The first stage is the life before becoming a monk, from 1263 to 1285. Ming Ben lost his mother when he was nine years old. As a teenager, he studied The Analects of Confucius and Mencius. Due to lack of interest in these important Confucian classics, he dropped out of school before the last volume. During the period of social unrest at the turn of Song and Yuan Dynasties, Ming Ben devoted himself to Buddhism very early. At the age of fifteen, I kept the five precepts and decided to become a monk. Since then, he has carefully studied Buddhist classics such as Fahua, Jue Yuan and King Kong, and enjoys meditation. He often goes to the mountains to meditate alone. Therefore, Ming Ben had a good Buddhist accomplishment before becoming a monk.

The second stage is to practice Zen with Gao Yuanmiao (1238- 1295), from 1286 to 1295. When Ming Ben was twenty-four years old, he encountered some problems when reading The Legend of Jingdezhen Lights. Introduced by a famous monk, he came to Tianmu Mountain in Hangzhou and asked the famous Lin Ji Zen master for advice at that time. Under the guidance of Master Yuan Miao, he carefully studied Buddhist classics and gained a lot. "After a while, I recited the" King Kong Prajna Sutra "and went to the place where he came. It suddenly dawned on me that both the internal and external classics reached their meaning." (Note 1) He officially became a monk with the original Miao in the second year and was punished in the third year. During the ten years of following Yuan Miao, Ming Ben took part in labor during the day, practiced meditation at night, strictly observed Buddhist precepts, and studied Zen hard, which won Yuan Miao's appreciation. Yuan Miao once said that among his many disciples, "Benweina (the designated book) is a new forest on the pole, and its daily merits are unpredictable." As a proud disciple of Yuanmiao, Mingben doesn't want to run a big temple, nor does he pretend to be a master of this school. Yuan Miao was asked to preside over Dajuezheng Temple before his death. This temple was built with donations from Huo Tingfa, a bureaucrat closely related to Yuanming Sect, and it is the main base of Yuanming Sect. Ming Ben did not take office as required, but recommended the first Zu Yong at that time. At the age of 60, Ming Ben once said, "When I first became a monk, I decided to be dirty and learn to become a monk ... I used to only long for retirement, but I was not worldly, so I was uneasy." (Note 3) It was Ming Ben's early ambition to pursue strict Buddhist practice of living without a fixed place and begging for food and clothing everywhere. He doesn't want to be the abbot of the big temple, not to improve his social status, but to feel uneasy about living without a job. In the decades after he left the Yuan Temple, he repeatedly declined the invitation of local officials to let him preside over the famous mountain temple, and traveled to the south of the Yangtze River for a long time to preach Zen and Christians among the people.

The third stage is the early travel life, from 1296 to 1304. After Yuan Miao's death, Ming Ben left Tianmu Mountain in the first year of Dade (1297) and traveled to Wanshan, Lufu and Jinling. Dade two years (1298), married in Lushan, Luzhou. Dade four years (1300), married in Yandang Mountain, Pingjiang. At this stage, Ming Ben mainly traveled to and from all parts of the south of the Yangtze River and lived in temples all over the country. Because he has been following Yuanmiao all the year round, he is famous in Jiangnan area, and many people ask him about Zen. He once told Zhao Mengfu "the purpose of preventing the renaturation of love".

The fourth stage is to host teachers' colleges, from 1305 to 1308. In the eighth year of Dade (1304), Ming Ben returned to Tianmu Mountain to guard the tower for Yuan Miao. From the winter of the ninth year of Dade (1305), he presided over the important temple of Yuanmingyuan-Teachers College. (Note 4) At this stage, Ming Ben not only became the most famous Lin Ji Zen master in the south of the Yangtze River, but also received the attention of the imperial court. In the first year of Dayong (1308), he was the Zen master of the "Fa Hui" given by Prince Renzong.

The fifth stage is the later missionary life, from 1309 to death. At this stage, Ming Ben has a wider range of activities. In his sophomore year (1309), he left Hangzhou for Yizhen, where he lived on a boat. The following year, he returned to Tianmu Mountain for one year at the request of monks. In his junior year (13 1 1), he took a boat to Wujiang, and Chen Zicong told him to abandon the boat and build a "Shunxin Temple" for him. Soon, Ming Ben crossed the river and went to Shaolin. Although Ming Ben was "buried in the north and lived in an earthen house in the corner of the city", the monks and nuns who heard his arrival were "scrambling to pay tribute, and all of them were called: ancient buddhas in the south of the Yangtze River." In the first year of the Qing Dynasty (13 12), he built an nunnery in Lushan, Luzhou, and soon went to the East China Sea. The following year, Huo Tingfa's son asked him to preside over the Academy, and he recommended the first Yongtai Zen master to succeed him. In the first year of Yanwu (13 14), Mingben once again presided over the Teachers College, but soon left Tianmu Mountain. In the year of Yan Wusi (13 17), Jiang Jun of Danyang built "Datong Temple" and invited him to live there. Yan five years (13 18), Ming Ben returned to Tianmu Mountain at the request of monks. In September of that year, Injong gave him the name "Buddha's kindness and round photos of Guanghui Zen Master", and ordered the Teachers' College to be renamed as "Authentic Zen Temple for Teachers", and ordered Zhao Mengfu to write an inscription. In the second year of Zhi Zhi (1322), Ming Ben was invited by Zheng Xuan Institute to preside over Jingshan Temple in Hangzhou. In October of that year, Emperor Yingzong decreed that incense should be reduced and gold should be given [Sangha pear]. Ming Ben lives in the grass all the year round, and his footprints are all over the south of the Yangtze River. Wherever he went, he was supported by monks and secular believers, thus establishing a number of bases for spreading Buddhism, which had a great influence in Jiangnan area. According to his own experience, Song Ben described the situation at that time: "I tasted Jiangnan, and when I arrived there, four people admired me, fragrant gold coins, worshipped me and learned that I had become a treasure house." (Note 6) Ming Ben not only has many Han believers, but also guides foreign monks to practice Zen. It is said that "Sanzang mage Shah Lu loves the dental room and enjoys traveling, but he also tries to learn from his teacher." (Note 7) Ming Ben not only maintained close relations with many Han literati, but also had contacts with many Mongolian bureaucrats. Huo Tingfa, Zhao Mengfu, Feng Zizhen, Zheng, Jing Yan, Alahan Tuohuan and others all asked Ming Ben about Zen. Ming Ben is famous for its lofty moral example and superb meditation, attracting monks from remote areas and neighboring countries. As the saying goes: "As far away as the North Court of the Western Regions, I met you late." (Note 8) Ming Ben once taught Zen to Japanese and Korean monks. Xuanjian, a shaman in Yunnan, once asked Mingben for advice. Later Xuanjian died on his way home. His disciple Pufu and others painted a picture of Ming Ben returning to the south and established meditation in Yunnan, honoring Ming Ben as the "ancestor of Nanzhao". Ming edition contributed to the spread of Zen in Yuan Dynasty to remote areas and neighboring countries. Ming Ben is not only good at Zen, but also good at poetry, and he has written a lot in his life. In order to explain his Zen thought and spread it widely, he wrote Night Talk in Mountain Room and Hanshan Poetry. In order to answer the questions of monks who pay attention to classics, he wrote "Cold Heart Debate or Ask"; In order to correct some Zen monks' wrong tendency of "not seeking spiritual principles, but seeking words and expressions", he wrote "Yi Jie with Bright Confidence"; Because the Mao 'an Monastery he established in various places was called "Phantom Residence", he told the correct ways and means of participating in Zen at the request of the monks who followed him, and wrote "Phantom Residence Family Training". The above five articles were edited and sorted out in person after the Ming version was published, and the title is "One China Five Leaves", which can be said to be the masterpiece of the Ming version. Ming was a famous monk in Yuan Dynasty, leaving a lot of poems. In addition to 100 Hanshan poems included in One Flower with Five Leaves, there are also 10 poems about boating, mountain living, water living and Hubei living, all of which are quite famous. Ming Dynasty wrote 108 pure land poems to explain its pure land thought. In addition, there are 100 Plum Blossom Poems by Feng Haisu (Zi Zhen), a monk in Zhongfeng. The rest are songs, farewell gifts and many poems. Ming-edition works, poems and French are included in Tzu Chi's Annals of Monks in Tianmu Mountain and Ming-edition Annals of Zen Master in Tianmu Mountain. In the second year of Yuan Dynasty (1334), Hui Zong wrote the Ming version of The Kingdom of Puyingshi, and thirty volumes of The Monks of Tianmu Mountain were also allowed to be compiled into the Tripitaka. In the first year of Yuan Dynasty (1335), the publication of Guanglu of Tianmu monks had a great influence: "After Guanglu was written into a book, although the monks disappeared, they were often as if they were alive."

He has made great achievements in literature, especially in writing poems. At that time, Feng Zizhen, a famous composer of Sanqu in Yuan Dynasty, was very famous and despised the original intention of Ming Dynasty. Ming Ben and calligrapher visit Feng. Feng wrote "Poems of Plum Blossoms with Hundred Rhymes". After reading the Ming edition, he immediately "finished" and wrote his own "Nine Words of Plum Blossom Songs". Feng Zizhen reads The Coat. Since then, the two have become close friends. Ming Ben is good at calligraphy, and there are many calligraphy relics in the courtyard. In the History of Painting and Calligraphy in Ming Dynasty, Chen Jiru said that "the willow leaves of books are a family, although they are not qualified". In Yan 52 (13 15), he published the book "the lotus sutra of wonderful method". Died at the age of 61. In addition, the Palace Museum has its four-year-old book "Seven-character Poetry Axis Qiao Song E Show". If inferred from this, the year of death should be over 80 years old. Many original works were brought back by Japanese monks studying abroad at that time, and now they are treasured in Japan. His deeds have also been included in Songjiang Zhi and Shi Lian Shi Qu.