At the end of the Eastern Jin Dynasty, there was a true master, Tao Gongyuan Ming's poetry and poetry have masterpieces, and later generations are particularly admired, known as the "Sect of Hidden Poets", and some people respect it as "the originator of the pastoral poetry school". Tao Gong knew that he must have laughed, he was not a famous cultural worker before his death, and the "New Language of the World" specifically recorded the deeds of Wei and Jin celebrities, but he was absent. I didn't expect to be famous throughout the country, according to his personality, instead of giving such a tall ancestral name, it was better to get some good wine to pay tribute to him.
He died peacefully, without alarming the emperor, and the public did not give him a nickname. The good friend poet Yan Gongyanzhi advocated giving him a private message: "Mr. Jingjie", "Kuan Le Ling finally knows Jing, good incorruptibility and self-restraint." "Think it fits his style, Tao Gong may like it."
Personally, I think that Tao Gong is of high character, and the first six characters are done extremely well, but the "self-restraint" is almost, the world is drunk and good, and the gong is deceived by wine worms for a lifetime. He was a little out of control over alcohol, but it didn't seem cute to be uninhibited, which was one of the reasons he had a large number of fans in later life.
"Straight road does not scratch the truth", the title of "Mr. Jingzhen" may be more appropriate, because the original name did not reflect the wind and bone of Tao Gong, he would rather resign the Qipin County Grand Master to go home to live a poor life, rather than bow his noble head, for which he also wrote a blockbuster article "Return to Xi Ci":
"Returning to Xi, the countryside will not return?"
Do you think of yourself as a servant in the form of a heart, and you are sad and sad?
Those who have realized the past can be traced.
It is not far from being lost, and I feel that today is not yesterday..."
From the perception of "the mind as a form" and the consciousness of "this is yesterday", it can be seen that his thinking has improved, and he has also realized a certain realm. Tao Gong grew up reading Confucian classics, "Young people are rare in personnel affairs, and you are good at the Six Classics." "When I was a child, I didn't have a good time, I read books. After becoming an adult, I wanted to show my ambition and help the world, but in the face of chaos, I could only retire, live in peace and keep my share, and be alone.
From his resignation in 405 AD to his journey to the west in 427, Tao Gong lived in seclusion for twenty-two years, during which in addition to composing a large number of simple poems and drinking a lot of fine wine, he still had a progressive heart, wanted to leave, and raised the realm to another level, but unfortunately, the cause was not consistent, he always wandered between the Confucian Andi, looking forward and backward, there was no way to live by himself, so he had to find a resting place in the drunken country.
Mr. Chen Yinke and others believe that he is "an external Confucian and an inner Tao, and a celestial master who gives up Shakya and is also a heavenly master." "Outer Confucianism" is right, since he abandoned the official and was desperate to pursue his career, Confucianism has basically become the past tense, but the "inner way" is not necessarily, at that time, the Tianshi Dao did not become a climate in the Lushan area, and Tao Gong's works did not see the Return with the Taoists, his idea was to add some metaphysical piles to the foundation of Lao Zhuang, and did not build the appearance of the palace. According to his works, later generations reluctantly installed him as the inventor of the "new natural theory", and did not have much sense of identity. "Sheshya" is also true, and learning the Path of Buddhahood requires a combination of chance. Although Tao Gong lived next to Master Huiyuan of Donglin Temple, he did not take refuge like Wang WeibaiJuyi in the later life.
Speaking of a generation of senior monks and masters, Hui Yuan, whose people have mastered the Six Confucian Classics, and who have deeply understood the true meaning of Lao Zhuang, advocating that "the inner (Buddha) and outer (Confucian, Xuan) paths can be combined and clear." "Far and near, Ru Xianda, can not help but admire his profound knowledge. The Tao Gong family originally had a tradition of paying homage to the Buddha, and some scholars have verified that the shadow of the Buddhist song "Return" can obviously be seen from the "Return to the Temple", so why did Tao Gong rub shoulders with this pure land sect founder? This matter is too old to be nagging, so I want to nag a few more words.
Another introduction to Master Huiyuan: A native of Loufu County, Yanmen County (present-day Yuanping City, Shanxi Province), who had studied under the famous monk Dao'an, coincided with the chaos of war, and was going to preach in Luofu Mountain, Guangdong, passing through Xunyang County, seeing Lufeng Qingjing, enough to rest his heart, but stopped here. Jiangzhou Thorn Shi Huanyi (one of the main generals in the Battle of Shuishui, known as "Di Sheng") is the temple building, which is the ancestral court of the Pure Land Sect, Donglin Temple. Since then, for more than thirty years, Master Hui Yuan has never taken another step away from Lushan Mountain, "not in the ordinary", and the greeting has always been bounded by Tiger Creek. Emperor An of Jin had issued an edict inviting him, and he also said that he could not get sick.
After Tao Yuanming returned to the foot of The Hidden Lu Mountain, he had many paid singing exchanges with local celebrities such as Liu Yimin and Zhou Xuzhi, and people gave him the nickname "Xunyang Sanyin". Unexpectedly, these two old friends were attracted to Donglin Temple, and they gladly joined Master Huiyuan's Buddhist chanting team. Not only them, but also one hundred and twenty-three famous people from all over the world, such as Zong Bing and Lei Cizong, gathered under the Donglin Gate. The Biography of the High Monk says: "Those who are respectful and quiet, and who are the guests of pure faith, come unexpectedly, looking forward to the wind." ”
We cannot see any traces of his interaction with Master Huiyuan from the surviving poems of Tao Gong, including in 416, when the master died, and we have not seen any of his works of sacrifice. Excluding the possibility of the loss of the work, Tao Gong is most likely to be separated from Master Hui Yuan, and the two most outstanding people in the world perfectly passed by.
So how to explain the "Tiger Creek Three Laughs"? I thought that this was the most poetic encounter in Chinese culture, but in fact, it was a wonderful imagination of the fusion of the three schools of Buddhism, Taoism and Confucianism by later generations of literati. Not to mention Tao Gong and Yuan Gong, only Lu Gong Xiujing, this Taoist Shangqing sect master was born in 406, unfortunately, he just grew to ten years old, Yuan Gong has already gone to nirvana. Could it be that Lu Gong was born with an artifact, and at the age of ten he could match the speculation of Yuan Gong, who was in his eighties? Whew! Tiger Creek could only laugh three times on his own.
Liu Yimin, who once served as Chai Sang Ling, found the answer to his life in the Buddhist Gate and was very willing to share it with Tao Gong, so he wrote to him many times to invite him, or invited him to the door. After all, it is near the water tower, from Tao Gong's hermitaged Lili Village to Donglin Temple, about twenty kilometers, hiking can be started in the morning and noon.
Tao Gongzhi's "And Liu Chaisang" begins by writing: "Yamazawa has seen the trick for a long time, and Hu Shi is hesitant? He saw that Liu Gong had been in the mountains for many years, and he was so comfortable that he seemed to have solved the most worrying problem of life destination. He was moved, yearning for it, ready to go into the mountains, but also overcame some concerns, such as: "Straight for the old", can't bear to leave, but also think of the family's fields, there must be someone to cultivate, right? It is also the actual situation that when Tao Gong returned to seclusion, the five sons had not yet established a family, and later encountered a fire, and the old residence was burned to the ground, and there was almost no place to live. But what he hesitated the most was that Yuangong held extremely strict disciplines, and wine was a thing that must be abstained, and he who "drank to the end, and he was bound to be drunk", who loved wine as much as his life, how could he "put down" the wine gourd?
In the wandering, he made up his mind to give up, in order to solve the ultimate problem of life, he still wanted to get out of the way and pursue the place of "deciding my doubts". It can be seen from the "Quasi-Ancient Qiliu" that "the dress has been a day, and I have resigned from my family", the luggage has been laid out, and I have explained it clearly to my family, but I sat down and hesitated again and again, "In case of disagreement, I will always be scorned by the world." "The dilemma was not completed."
Although it is not possible to abandon the family and "go up the mountain to join the company", the interaction between Tao Gong and Donglin Temple, who is "different in customs", has not been broken.
The Earliest record of the Lotus Society's Biography of the High Sages reads: "Master Yuan formed a Lotus Society with the sages, and summoned Yuan Ming with a book, and Yuan Ming said: 'If you are allowed to drink, you will go.'" Xu Zhi, then made a fuss, and suddenly raised his eyebrows and left. ”
For this great sage who "has little vulgar rhyme, and loves Qiu Shan in nature", Master HuiYuan felt sorry for each other, so he sincerely invited him, but Tao Gong also played a small character, perhaps a pretext, to allow drinking (breaking the Buddhist family's heavy precepts) to threaten, but YuanGong "took its expanse in a simple section" and actually agreed. So Tao Gong had to come, came and did not stay, suddenly felt that something was wrong, so he frowned and left.
At the beginning of the Yuan Dynasty, Li Gonghuan's "Notes on Tao Yuanming's Collection" has an annotation: "Jing Festival every time comes to the society. One day, the Gurudwara, outside the temple, heard the bells, did not feel the appearance, and returned the wheel. "This is to say, one time Tao Gong came, just walked to the mountain gate, heard the bell and frowned, no one saw it, turned around and went back."
From the resignation of the official in 405 to the death of Master Huiyuan in 416, ten years passed away, and then Tao Gong pondered again, "In my dreams, what is the dust?" "At this time of the most important matter, Yuangong could no longer solve his doubts.
In fact, the depth of his thinking is far more than ordinary people, and "Returning to the Garden and Tianju • The Fourth" writes: "Life seems to be illusory, and it will eventually return to nothingness." He experienced the nothingness and disillusionment of life, which boiled down to the word "emptiness."
He could have "had" something, but unfortunately stopped at "but emptiness" and only saw "emptiness", also known as "evil taking emptiness". To miss is to miss, and he cannot perceive the other side of "not only empty"--empty, not empty, not empty, air-captured, and memory-empty.
Master Yin Guang once lamented for Tao Gong: "Sir believes in cause and effect, and he wants to invent, but he refuses to recite the Buddha, which is the habit of the literati." On that day, Yuangong Was Tao Yuanming had an empty mind, and he could learn the Tao and recruit him into the Lotus Society. He who took wine as his life, knew that the Buddha's gate abstained from drinking, and did not dare to make a promise, because he knew: Xu Mou came when he drank. Yuangong has great compassion and promises it. He came to chant the Buddha for three days, raised his eyebrows, and left. But can put down, can not lift. ("Printing Guang Master Wen Qian• Continuation Shang • and Wei Meisun Jushi Book XVI")
Li Gonglin's "Lotus Society Diagram"
So Tao Gong continued to live his days of indulging in wine. Next to the stream in the southeast of The Village of Kuriri, there is a boulder lying horizontally, smooth as a platform. There are human intaglio marks on the stone, and it is said that Tao Gong often lay on it after he was drunk.
Personally, I think it is not that Tao Gong does not turn to the Buddha, nor is it far from being unwise, and it is difficult to force things because of karma. It is not easy to let a very intelligent person honestly recite the Buddha, after all, how can a smart person always be mistaken by wisdom?
Read Tao Gong's poem again: "Under the eastern fence of picking chrysanthemums, leisurely see the South Mountain." "There is a true meaning in this, and I want to discern that I have forgotten my words." Suddenly there is a Zen meaning, suddenly wondering, if Tao Gong meets Matsu, what will happen?
Matsu Daoyi was the ancestor of the Hongzhou Sect, a branch of Zen Buddhism, whose dharma was widely spread all over the world, and the Kaiyuan Temple in Hongzhou (present-day Nanchang), where he lived in Honghua, was not far from Lushan. This sharp-edged master proposed that "ordinary mind is the Tao", and living and sitting is nothing more than Zen, which may be more in line with Tao Gong, who "does not like or fear in the great waves", so he must have gladly followed the Tao.
In this way, Matsu picked flowers, Tao Gong also smiled, twin peaks stood side by side, and the Heavenly Heart Moon was full.
Unfortunately, Matsu was active in the Tang Dynasty, and Tao Gong was born three hundred years earlier.
Reference books: "Book of Jin", "Shishu Xinyu", "Tao Yuanming Collection", "Printing Guang Master's Notes", "Biography of a High Monk", "Biography of Gao Xian of the Lotus Society"