Dao Ji monk, commonly known as "Ji Gong" or "Ji Dian", was a legendary "God Monk" in the Buddhist history of China in the Southern Song Dynasty.

As for Daoji, neither the official history nor the biography of monks are recorded, but the biography of Jigong, which appeared on the theme of the novel, has been widely circulated in history. Therefore, there have been different opinions on whether there is "Dao Ji" in history. For example, the author of "Notes on China" said: "In fact, there was no one in the early years of the Southern Song Dynasty, but it was misinformed because of the explanation of Baozhi in the Six Dynasties." Some novelists believe that the Biography of Jigong is an artistic image which is a mixture of Shi Baozhi in the Southern Dynasties, Ye Shouyi, a bookworm in the Song Dynasty, and Jingci Temple, who slandered monks (see the preface of Biography of Jigong by Huang Tianji and Biography of Jigong by Huacheng Publishing House, version 1983). This view also holds that no one has helped the public in history. However, there are also many people in the academic and Buddhist circles who believe that although there are many legendary elements in the Biography of Jigong, there is indeed a Daoji in history, and the specific date of birth and death of Jigong is also verified from relevant materials.

Whether there was a man named Jigong in history, according to relevant data, there was a monk named Daoji in the Song Dynasty, for five reasons:

First, according to "Wulin Fanshi" recorded in "Sikuquanshu" in Qianlong period of Qing Dynasty:

Song Daoji, the son of Li in Taizhou, went to take an examination at the age of 18. Because of his seclusion, he lived in a blind hall and spent money on accommodation during the period.

Seek graduation and then become a shaman. (China Buddhist Temple Records edited by Du Fu, Volume VIII, Wulin Brahma Records, Volume IX. Taiwan Province Province, China

Clear text publishing house 1980 edition)

Second, Jingci Temple, also known as wisdom:

Ji Yin, Tiantai Li Maochun, the Queen Mother dreamed of swallowing the sun and was born. Eighteen years old, Lingyin Blind Road Hall is far away. (same

The annals of Jingci Temple (Volume III)

Third, Lingyin Temple Records has similar records:

Ji Dian Zen master, whose name is Ji, is the son of Li in Taizhou. He is new to the blind and knows extraordinary things, but he drinks and eats meat.

Feng Kuang (ditto, A Record of Lingyin Temple, Volume 3)

Fourth, the Tiantai Mountain Local Records also said:

Ji Dian Zen master, Tiantai person, Father Li Mao Chun. ..... Mother Wang dreamed of swallowing Miss Sunshine, when she was just 18 years old.

Go to Lingyin Temple and become a monk. (ditto, Tiantai Mountain Local Records, Volume 5)

Fifth, according to the Song Dynasty's Collected Works of Buddhist Monks in Northern Qing Dynasty, The Legacy of the Old Lake:

Li Wenhe, his distant grandson, lives on the rooftop by the sea and is influenced by the Lingyin monk, who is crazy and confused, but honest and clean. ..... Babari

At that time, people called it "Huyin" and "Fiona Fang Sou". In the second year of Jiading (1209), he died on May 14th.

Yu jingci.

The first four of these five materials are from temple records, and the latter is from inscriptions. Although the specific statement is slightly different, it is obvious that there was a Zen master named Daoji in the Song Dynasty. In the absence of sufficient evidence to prove that these materials are false or incorrect, instead of speculating that "there was no human being in the early Song Dynasty", it is better to respect and believe historical materials.

If there is a good luck in history, when is his exact date of birth and death?

There are different records about the birth and death year of Jigong in various materials. According to the Biography of Buddhist Monks in Ji Dian, Ji Gong was born in Shaoxi, Song Guangzong in the third year (1 192), and lived for 60 years, that is, he died in the 11th year of Chunyou, Song Lizong (125 1). However, according to the famous historian Chen Yuan's Chronicle of Stone Suspicion, Jigong was born in Shaoxing in the eighteenth year (1 148) and died in Jiading in the second year (1209), with a life span of sixty-two. Based on relevant historical data, the author thinks it is affirmative after inspection for the following reasons:

1. According to the records of the Wulin Fanzhi, the main road in Song Xiaozong was six years (1 170), and the blind Zen master in Tangyuan lived in Lingyin Temple, and moved to another place in Xichun for three years (1 176). If Dougie was born in 1 192, then Dougie was not born when the blind hall moved far away, so there is no way to "bury the blind hall far away";

2. Records of Jingci Temple said that Zen master Dehui "Jiatai (the first year of Jiatai 120 1) lived in Jingci Temple for four years". If Dao Ji was born in 1 192, then Dao Ji was only nine years old, and it was difficult to make a blind church and impress the Zen master, so Dao Ji went to Jingci Temple to vote for Zen master Dehui.

3. Chen Yuan's statement that Dao Ji died at 1209 coincides with the statement in Song Dynasty's Collected Works of Zen Master in Northern Qing Dynasty, Fiona Fang Hidden Lake that Dao Ji Jiading died at Kyocera on May 14th in the second year (1209).

4. The Chronicle of Jingci Temple also contains the calligraphy of May 16th in the second year of Jiading, Dao Ji (1209).

It can be seen that the statement that Dao Ji was born in Shaoxing, Song Gaozong in 18 (148) and died in Jiading, Song Ningzong in 2 years (1209) is more in line with (or close to) the historical reality.

Although there is such a person in history, even the information recorded in several temple records is only a few words about Dao Ji's life activities. It is really difficult to make a comprehensive and systematic introduction to Dao Ji's religious activities and Buddhist thoughts. Fortunately, the quotations of Buddhist monks who were fishing in Qiantang, Qin Long in the Ming Dynasty, The Biography of Drunken Bodhi compiled by the owner of the summer flower collection in the Ming and Qing Dynasties (also known as the Biography of Buddhist Monks in Jidian) and The Biography of Jigong written in the middle of the Qing Dynasty provided people with very rich information about Jigong and his thoughts, although these materials are all related. It is still very helpful, especially the biography of Zen master, which is considered by many former sages to be close to historical reality. Therefore, it is also good to use it to spy on that person and his thoughts. The materials on which this article is based are not only the records of Lingyin, Jingci and other temple records, but also the biographies mentioned above, which must be explained first.

2. Dao Ji's Zen thought

1. Zen is not sitting in the heart.

According to the Biography of Buddhist Monks in Jidian, Daoji suffered from meditation and complained to his master, the blind monk, who once said:

Meditation is a clear mind. At this time, the more clear the mind is in the vast desert; Static work is expected to see sex. In those days, I was dizzy.

The heavier it is, the harder it is to see sex. Don't sleep when you sleep, you will get a hunch. I can't stand it at once. I'm exhausted.

Come late, the knee bones can't be stretched out, and the eyelids can't be opened at night; Without prejudice,

With a wooden cangue around his neck; It is difficult to turn over, and the body can't sit still; My face was swollen when I fell, but I was busy when I picked it up.

Foot disease; Suffering has been difficult, adding a few bamboo pieces to the temple; Finn Honda, the teacher saved my life.

From this point of view, meditation is really as miserable as a prison. Not only useless to people, but also fatal. From the perspective of traditional Buddhism, this statement may be a bit unorthodox-because one of the basic viewpoints of traditional Buddhism is to regard meditation as one of the most basic methods of learning Buddhism and practicing; However, if Dao Ji's description of meditation is related to Huineng's discussion of meditation in the Tanjing, there are quite similarities between them. For example, as recorded in the Tanjing, Huineng listened to the sincere saying that magic Zen mainly teaches people to stay calm and sit still for a long time. He said, "Keeping calm is not Zen, but illness; What are the benefits of sitting in solitary confinement for a long time! " He also said: "Born to sit without lying down, and died without sitting; A rotten bone, what is homework? " Although the concrete expressions of these two paragraphs are different, they all contain an ideological premise, that is, "Zen is not sitting and lying" and "Tao is realized by the heart" In the words of Daoji, it is "meditation is a clear mind" and "quiet work can see nature".

In Biography of Buddhist Monks in Jidian, Dao Ji repeatedly said that there is no direct relationship between learning Buddhism and practicing. For example, he lambasted monks who pretended to meditate seriously, just like clay sculptures and wood carvings, what's the use! It is believed that ordinary people are often confined to form and sit still, and most of the results are repairing skin instead of repairing bone; People in Li Gen, as long as there is a Buddha in their hearts, all their behaviors and actions will not hinder their true practice. He once defended his drinking and eating meat, saying, "Others fill their mouths without filling their hearts, and I fill my hearts without filling my mouth." Although this language is somewhat self-deprecating, its emphasis on "cultivating the mind" can be seen here.

Dao Ji inherited Huineng's thought that the heart is Buddha, and paid attention to the understanding of nature. He himself made it clear in an ode before his death that he regarded his thoughts as "a drop of Cao Xi"! It can be seen that Huineng Nanzong Zen is indeed an important source of Dao Ji Thought.

2. Sex is naive and fatalistic.

It doesn't mean that Dao Ji's Zen thought belongs to Huineng's founder Zen. In fact, Ji's Zen thought is closer to the "light-dividing Zen" after Sui and Tang Dynasties than to the founder Zen in the early Zen period.

The biggest feature of Dao Ji, in a word, lies in "jumping"! There is a saying in the Biography of Buddhist Monks in Gideon: "This Gideon actually recognizes a word as true color." This sentence can be regarded as the crowning touch to describe Daoji. Guy Dao Ji's "upheaval" is not madness and stupidity, but a "upheaval" that reflects the true face. In Doggi's view, most of the secrets of human beings are submerged by various ethical rules and artificial carving. So most people usually show a false appearance far from their true colors. Only by violating the "top" of feelings and customs can we reveal the natural secrets and true colors of some people. It's like a three-year-old child. Although naive, what he said and did was complete. Apes, like animals, have no rules, but every move is natural. Here, let's take a look at a record in the Biography of Eminent Monks:

A monk said to Daoji, "Are you serious, monk, singing folk songs in Shilipu?"

Ji Dian said: "The sound of water and birds has wonderful sounds, let alone folk songs!"

A monk said, "You are a Buddhist disciple. Are you serious? "

Ji Dian said: "The son is full of dense, and the dog has Buddha nature. If you don't play with him, why don't you fool around with these cassock animals? "

What? "

In a few words, tell the whole story, that is, the nature of nature, which is the essence of Buddha. We must never give up this nature and its true colors and ask for something else. Based on this idea, Dao Ji adopted a purely natural and spontaneous attitude in his practice methods. Listen to one of his Sanqu, which reads:

See through the cold and the world. Wandering in the light, carefree. Clear and white, give full play to your talents. ..... Don't burn incense on the first day, and don't worship on the fifteenth day. He watered the front hall and the back wall was broken. ..... What's the harm of being a useless person?

There is a poem in the biography of Jigong:

Intentional truth-seeking is really far away, and there are still many infatuations.

Tourists have a flat chest, and the bright moon and green hills are reflected in the waves.

This natural and unpretentious ideological style is easily reminiscent of the practice style in the late Zen. Since the "Five Ancestors Divide Lights", the biggest feature of Zen's practice style is that on the basis of "normal mind is the Tao", it advocates pure nature, unlicensed, open-minded and willful. The particularity of economic practice theory lies in that it takes "subversion" as the intermediary, "subversion" comes from nature and "subversion" shows its true colors. Although their forms of expression are slightly different, they are not different in essence. Therefore, from the theoretical and practical style, Dao Ji's thought belongs to the late Zen. This statement, people can also find a lot of evidence in the biography of Buddhist monks in Jidian.

For example, Daoji's enlightenment, like the enlightenment of many Zen masters in the later period, was assisted by machine front and heavy drinking. When Dao Ji asked the Zen master of the Blind Hall to teach him "a word and a half" so as to realize enlightenment at an early date, the Zen master of the Blind Hall told him to approach, picked up the Zen board and punched it, shouting, "I haven't woken up since I came here, so I turned to the old monk to find my way, and you have no memory." It was this loud drink that caused Doggi to wake up, unconsciously spill his roots, take off his meal, and become superb. This move is completely the style of late Zen. Therefore, there is no doubt that Dao Ji's Zen thought belongs to the late Zen.

3. Mix customs and focus on saving the world

Another important feature of Dao Ji's Zen thought is that he didn't pay attention to seclusion and seclusion like traditional Buddhism (even traditional Zen Buddhism), but he was born after China's entry into WTO, and advocated mixing vulgarity with lightness to be an original naive Buddha in the world of mortals.

Unlike other eminent monks and great virtues, Dao Ji's influence in history was not passed down from generation to generation by founding schools or annotating Confucian classics, but was famous for his drinking and helping others in secular society. According to the Biography of Jigong, the then emperor Zeng Qin gave him 16 characters, saying, "Let's drink to the people by advocating goodness; Purdue is a group of fans who educate all beings. " This comment is a vivid portrayal of Dao Ji and his ideological characteristics.

The most famous influence of Kao Ji on ordinary people is "handling unjust cases" and saving people from danger, and she is often slightly drunk when helping the poor. This is quite different from the warning of "don't take part in the secular world" and "don't drink meat" in traditional Buddhism, but it is in line with the style of Zen Buddhism in Song and Yuan Dynasties, which advocated mixing the vulgar and belittling the vulgar, and prevailed "the dust on the surface is not stained, and the truth is flourishing in the street".

Every time Ji Dian acts, he always drinks yellow soup first, gets drunk, and then helps people in need while drunk. In Biography of Buddhist Monks in Jidian, Jidian said many times that "good wine is better than manna bodhi", and changed the Confucian concept of "never tired of fine food, never tired of fine food" to "never tired of drinking more, never tired of eating more", which is why he often said, "Unless you give the poor monk a pot, he will be returned to his true colors, or he will be drunk, which is the opposite. In other words, when people are drunk, they may be more able to reveal their true nature and true face than when they are awake, so they can better reflect the true nature of Buddhism and show the magical power of Buddhism; The modern Indian mage put it another way. He said: "People who drink and eat meat are hiding the virtue of their saints and want fools to see that he is crazy and illegal, so he doesn't believe it very much, otherwise he can't live in the world. "If these two statements are combined, then Gideon drinks and eats meat not because he is greedy, but because he has a different purpose, that is, to confuse vulgarity with light, and to join the WTO is to help others.

Throughout the Biography of Buddhist Monks in Jidian, there is a lot of space in the book to describe Jidian's drinking, eating meat and even wandering in Huajie Liuxiang, but it does not give people the impression that Jidian is addicted to prostitution. On the contrary, it makes people feel that he has a Vimalakīrti laity demeanor of "going astray and understanding Buddhism and Taoism". The two poems in the book say that "it's okay to make one's heart shine" and "it's hard to get rid of butterflies after several times, and the Zen mind is as firm as iron", which can quite reflect the lofty way of drinking and eating meat without preventing Bodhi from getting rid of mud. Of course, the ultimate foundation of this kind of Daoism still lies in the iron-solid "Zen mind" mentioned in China's poems, or a popular saying in the society, "Wine and meat penetrate the intestines, and the Buddha is in the heart", because there is a Buddha in the heart, and natural words and deeds are in line with Buddhism.

Life is like a dream, and all three realms are empty.

Dao Ji's Zen thought, in addition to the above, is also deeply influenced by Huineng Nanzong's thoughts of "that is, the mind is Buddha" and "the mind is clear and the nature is clear", which has a strong late Zen color, extraordinary and refined, and is light and refined. In addition, it also has an important feature, that is, the thought of Prajna is empty throughout.

In The Biography of a Monk, the idea that life is like a dream and the three realms are empty is everywhere. Please look at a song sung by Ji Dian in Su Causeway, West Lake:

The world is busy and in a dream.

I also dream of being a cold soil and a banker.

I also dreamed of Fu and Fan Danqiong.

I also dream of excellent articles and business management.

I also dream of going on stage and running Rong Yuan.

Compassion, poor life and death.

Look carefully from the beginning, it's all in a dream.

There is also a Sanqu preaching that everything is empty:

From south to north, from west to east, floating life is always empty.

The sky is empty, the earth is empty, and life is in it.

The sky is empty and the moon is empty. What's the use of coming and going

The field is empty, the soil is empty, and how many masters have been changed.

Gold is empty, silver is empty, and it will never be in your hand after death.

The wife is empty, the son is empty, and we don't meet on the way to the grave.

Officials are empty, posts are empty, and the number of crimes is endless.

Walking west and east at dusk, life is just a flower-picking bee.

After picking flowers into honey, it is difficult at last.

After listening to all the drums at night, I don't feel five minutes more when I turn over.

Think carefully from the beginning, this is a dream of Conan.

In addition, poems and aphorisms such as "Life is always like a guest in the world, why is my hometown always at home" and "Glory always dreams in the third night, wealth is still frost in September" are more common in biographies of monks. In fact, when Ji Dian didn't become a monk, the phrase "continuation"-"Look at the three realms, it will always be a thatched cottage." It contains the idea that all three realms are empty. As for the feelings expressed by Jigong when he went home to visit relatives in Biography of Jigong, that is, "it was a place of singing and dancing in those days, and no one was on the stage, and the fox's eyes were destroyed;" Cold yellow flower dew, tobacco fans leaving grass, is also an old battle. " It has become a wonderful sentence repeatedly quoted by later generations to lament the impermanence of the world. In fact, Ji Dian's attitude towards dance academy in his daily work is closely related to his insight into the world of mortals. It is precisely because he has "seen through his true nature, his carefree life, the rolling world of mortals and the world" that he can "jump out of the world of mortals, sit tight, get drunk and enjoy the sun and the moon in the pot".

In a word, the idea that life is like a dream and the three realms are empty occupies a very important position in the Zen thought of Ji Dian, which is consistent with the characteristics of Zen thought in China's history. Since Hong Ren, the fifth ancestor, transmitted the Diamond Sutra to Huineng, the thought of Prajnaparamita emptiness has been one of the theoretical foundations of China Zen, especially Huineng Nanzong. Although Dao Ji thought generally belongs to the late Zen, one of the theoretical cornerstones of the late Zen is still the theory of Prajna emptiness. In the study of the history of Buddhist thought in China, people are used to attributing Zen to "true idealism" and think that Zen pays more attention to "wonderful existence". In fact, as a school of Buddhism, Prajna's emptiness has always been one of the theoretical cornerstones of Zen thought.

3. Daoji Thought and Zen in Song Dynasty

After a brief textual research on Dao Ji's birth and death years and a rough analysis of his Zen thoughts, there is a question worthy of further discussion, that is, the relationship between Dao Ji and his Zen thoughts and the times.

Judging from the history of Buddhism, China Buddhism died out in Tang Wuzong, especially after the Five Dynasties War, all the Buddhist sects that once prevailed in Sui, Tang and the second generation declined, and only Zen still existed. Moreover, since the end of the Five Dynasties, there has been a saying that "one flower has five leaves" and "five ancestors divide the lights". Therefore, during the Song and Yuan Dynasties, Zen became the mainstream or representative of Buddhism in China at that time.

As far as China Zen is concerned, its historical development can be roughly divided into two periods. If the early Zen Buddhism is usually represented by the "Zuchan" after the "Six Ancestors Revolution", then the late Zen Buddhism mainly refers to the "Split Zen" after the "Five Ancestors Split Light".

The so-called "split-spectrum Zen" mainly refers to the five sects with their own characteristics that gradually differentiated after the end of the Tang Dynasty and the Five Dynasties. They are five sects: Luyang, Cao Dong, Lin Ji, Fayan and Yunmen. Among them: Huiyang Sect was founded and flourished in the late Tang Dynasty and the Five Dynasties, and it was the first to decline, only four generations before and after, and the legal system was unknown after Yangshan Huiji; Fa Yan was founded at the latest among the five schools, flourished in the late Five Dynasties and early Song Dynasty, and declined in the middle of Song Dynasty. The case of Yunmen flourished in the Five Dynasties and was greatly popularized in the early Song Dynasty, especially when the snow sinus reappeared. After Yunju Daoying, Cao Dongzong began to decline, and after Furong Daokai, the clan style revived. Danxia Zichun gave birth to great wisdom and great consciousness, and advocated "meditation", which was one of the great representatives of Zen during the Zhao and Song Dynasties. Lin Ji has the longest circulation time and the greatest influence among the five cases. As far as it is concerned, it is said to be "on earth". This school is divided into two schools, Huanglong and Yang Qi, which flourished in the middle of the Song Dynasty. Under the guidance of Keqin, a Buddhist country, it became a great wisdom school, advocating "flower-watching Zen", which was popular for one generation and had a far-reaching impact on later generations.

In fact, although there are "five schools and seven schools" in the Zen method after the "Five Ancestors Divide Lights", the Zen methods of various schools are not without differences, but as far as the practice methods are concerned, they all have a * * * similarity, that is, they all advocate no license, no repair, pure nature and no affectation. For example, Yi Xuan in Linji advocated that Buddhism is useless, but nothing happens at ordinary times, that you should urinate when defecating, wear clothes when eating, and sleep when you are sleepy, and that "it's all karma to observe the scriptures and teach" and asked people not to read the scriptures, not to learn Zen, and to always teach Yi to become a Buddha as their ancestor. (Quotations from Ancient Zun Su, Volume 5); Weishan Lingyou also advocates practicing the certificate, saying that "practicing and not practicing are two words." Baizhang commented on his Zen intention with Hai Huai and said, "No one can firmly hold the nose rope, and the green grass is like a spring bank, so you can lie down and sleep freely." Chang Qing Da 'an Zen Master "has been eating Weishan rice, eating Weishan excrement, not learning Weishan Zen, but watching a buffalo" for thirty years in Weishan. (Volume 4 of Five Lights Meeting Yuan) Xiang, a disciple of Weishan, had an epiphany because he dug the ground and struck bamboo. He once said: "it is even more so to forget what you know when you strike;" Move the ancient road, don't take the static machine. " ("Legend of Jingdezhen Lantern", Volume 11) Qin Zhi, a Zen master in Lingyun, Fuzhou, was enlightened by seeing the peach blossom at the foot of Weishan, and made a comment: "Looking for a swordsman for 30 years, the leaves fall back to a few branches; I have no doubt since I saw the peach blossom. " As for Dongshan Zen, it is "going in and out of Hongzhou and Shishou, close to Niutou, and further developing". (Yin Shun: The History of Zen in China, p. 409) Dongshan Haojia once made a remark according to "Unintentional Harmony" written by Niu Tau Farong: "The Tao has no intention to connect people, and people have no intention to connect; If you want to know someone you like, you will be old! " This means that the Tao is everywhere, and it is also all over the body and mind. People don't need to be careful and naturally fit the Tao; The Manjusri Zen master of Yunmen Sect is famous for killing the Buddha to the dog with a stick. This style of cursing ancestors was consistent with the popular idea of advocating purity and nature and emphasizing that it originated from sexual innocence. Because since Buddha is everyone's own nature, it is futile to seek bondage and hardship to study and practice the scriptures and seek Buddha and ancestors.

Here we might as well review Daoji's Zen thought. Daoji regards wine and meat as fetters, meditation as shackles, "jumping" as true colors, children as secrets, and advocates willfulness and freedom. He even thinks that the moon and green mountains are Buddhist and the birds have strange sounds. This kind of thought is completely consistent with the ideological style of the late Zen, which is natural, artificial, fatalistic and unfounded.

In addition, another important feature of Zen thought in the later period is to further break the boundary between heaven and earth and integrate birth with WTO. This thought further developed in the Song and Yuan Dynasties, and the most prominent performance was to further secularize and socialize Buddhism and further develop it into materialization and popularization. The so-called flowers and leaves flow naturally from Buddhism, and all colors and fragrances can indicate the heart and realize Zen. At this time, Zen not only weakened the boundary between the world and the world, but also confused the difference between sentient beings and ruthlessness; Not only does it not advocate the penance of birth, but it also vigorously advocates that "doing something wrong is to achieve Buddhism"; It not only advocates "in the red dust waves, the top of the lonely peak is also", but also advocates "the dust on the soil is not touched, and the flower street and Liuxiang are really happy". This ideological feature of Zen in the later period is very prominent in Daoji. Some people who don't know much about the development history of China's Zen thought see that Ji Dian is so willful and carefree, dancing in the academy, drinking and eating meat offends people, or think that this is a purely literary description, which has nothing to do with Buddhism, or that this is a distortion of the image of monks and a mockery of Buddhism. In fact, these are all misunderstandings, although it is a misunderstanding to help monks be human in biographies. However, it is completely based on the Zen master in the Song and Yuan Dynasties, specifically, it is based on the deeds of Dao Ji, which bears the profound imprint of the Song and Yuan Dynasties to a certain extent, and is a silhouette of Zen thought in the Song and Yuan Dynasties. Although not all Zen masters in the Song and Yuan Dynasties took the form of "supporting the top", Dao Ji's study not only contradicted the ideological style of Zen in the Song and Yuan Dynasties, but also came down in one continuous line with it! -The author believes that it is objective and historical to look at Ji Diansheng's life and his thoughts in this way.