhi. Xiao Ze, the emperor of Qi, thought he was misleading people, so he was put in a health prison. However, the next morning, people saw Bao Gong in the city again. When a company visited the prison, Bao Gong was still inspected as before. Nevertheless, the prince of Qi and the prince of Jingling were very respectful and tried to send food to prison to pay for it. Because Bao Gong's magical power remained unchanged, Jiankang ordered Lu Wenxian to report to Qi Wudi, who heard that Bao Gong was extended into the back hall, but he was still not allowed to enter and leave, and Bao Gong's entry and exit remained unchanged. After Liang Wudi ascended the throne (502), Bao Gong's detention was released. Volume 27 of Jingde Lu says: Liang Wudi acceded to the throne and wrote: "Zhi Gong traces dirt, wandering silently, fire and water can't be scorched, snakes and tigers can't be feared. If you talk about Buddhism, you will hear that Tan Qi's seclusion will take you to the height of immortals. Should it be bound by ordinary people? How despicable! As for this! There is no need to reinstate the ban from now on. Baozhi, a Buddhist monk, "has been famous for more than 40 years, and one scholar can't be called." In the winter of the 13th year of Tian Liang's state supervision (5 14), Bao Gong secretly told his disciples that the Bodhisattva was leaving. "Less than ten days, no illness, soft body fragrance." After Bao Gong died, Liang Wudi buried him in Dulonggang, Zhongshan, and built a beautiful house next to his grave. He set up an epitaph for him, and Wang Jun set up a monument for him in front of the temple. Bao Gong had many legendary deeds in his life. First of all, when he was detained, he was busy in many places, either in the market or on Jingyang Mountain. Once, the monk sent someone to deliver clothes, asked him at Longguang and Jianbin Erdao Temple, said, "I went to Dan last night", and then went to the Li family to find him. Bo said, "I walked here yesterday, but I didn't sleep." It can be seen that Bao Gong lived in three places at the same time that night. Secondly, many of Bao Gong's remarks are reversible. For example, when he was in Jigong's kitchen, "Suddenly one day, he put on three cloth hats. I don't know what he got. Zhang Yu, Prince of Wang Wenhui of Russia, succeeded to the throne one after another. " Another example is Qi Weiwei's Hu Xie disease. He sent someone to consult Bao Gong. He said, "Ming Qu." The next day, Bao Gong didn't visit Hu Xie, and Hu Xie did die the next day. Only then did people realize that "those who bend over in public will die tomorrow". Moreover, Bao Gong once lent his divine power to Qi Wudi, letting him see that Gao Di suffered from the knife cone in hell, so that Qi Wudi abolished the punishment of the knife cone, which also belongs to this example. There are many such things, so I won't list them here. In addition, Bao Gong also revealed some information to Liang Wudi, but most of them were argot. There is quite a record in Volume 27 of "The Record of Pure Virtue", which is recorded as follows. One day, the emperor asked the teacher, "how can I cure my disciples' troubles?" "? " The teacher said, "Twelve." People who know it think that the twelve karma drugs are also very confusing. He asked the purpose of the twelfth, and the teacher said, "The purpose is to engrave the words in the season." Yes, I thought the book was at twelve o'clock. He asked again, "When will the disciple meditate?" The teacher said, "Happiness is forbidden." People who know think that those who enforce the ban will stop; When you are calm, you stop listening. Teaching in argot is Bao Gong's characteristic, but his argot contains the truth of life liberation. Legend has it that a woman surnamed Zhu, when she heard the baby crying, took him down from the tree and raised him, so the scripture described his appearance and said, "His face is like a mirror, and his hands and feet are all bird claws. "In addition, the life story of volunteers is also full of legends. For example, Zhang Sengyou, who was famous for Danqing in the Southern Dynasties, was invited by Liang Wudi to paint a portrait of Baozhi, a Buddhist monk. On a whim, Baozhi gently pushed out another door with her finger, revealing twelve Guanyin statues, which were wonderful and beautiful, kind or sad. So that the monk cave, known as the first Buddhist painter, can't write. The world not only calls Bao a Zen master, but also respects him as Bao Zhigong, Bao Zhigong or Bao Zhida because of his miraculous and compassionate behavior. Bao Gong's Zen thoughts are embodied in his poems left to later generations. The twenty-ninth volume of Jingde Lu contains Bao Gong's Mahayana, Ode to Twelve o'clock and Ode to Fourteen Subjects, among which Zen is one. First, break separation phenomenon and show equality. In Bao Gong's ode, a large part of the content aims to break the law of separation and see equality. This goal was originally the fundamental starting point of Buddhism, and it was also strongly emphasized and advocated by Zen in later generations. Second, break the language and see the reality of various laws. Zen's criticism of written language is very thorough. Later, the Zen master even advertised the teaching of "no written language". In fact, written language is a convenient ladder for people to understand, but people who go upstairs must not see the ladder, let alone hold it after going upstairs. In this respect, the "raft metaphor" in the Diamond Sutra is really appropriate. Bao Gong emphasized inner enlightenment, which is consistent with the explanation of Shamanism. This is of great benefit to put an end to the prejudice of Buddhist and Zen scholars who value righteousness over understanding. Third, the call for Buddha's nature. As early as master Daosheng's time, he made an incisive exposition on Buddha's nature and put forward an epoch-making theory of Buddha's nature. Although the later Liu and Song Dynasties also tried their best to foster the theory of public health, and enlightenment of becoming a Buddha was still prevalent in Jiangzuo, it can be seen from the fact that public health was rejected and Song Taizu, a Samoan monk, had an epiphany, that the power of Buddhism laggards was still great. Fourth, the mind is the Buddha. The theory that "the heart is the Buddha" is generally attributed to Mazu Yi Dao in academic circles, and its main basis is the record of the seventh volume of the Book of Pure Virtue, The Biography of Dameifa. Today, I copied this passage as follows: I heard that da ji () lived in a mountain and sent a monk to ask Yun: "The monk met Master Ma in this mountain. What did he live in?" "Shi Yun:" Ma Shi told me that' the heart is Buddha', so I went to ward off evil spirits. The monk said, "Master Ma recently paid a farewell visit to Buddhism." Shi Yun: "What's the difference?" Monk Yun: "Recently, he said,' It's neither the heart nor the Buddha'." Shi Yun: "The era of secrecy and obfuscation is over. If you are not a Buddha, I only care about being a Buddha. " The monk returned, like Mazu, and Zu Yun said, "People! Plums are ripe. " In fact, Mazu's enlightenment scholars are mainly "there is no Buddha outside the heart, and there is no heart outside the Buddha." As for the theory that "the heart is the Buddha", it should also be a monk named Baozhi. Fifth, it is useless to propose asceticism. Bao Gong said in the ninth chapter of Mahayana: "A monk practices asceticism and hopes to achieve merit behind him; Hope is the difference between saints. How did you get the avenue? For example, crossing the river in a dream ... boatmen and Bidu people are ignorant. " In fact, being tortured by the monk's body can sharpen the will of the walker, but this is not the way to develop inner wisdom after all, so Bao Gong does not advocate this practice. On the other hand, Bao Gong does not advocate being tired of pain and seeking happiness. He believes: "Seeing the inside is always evil, and Buddhism and Taoism are all wrong. By these two Papman, that is, tired of taking pains. Life and death are empty, where is buddha magic? " ("Ode to Mahayana" No.6) It's undoubtedly a contract in Zen not to suffer from its shape, nor to bother seeking happiness and fate, but to see its nature. Sixth, Tao is not false, but known. "Tao is not false, but not dirty", which was the opening statement of Zen master later. Bao Gong's Fourteen Odes to Bodhi's Worries said: "Worries are empty, and Tao is more eager to find Tao", and "Buddha's nature is naive and natural, and it is built without desire". This is obviously earlier than the later Zen master's view that "Tao is not false". Treasure is recognized as "Buddha's nature is naive and natural", so "there is no way to get it, and there is nothing left" ("Fourteen Odes to the Buddha"). It is true that this idea of Zen is based on the view that Buddhism is universal and realized as a Buddha. Only its Buddha nature is all there, so why practice? Therefore, if the reader knows its solution, he can know its nature and see its truth. Because of Bao Gong's advocacy, later Zen masters strongly advocated self-knowledge and enlightenment, making this idea the spirit of the times of Zen in Tang and Song Dynasties. Seven, the concept of keeping precepts. Discipline is naturally very important for maintaining the purity of the monk community and preventing monks from violating the religious system. However, in the face of strict precepts, if we are only bound by behavior and can't understand the connotation of keeping precepts from the heart, we often can't really achieve the goal of liberation. In this regard, Bao recognized: "Lawyers use laws to restrain themselves, and self-restraint can also restrain themselves. It's quiet outside, but it's like waves in my heart. How can you fall in love without driving a life-and-death boat? "If you don't keep the precepts, if you can't keep the precepts in your heart, external behavioral constraints are often easy to make people worry. In this regard, Bao recognized it as: "If you want to destroy the six hospitals, you must take advantage of the narrow and inferior. Don't eat wine and meat, Jaken watched him drink. This concept of "Bao Gong" had a great influence on the six ancestors and the Zen Buddhism of later generations. The sixth ancestor thought, "There is no need to keep the precepts when there is nothing at peace. Why do you practice Zen when you are straight? " [16] is the inheritance and development of Bao Gong's thought. Eight, views on meditation. The purpose of meditation is nothing more than asking for trouble but having doubts. Therefore, Bao Gong said in "Fourteen Fu": "Everything is nothing but Buddha, so why bother to meditate?" Delusion is empty, so there is no need to cut off climbing. There is another cloud: "It is said that law enforcement meditation is like a silkworm spinning its own silk" ("Ode to fourteen topics of good and evil"), and there is another cloud: "The three poisons have been freed, so why bother to meditate? "(Ode to Life and Death in Fourteen Subjects) It can be seen that Bao realized that the key point of meditation is to get rid of the dust in the minds of scholars, not the form of meditation. If you sit outside and don't know your heart, it will naturally become an obstacle. The influence of this thought on the six ancestors and later Zen masters is very direct. In the Tanjing, the six ancestors explained meditation in this way: "When going out, say Zen, and when there is no chaos, you will decide." "He added," I can't afford to sit outside all realms, but I can't see that nature is not chaotic. [17] This formulation is obviously based on Bao Gong's Fourteen Fu. It is useless to completely break the external meditation form of later generations and forget the fundamental event of internal enlightenment. Nine, put forward the idea of "on the road" meditation. The meditation thought of "striking Tao" was put forward by Bao Gong in Fourteen Poems. He believes that "the dharma body is comfortable and striking is nothing more than enlightenment" ("Good and evil are not two"). If you are in this realm, people will "always feel that the environment is not good, and they are all Dojo" ("Color is Empty"). Bao Gong's sight had a great influence on the stone movement of Qingyuan Zen in later generations. At the end of Avatar Deed, he clearly pointed out: "If you are surprised, you will know what to do." "[18] Naturally, we should completely attribute the source of the relocation theory to Bao Gong. After recording the death of Master Baozhi, Liang Wudi built a Buddhist temple for him and set up a tower in Zhongshan to commemorate him. Baozhi, a Buddhist monk, left many hymns, which were included in the Legend of Jingdezhen Lantern, volume 29, namely, ten poems.