The collection of monastic books and official collections, private collections, and academy collections have become the four pillars of ancient Chinese book collections. There are many reasons why the monastery has a rich collection of books, among which it is not unrelated to the historical tradition that Chinese Buddhism has always attached importance to cultural education, regarded Buddhist texts as the "magic weapon" of the Three Jewels, and always been keen on the collection, copying, engraving, circulation and protection of Buddhist texts.
Yuhang Jingshan Temple was founded in the Tang Dynasty and flourished in the Song Dynasty, and during the Southern Song Dynasty, it ranked first in the "Five Mountains and Ten Brakes", and had a great influence in the Zen forest of the Song Dynasty, and its prestige even spread as far as Haidong Japan. In the Yuan Dynasty, although the scale and prestige of Jingshan Temple was not as good as that of the previous dynasty, it fell to the end of the Ming Dynasty, and became famous because the temple presided over the publication of the "Jingshan Zang" after wutaishan Miaode'an, so it left a page in the history of the development of the carved Dazang Sutra. Of course, in addition to explaining the degree of support of the monks of Jingshan Temple and their vast number of followers for the cause of engraving the Great Tibetan Scriptures, and adapting to the needs of society and Buddhism at that time, whether this engraving cause is related to the historical tradition of Jingshan Temple's long-term emphasis on the collection and engraving of Buddhist texts is also a question worthy of our consideration. This paper uses a number of existing physical materials, combined with some sporadic records, to try to make a discussion on the relevant situation of the collection and inscription of the Jingshan Temple in the Song Dynasty, so as to glimpse the collection and inscription of the Books in the Zen Monastery of the Song Dynasty.
I. Song Dynasty Jingshan Temple Collection "Fuzhou Collection"
As everyone knows, the Fuzhou Collection is the first Chinese Buddhist sutra to be carved by monasteries and initiated by the people after the Northern Song Dynasty's "Kai Treasure". This Tibetan sutra can often be divided into two types according to the difference between the inscription and the temple in which it is collected, namely the Dongchan Temple edition and the Kaiyuan Temple edition. It is generally believed that the Dongchan Temple edition was first engraved in the third year of the Northern Song Dynasty (1080), and the whole Tibetan carving was completed in the first year of Zhenghe (1111). In the second year of Chongning (1130), emperor Huizong of Song blessed him with the name "Chongning Longevity Collection", so it was referred to as "Chongning Zang". The Kaiyuan Temple edition was carved in the second year of Zhenghe (1112) and ended in the 21st year of Shaoxing (1151), because its title often has "Kaiyuan Temple carved the Pilu Great Tibetan Sutra", so it is referred to as "Pilu Zang". Because these two Tibetan scriptures are engraved in Fuzhou, they are collectively called "Fuzhou Collection". In fact, twenty-one years after Shaoxing, this collection organized and initiated the rework or re-engraving of some of the worn-out old plates, and the printing work continued until the Yuan Dynasty to the Zhizhi and Taiding years (1324-1327).
The Fuzhou Collection is currently relatively rare in China[1], and is more preserved in Japan, and is divided into public and private units such as The Sect King's Gokoku-ji Temple, Daigo-ji Temple, Kōjō-feng-ji Temple, Benyuan Temple, Zhi'en-in Temple, Zhongzun-ji Temple, Miyauchi-dō Shuling Department, and Kanazawa Bunko. According to the recently published Catalogue of All Sutras of the Tibetan and Song Dynasties of Daigo Monastery[2], the temple now has a total of 604 letters in the Fuzhou Collection, of which the first sixty letters belong to the Kaiyuan Temple edition of "Pilu Zang", and from the 61st letter onwards is the Dongchan Temple edition of "Chongning Zang". It is worth noting that most of the sutras from the 61st to the 521st letters have a black wooden seal of "Nengren Zen Temple Daizo" (7.2 cm in length and 1.7 cm in width, unilateral), indicating that these sutras were once the old collections of Nengren Zen Temple. Not only that, according to Kawase Kazuma's compilation of the "Ishii Jicui Xuan Bunko Bibliography", the library also contains more than ten kinds of zero copies of the "Chongning Collection", of which the "Fayuan Zhulin" volume 10, the "Dafang and other great collections" volume 13, the "First Victory sutra of the Beginning of the Origin of the Beginning" volume 1 and volume 2, and the "Zongjing Record" volume 75, volume 80 and other sutras also have the same specifications as the Daigo Temple's black wood seal [3]. Mr. Shen Naiwen once noticed these materials in the Jicuixuan Library, believing that this "Nengren Zen Temple" was the Yuhang Jingshan Temple in Hangzhou[4]. Considering the names of Chinese and Japanese temples, there is no Nengren Zen Temple in the list of Japanese temples, and in Chinese monasteries, there are several monasteries called Nengren Zen Temple since the Song Dynasty, in addition to Jingshan Temple, there are Jiangzhou Nengren Zen Temple, Pingjiang Nengren Zen Temple, Wenzhou Yandang Mountain Nengren Zen Temple and so on. However, there should be no objection that the temple referred to in this "Nohjin Zen-ji Daizo" is Jingshan Temple.
The history of the temple name of Chajingshan Temple, Tang Tianbaochu (around 742) was founded by the Guoyi Zen master Fa Qin, jian'an "Jingshan", Qianfu 6th year (879) changed to "Qianfu Town Guoyuan", Song Dazhong Xiangfu 6th year (1013) changed the name to "Chengtian Zen Temple", Zhenghe 7th year (1117) changed its name to "Nengren Zen Temple", kaixi year (1205-1207) gave the amount of "Jingshan Xingsheng Wanshou Zen Temple". As mentioned earlier, in the first year of Zhenghe,000, the entire Tibetan carving of "Chongning Zang" was completed, and jingshan Temple was changed to "Nengren Zen Temple", that is, shortly after the carving of "Chongning Zang". The zero copy of the "Chongning Collection" stored in the above-mentioned Daigo Temple and the "Chongning Collection" stored in the Jicui Xuan Bunko Library should be the old collection of Jingshan Temple. Since the name "Nengren Zen Temple" was used between the seventh year of the reign of Jingshan Temple and the Kaiju Dynasty, it is likely that the temple's "Chongning Collection" is a collection from this period. In fact, there are indeed several records in the historical documents regarding the collection of the Jingshan Temple in the Song Dynasty, such as the "Song Yin Collection" volume 30 "The Record of the Luohan of the Trail Mountain":
The present abbot Wen Gong Zen Master, Shi Si Fa Dahui, has an edict to follow the Dahui Dharma Seat, father and son to take over the martial arts, a sound to sing, the Taoist customs to return, the Dragon Heaven to make a ceremony, the scholar to make a joint, but fear that it will follow. The Divine Master of the Divine Knower repeatedly summoned him to the Inner Sanctum,...... Attack the rules of the Great Wisdom, and then build the Jie Pavilion, cross the Flying Bridge Pavilion, open the door to the middle rock, Pilu and other statues, and then have a letter of collection. The painting of the Arhat surrounds the protectors of the heavens, and below them is the Water and Land Hall. Southwest of the hall, a new guest house, the east of the pavilion to rebuild the bell tower, high above the cloud table, and the bridge to see, the great Luohan Pavilion, by (Judas) such as the left and right wings, Dong Yu Hongli, wheel Bingran also. Abbot Wengong has been in charge for more than five years.
Wen Gong Zen Master refers to Yunwen (born and died unknown) of Emperor Dahui Zonggao (1089-1163), a native of Hongzhou (present-day Nanchang, Jiangxi), commonly known as Shen, who lived in Huaiyu, Xinzhou and Xuefeng, Fuzhou. After the death of Zong Gao, he was moved to Jingshan during the Gandao period (1165-1173), and lived in Jingshan for more than five years. The "re-construction of the Jie Pavilion" mentioned above refers to the construction of the Thousand Monks Pavilion, which was created by Zong Gao in the tenth year of Shaoxing (1140), which contains the statue of Vilujana Buddha, in addition to a Tibetan scripture, the so-called "Hanzang" above. We believe that this Tibetan sutra should be "Chongning Zang".
Zong Gao was the heir of the Linji Sect Yang Qi Sect Of The Circle Wu Keqin (1063-1135), who vigorously advocated "Reading Zen" and had a great influence in the history of Zen Buddhism in the Song Dynasty. He was abbot of Jingshan twice, the first from the seventh year of Shaoxing (1137) to the eleventh year of Shaoxing (1141). The second time from the twenty-eighth year of Shaoxing (1156) to the first year of Longxing (1163) in the Jingshan Mingyue Hall, lived for a total of about eleven years. Whether this "Chongning Collection" was invited by Zong Gaoyan is uncertain at present, but it is also possible that it was brought from Fuzhou by his disciple Yunwen when he moved to Jingshan. In short, how this Tibetan sutra was later dispersed, and through what channels it was transmitted to Japan, was eventually collected by Daigo-ji Temple and the Jicuixuan Bunko, the details are not clear, and need to be further explored.
In addition to the "Chongning Collection", the Song Dynasty Jingshan Temple also has a "Pilu Collection". The Siming scholar Lou Key (1137-1213) wrote the "Records of the Xingsheng Wanshou Zen Temple in Jingshan":
Meng'an Zen master Yuan Cong was ordered to come from the Snow Peak of Fu Zhi in the third year of Qingyuan, the Tao reputation is long, worthy of the predecessors, five years of mid-winter, the practice of zhejiang west and back to Lu to fight the disaster, the wind is fierce, Yan Yan Dongyu, once upon a time. ...... In the middle of the treasure hall, there is a bright sign, a long corridor and a view of the building, and three gates outside. The door is adjacent to the double path, the five phoenix buildings are nine rooms, the five hundred should be true, the wings are on the road, and the heavens and the fifty-three good knowledge are listed. Still build the Pavilion of a Thousand Monks to fill the gap of the mountain, the tower of a hundred feet in front, the Anhong Bell, the lower Hall of Guanyin, and the East and West Order of the Pilu Great Tibetan Scriptures, the northeast of the mountain, and the Guangku Hall,... ... Whoever has the magic weapon must have it and is invincible. [5]
According to the above, Meng'an Yuancong (1136-1209)[6] moved from Fuzhou Xuefeng Temple to Jingshan Temple in the third year of Qingyuan (1197), and in October of the fifth year of Qingyuan (1199), Yuancong went to zhejiang, during which time Jingshan Temple suffered a fire. Subsequently, with the efforts of Yuan Cong, the treasure hall, the long corridor, the three gates, the five phoenix towers, the Thousand Monks Pavilion, the Guanyin Hall, the Treasury Hall and other halls were restored. Among them, His Excellency the Thousand Monks is the Hall of Guanyin, and the "Pilu Great Tibetan Sutra" is hidden in the east and west orders of the hall. As mentioned earlier, the Thousand Monks Pavilion was originally a place where the "Chongning Pavilion" was collected, but it was not mentioned above at all, which means that the "Chongning Collection" was dispersed before Yuan Cong built the Thousand Monks Pavilion. The Pavilion of the Thousand Monks has always been a place for the collection of scriptures, such as the Ming Dynasty's "Records of Jingshan Temple" that records "The Pavilion of Thousand Monks, the Great Huijian of Song, the Que of The Peak of Sunda, and the Old Record of Li Han." The present-day Guanyin Hall, the Tibetan Pavilion is also its site" [7]. However, what is the destination of this "Pilu Zang" hidden in Jingshan Temple? There is no way to know, or maybe it is long gone.
The reason why Jingshan Temple has two "Fuzhou Collections" successively, the following historical background is worth noting.
We know that the geographical proximity between Fujian and Zhejiang is relatively convenient for monks from the two places to come and go. During the Southern Song Dynasty, the abbots of Fujian and Zhejiang monasteries alternated quite frequently, for example, the above-mentioned Yunwen and Yuan Cong both moved from Fuzhou Xuefeng to Jingshan, which can be imagined that buddhism between the two places was closely exchanged. As for which monasteries were collected after the "Fuzhou Collection" was engraved, although the details are not clear, according to the research of the Japanese scholar Mr. Shiina Hiroo, since the Southern Song Dynasty, the Zen monasteries in Zhejiang and Jiangxi around Fujian have had the most cases of Sutra [8]. This statistic, on the one hand, reflects that zen monasteries attached great importance to the establishment of jingzang during the Southern Song Dynasty, and on the other hand, it shows that the "Fuzhou Collection" may have been collected more by the surrounding monasteries in Mindi after it was carved and printed. As the first of the "Five Mountains and Ten Brakes", Jingshan Temple had an important influence in the Zen monasteries at that time, and it is not surprising that the temple contains the Fuzhou Collection. Moreover, the monasteries where the "Fuzhou Zang" were engraved, whether it was Dongchan Temple or Kaiyuan Temple, belonged to Zen monasteries, and most of the people who presided over the engraving were Zen monks[9], and even Si Yue, the abbot of Dongzen Monastery who presided over the engraving of "Chongning Zang", was a direct disciple of Zong Gao.
Regarding the relationship between the host of the "Fuzhou Tibetan" and the monks of the Jingshan Temple, there is another figure that should be noted, that is, Mr. Shen Naiwen once pointed out[10]: Master Huitong of the Kaiyuan Monastery in Fuzhou, who presided over the work of engraving "Piluzang", was the same person as the Jingshan Zhaotang. However, as for Zhaotang Yi, according to Sun Qin's "Jingshan Zhaotang Yigong Taming" [11], he was a Fenghua man from Mingzhou, a fourteen-year-old monk, who lived in Fuzhou Xuefeng, Fuqing Huang barberry and other monasteries, but did not mention that he had abbotd Fuzhou Kaiyuan Temple, and the ta ming did not mention the relevant deeds of his presiding over the engraving. Therefore, whether the two are the same person remains to be determined. If it is really the same person, it further shows that there is indeed a close relationship between the monks of Jingshan Temple and the workers who preside over the engraving of Fuzhou Tibet.
2. Song Dynasty Jingshan Temple inscription
With the development of printing technology, China's engraving industry experienced five generations at the end of the Tang Dynasty, and ushered in a prosperous period in the Song Dynasty. Influenced by it, the monasteries of the Song Dynasty not only engraved the Great Tibetan Scriptures, but also organized the publication of single engravings, forming a unique culture of monastic inscriptions. In addition to collecting the Fuzhou Collection, the Song Dynasty Jingshan Temple has also engraved other Buddhist texts, especially Zen texts. According to the information currently available to the author, there are at least two kinds of inscriptions in the Song Dynasty Jingshan Temple:
(1) Myoki-an engraving
Myoki-an, formerly known as Akatsuki-do, was the place where Munakata lived in his later years. Because of the zonggao character Miaoxi, after the death of Emperor Xiaozong of Song, he was given the title of Myoki-an. The inscription of Myohee-an is now in the collection of the Book of Zen Master Dahui Pujue[12] compiled by Hwang Boon-chang of the National Central Library of Korea:
The disciples heard that Mo Huan, Dai Qian, Yang Kai, and the Chao Sect Daoist Pu Jue
Transcendent Daoist pure consciousness, each giving the financial journal edition
The main road is in August of the second year of the year
Published by Myōki-an
At this moment, there is only one volume and one volume, eleven lines per half leaf, two crosses per line, no boundary column, and at the end of the volume, there is Huang Wenchang's text[13], and then the former publication is revealed. It can be seen from this that from at least the second year of the Gando (1166), the Myoki-an of Jingshan Temple had already published relevant works on the Zonggao, and was supported by both the filial piety and the monastic and secular circles. This publication is the earliest record of the Myoki-an inscription of Jingshan Temple that we currently know. In addition to the Book of the Zen Master of the Great Hui Pujue, it is unclear whether the second year of the Gando Myoki-an has also published other works or other texts. It is worth noting that on February 21, 1183, in the tenth year of Chunxi (1183), Emperor Xiaozong of Song awarded his Imperial Commentary on the Yuanjue Sutra to Jingshan and ordered the monks to publish it in the world. The extant Imperial Commentary on the Yuanjue Sutra contains a table written by the treasure seal at the beginning of the volume:
Chun Xuan 10 years in February B ugly, the Holy Will to give the Minister's Treasure Seal Imperial Annotation great circle of enlightenment sutra. The head of the nine heads of the subjects, the incense is read, as if you smell it in the Spirit Mountain, there is no difference. The courtier expressed his gratitude, but still went into the mountain to praise and sing the holy virtues. Beggars open the board on the mountain, circulate in all directions, so that the world's gongzi invent the heartland, the same as the pan rulai large circle juehai. ......。 The subject is to give this hammer plate and pass it on to infinity. [14]
As clearly pointed out above, the Imperial Commentary on the Yuanjue Sutra was opened and circulated at Jingshan Temple. However, whether the version at that time was a Myoki-an inscription is not explained above. Judging from the aforementioned Myoki-an inscription of the second year of emperor Hyojong's edict, the myoki-an inscription is more likely. In fact, just after the opening of the Imperial Commentary Yuanjue Sutra, Emperor Xiaozong also named the newly completed West Pavilion of Jingshan Temple "Yuanjue Pavilion" in order to collect the Imperial Commentary Yuanjue Sutra.[15] Regarding this incident, Lu You's "Record of the Yuanjue Pavilion" has a detailed record, which can be referred to. Later, Lou Key also mentioned in the "Monument to the Wanshou Zen Temple on Jingshan Mountain" that "Emperor Xiaozong's Book: Xingsheng Wanshou Zen Temple." He also gave the Sutra of Enlightenment, the jungle under heaven, and the arch was called the first" [16]. It can be seen that the "Royal Commentary on the Yuanjue Sutra" was circulated and influenced in the major jungles of the Southern Song Dynasty.
In addition, between Chunxi and Kaixi, the Zongmen Arsenal, the Great Hui Pu Jue Zen Master Pu Shu and the Da Hui Pu Jue Zen Master Chronology, which belonged to Zong Gao's works, were also successively engraved. For example, the earliest surviving edition of the Zongmen Arsenal was published by Li Yong in April of the thirteenth year of Chunxi (1186). The earliest surviving edition of the Dahui Pujue Zen Master Pushu has a reprint preface written by Zu Qing in the fifteenth year of Chunxi (1188) and a text in the first year of Shaoxi (1190), and at the end of the volume there is a Song edition that reads "Lady Tian Ofe Wuzhen of the State of Qin Wei" [18]. According to the preface and quotation written by Zhang Shu and Zong Yan for the Annals of the Great Hui Pujue Zen Master[19], Zu Yong's "Annals" were first published in the tenth year of Chunxi (1183) and republished in the first year of the Kaixi Era (1205). However, the original of these inscriptions no longer exists, and it is not known whether they were inscribed by Myoki-an. Subsequently, regarding the Miaoxi'an inscription, the Qing Dynasty Qu Yong's "Catalogue of books in the Collection of the Tieqin Bronze Sword Building" has a bibliographic cloud:
The Annals of Zen Master Dahui Pujue are a volume of Song Periodicals
Song Shizu Yong was compiled, with Chun Xi Xi (淳熙癸卯張抡序) in the front, followed by bhikkhu Zongyan and Cheng Gong Xu Bao. He also attached a poem by Lü Chenggongqi, and copied the handwriting to engrave it. In the twelfth year of Chunyou, after Liu Zhensun's book, Zong Yan had an ink map at the end of the book, remembering the clouds: Baoyou Decu Ugly Tiantai Bhikkhu Dejun was republished in the Mingyue Hall of Jingshan Mountain. Eleven lines per half leaf, two crosses in rows. Case: The division and the chronology are engraved with one volume of the Zongmen Arsenal, one volume of the testament, and thirty volumes of quotations. See Xu Lizhai Xiangguo Han Jingtang Bibliography. [20]
According to the above, recruited by the Tendai Bhikkhu Deokjun, the Ming Yue Hall (Myo hee-an) of Jingshan Temple in the first year of Baoyou (1253) also reprinted a variety of zongjia works such as the Annals, the Zongmen Arsenal, the Quotations, and the Testament, and the layout of these works is the same as the Song version of the second year of the Korean Tibetan Trunk Road, which shows that in terms of layout, the Myoki-an inscription has not changed much in the past hundred years. Dejun was a disciple of Wuzhun Teacher (1177-1249), whose name is found in the Quotations of Wuzhun Teacher Zen Master, vol. 5. Why did Baoyou First Year Dejun ask for the opportunity to reprint Zonggao's writings, and the quotations of the Great Hui Pujue Zen Master written by the Japanese Cabinet Bunko period in the Edo period, volume 1, appended to chunyou eleven years (1251) Cangzhou Shu ChengXu, are quite noteworthy, which mentions:
The great Hui Zen master's quotation board was seized by The Ding Tong, and the monk Dejun of the temple was re-rusted to learn after Hui. [22]
"Propiding Tong" is the abbreviation of the Proding Boy, in the Five Elements of Tiangan, the Southern Propylene is fire, and Zen Buddhism often has the public case of "the Proding Boy to ask for fire". This "proton" means fire. Looking at the history of Jingshan Temple during the Southern Song Dynasty, Chunyou suffered at least three fires before the eleventh year, namely the first year of Qingyuan (1199), the sixth year of Shaoding (1233), and the second year of Chunyou (1242). The last two fires occurred during the Period of the Unscrupulous Teacher's Residence Trail Mountain. The reason why Dejun tried to engrave the Quotation of Zong gao again was because the quotation was destroyed by a fire. For related information, see also the "Preface to the Quotations of the Great Hui of the Junvina Journal" received in Volume XIII of the "Initial Leftovers":
Dahui Pujue's suicide note is tens of thousands of words, leaving a double path on the board, and embering in Chunyou Nongyin. My friend Junshang was indignant about this lack, and would go to the four sides for help and republish it, fearing the camp and making an undecided decision. To the sake of the words of the giver, to act courageously, to repeat the order. ...... There is a sentence that Dahui did not say, "If you publish a book, Ershi Yuanzhao will say it." [23]
There is no doubt that this "Junvina" and "Junshangren" are the same person as the above-mentioned Dejun.[24] Through this article, we can clearly know that the Zonggao quotation scripture plate was burned by the fire in the second year of Chunyou. In order to reprint the quotations of zonggao, Dejun, who was then the Jingshan Temple Veena, traveled in all directions to raise funds for republishment, and asked Wuchu Daguan (1201-1268) to write a preface to the quotation. Daguan was a disciple of the third lineage under Zong Gao's disciples, and in his early years he relied on no quasi-teacher training, and later visited The Northern Stream. Therefore, Dejun and Daguan belong to the same door brothers. Looking into the works of Daguan, he also has another article entitled "Republishing the Quotations of Dahui", which is found in Volume XIX of the "Initial Leftovers of Things", which reads as follows:
The tongue covers a thousand, and there is no half a sentence at the beginning. When the body was resented, but the authenticity was extinguished, when the proding was raised, Kudzu did not have a day. In the end, the ancients are not lost, the curium is still new, it is not a private collection, it is combined with the jungle public, it tries to audit the first truth, and the plastic Shakya is the true teacher; there is no need to know the false text, and the dead Zhuge is born zhongda. I want to do this, who is not happy. [25]
The "propylene" mentioned in the text refers to the fire in the second year of Chunyou. Whether this article was written specifically for Dejun's fundraising, the text did not disclose relevant information, but it is certain that he assisted Dejun guangdong in raising funds to republish Zonggao's quotations. In addition, Beibei Jujian also wrote an article "Kandu Temple Reopening the Great Hui Quotations" [26], which may be the same person as the "Kandu Temple" mentioned in the "Quotations of the Zen Master of Beibei Jujian". It can be seen that at that time, in order to reprint the quotations of the Sect, the disciples of the Great Wisdom Sect actively participated and made a lot of efforts.
As mentioned above, in addition to the fact that the Imperial Commentary on the Yuanjue Sutra cannot be determined whether it is the Myoki-an inscription, it is currently known that only the Myoki-an inscription is the work of Zonggao, which shows the status of the Work of the Emperor in the minds of the monks of Jingshan Temple.
(2) Engraving of Huacheng Temple
Located in the town of Shuangxi at the eastern foot of Jingshan Mountain, the history of the temple is well documented by Yang Ruming of the Song Dynasty in the Records of the Reception Temple of Sungaihua City[27] and the Monument to the Reception Temple of Sungaihua City by the King of the Ming Dynasty in jin. The Records of the Path Mountain Temple, Volume XIII "Lower House" Article Summarizes the Cloud:
SungaiHua City Reception Temple, Song Jia Dingjian Trail Mountain Temple can be proclaimed to be created. In the eighth year, he was given the title of "Zen Master of the Buddha's Day" and written the word "Huacheng" to fill the reception. It was rebuilt at the beginning of the Yuan Dynasty, and by the end of the year, the army was destroyed, and the monk Hui Kuan of the Ming Hongwunian was rebuilt. Zhengde Zhongsheng monk Jingsong and others were tired of service, and the mountain yielded more than 900 acres of silver for 270 taels of silver, which was used by the tenants. In the Wanli Calendar, the monks carved the treasure, discussed the establishment of the Tibetan city, and raised funds to restore it, as detailed in the inscription. Wu Fangbo donated the Tibetan plates first, more than 20 rooms, and one Floating Nunnery. [28]
Huacheng Temple is one of the lower houses of Jingshan Temple, founded by The Abbot of Jingshan Temple during the Jiading Period (1208-1224) by Shiqiao Kexuan, the abbot of Jingshan Temple, and Song Ningzong once gave the word "Huacheng" to receive Yunshui monks, so it was called "Huacheng Reception Temple" or "Huacheng Reception Hospital". Since the Ming Dynasty (1573-1615), the temple has been widely known as a place for the publication of the Jingshan Collection and the storage of sutra plates. In fact, at the beginning of its founding, this temple began to engrave Buddhist texts, such as the Southern Song Dynasty inscription "Buddha Fruit Circle Enlightenment True Enlightenment Zen Master Heart" (at this moment, eleven lines per half leaf, two crosses per line, bounded columns)[29] Volume 2 Records Cloud:
Tendai Bhikkhu Wen Kan, I would like to use clothing to republish this board in the reception courtyard of Jingshanhua City, circulate forever, measure the amount of money to collect the board, and charge the same benefits of the hospital, and do not ask to move it. Jia Xi Peng Shu Qingming Festival question.
From this publication, it can be seen that from the second year of Jiaxi (1238), in addition to the Myoki-an inscription, there was also the Huacheng Reception Temple inscription. At this moment, Ben's funder, Wen Kan, signed himself as a "Tendai Bhikkhu", which has two possibilities, one is that his ancestral home is Tendai, and the other is that he lives in a temple in Tendai. In short, judging from the age of his activities, it is not known whether it is similar to the era of the "Kandu Temple" in the aforementioned Re-kai Zonggao quotation, or the same person.
In addition, the National Central Library of Taiwan has a copy of the "Tangerine Island Anthology" written by the Southern Song Dynasty Zen monk Bao Tan at the end of the tenth volume:
Orange state poetry, high and simple, has the style of an author. To the young man to recite it, it is really deep and admired, it is a piece of words, the rate of visiting and searching for it, and it has been compiled for a long time, and it will not change itself. The Gong Gong Edition, in order to spread its popularity, is also the righteousness of Xu Jun hanging the sword[30]. Jiading changed yuan zhongchun, and lived in Tongzhou Wolf Mountain Lingyun Shu Tan Guan Shu Shu. Right Banyuan (formerly) Cunjing Mountain, destroyed by the fire of The Fallen. Xian Chun changed the yuan, the age in the yi ugly, Huacheng Shiqiao Courtyard reprinted and printed. [31]
According to this, the "Tangerine Prefecture Anthology" was first published in the first year of Jiading (1208), the edition of Cunjing Mountain, shaoding sixth year (1233) destroyed by fire, Xianchun first year (1265) republished in the Huacheng Temple Shiqiao Courtyard. The name is not found in the Records of The Path Mountain Temple and other related texts, but it may be a separate temple of Huacheng Temple. In any case, this journal tells us that Zen texts continued to be engraved until the first year of the Xianchun Dynasty.
3. After-effect
In recent years, the academic circles have paid more and more attention to the study of ancient Chinese monastery collections and engraved books, and have achieved many gratifying results. However, the results of the investigation of monasteries as individual cases are rare. The lack of original material should be one of the main reasons. In some famous monasteries, although there have been a considerable number of books in history, and there are also engraved and printed books, due to natural disasters, wars and other reasons, there are very few physical objects that have been preserved to this day. In this case, it is indeed difficult to engage in research in this field. This article is also due to the limitation of information, the above discussion naturally can not reflect the real history and overall appearance of the Song Dynasty Jingshan Temple collection and engraving. However, through investigation, the following three points of understanding can be obtained:
(1) In the Song Dynasty, Jingshan Temple collected two copies of "Fuzhou Zang", and the reason why Jingshan Temple has a deep relationship with "Fuzhou Zang", in addition to the efforts of the monks of Jingshan Temple, Jingshan Temple has a close legal relationship with the engraving monastery of "Fuzhou Zang" and the person who presides over the engraving, which is a factor that cannot be ignored.
(2) Although the sutra plates carved by jingshan temple in the Song Dynasty were repeatedly burned, it was really valuable that the monks of Jingshan Temple overcame various difficulties and insisted on the engraving of books in the more than one hundred years from the second year of the main road to the first year of Xianchun.
(3) In the Song Dynasty Jingshan Temple inscriptions, the Myoki-an inscriptions are mostly inscribed Zonggao works, while the Huacheng Temple inscriptions mainly publish works other than Zonggao, but both engravings are mainly engraved Zen texts, reflecting the characteristics of Jingshan Temple as a Zen monastery in publishing and engraving texts.
Incidentally, as far as the collection of books at Jingshan Temple in the Song Dynasty is concerned, in addition to the Thousand Monks Pavilion built by Zong Gao, which later evolved into the Guanyin Pavilion and served as a place for the collection of the Fuzhou Collection, the Mingyue Hall where Zong Gao lived[32] and the Wannian Zhengjian Temple, which was created by Wu Zhuan in the third year of Duanping (1236), also had different quantities of texts, and even valuable items such as Yuhan .[33] In addition, Yang Ruming's "Records of the Reception Temple of Sungai Huacheng" contains that "(Ke Xuan) was more than seventy years old, tasted the handwritten Huayan and other scriptures, and hid the mountain". It can be seen that the Song Dynasty Jingshan Temple also collected some manuscripts. Unfortunately, the specific collection of books in the Jingshan Temple of the Song Dynasty is missing from the historical records, and the details are unknown. However, it is worth noting that in the second year of Duanping (1235), the Japanese monk Yuan'er entered the Song Dynasty to seek the Dharma, studied under the permission of the door, and lived in the Jingshan Temple for about six years. It is said that when Yuan Er returned to China in the second year of Chunyou (1241), he brought back thousands of volumes of texts, including literature, medicine and other literature in addition to Buddhist classics, as detailed in The Details can be found in The Catalogue of Confucian Books and Other Books of the Pumen Academy (hereinafter referred to as the "Pumen Catalogue") [34]. Although the texts recorded in the Pumen Catalogue may not all be obtained from Jingshan Temple, it is not difficult to imagine that most of them were collected from Jingshan Temple or from figures around Wuzhuan after Yuan'er entered the Song Dynasty for the longest time. Therefore, in the future, it is necessary to further track and investigate the collection of jingshan temples in the Song Dynasty from the perspective of the "Pumen Catalog".
As for the inscriptions of the Jingshan Temple in the Song Dynasty, we should also pay attention to Zong Gao's own attitude of attaching importance to the collection and publication of Zen books. According to the Annals of the Great Hui Pujue Zen Masters, after the death of Zong Gao (1061-1115) of the fifth year of Zhenghe (1115), Zong Gao recited his master's French recitation and merged them into a book. Subsequently, in the seventh year of Zhenghe (1117), Zong Gao funded the engraving of the Quotations of the Monk Of Daningkuan in Hongzhou, and asked Huihong to write a preface to the book. In addition, Zong Gao's own editing of the "Zhengfa Eye Collection" and the "Sect Gate Arsenal" compiled by his disciple Dao Qian and others were also engraved during Zong Gao's lifetime. After the death of Zong Gao, the monks of Jingshan Temple worked hard to edit and publish Zong Gao's works and other Zen books, which should be said to be the inheritance of Zong Gao's legacy. The successive publication of the Myoki-an inscription and the Huacheng-ji inscription fully demonstrates the unremitting efforts made by the monks of Jingshan Temple to inherit and promote Zen culture. After the Song Dynasty, Jingshan Temple insisted on engraving Buddhist scriptures, and the spirit of continuing the Buddha's wisdom life was not broken. The continued engraving of the Jingshanzang at Jingshan Temple during the Ming Dynasty is, to some extent, a continuation of this historical tradition.
exegesis:
[1] The National Library of China, Peking University Library, Shanghai Library, Shaanxi Provincial Library, Shanxi Provincial Museum and other units have scattered books and zero volumes.
[2] Edited by Daigo-ji Temple, Daigo-ji Temple, Daigo-ji Series, Catalogue of All Sutras in the Tibetan song edition of Daigo-ji Temple (vols. 1 to 6), Kiko Academy, March 2015.
[3] Kazuma Kawase, ed., Bibliography of Ishii Jitsuki Bunko, Kyoto: Linchuan Shoten, May 1981, pp. 207-211.
[4] See Shen Naiwen, "Examination of the Fragments of Song Sculpture "Chongning Zang" and "Pilu Zang"," Chinese Literature and History Series, Vol. 91, March 2008, pp. 96-97.
[5] Ruan Yuan, ed., "Two Zhejiang Jinshi Zhi", vol. 10, see New Edition of Stone Carving Historical Materials, No. 14, Local Category, Zhejiang, Taiwan, New Wenfeng, 1977, p. 10444.
[6] Meng'an Yuancong, commonly known as Zhu, was a Native of Changle, Fuzhou, and was mainly active in Fujian, Jiangxi, and Zhejiang after his ordination. Regarding his biography, Wei Jing wrote the "Later Music Collection" to collect the "Jingshan Meng'an Buddha Wisdom Zen Master Ta Ming" in detail. See Wenyuange Siku Quanshu, 1169, Shanghai Ancient Books Publishing House, 1989, pp. 734-737.
[7] The first series of the Chinese Buddhist Temple History Collection, "Records of Jingshan Temple", vol. 12, Ming Literature Bureau, January 1980, p. 1088.
[8] [Japanese] Hiroo Shiina, "The Establishment of Sutra and Tibet in the Song and Yuan Dynasties", edited by Fang Guangkong, Vol. 2, No. 13, Chinese Min University Press, August 2010, pp. 315-351.
[9] For example, Dongchan Zhihua and Dongchan Zhixian, who presided over the printing of Chongning Zang, were both disciples of Yuwang Huailian and belonged to the Yunmen Sect. Guanghui Dagao, Waitjue Puming, Dongchan Congmi, and Dongchan Fashan belonged to the Huanglong Sect. Shoushan Benming, who presided over the printing of the "Piluzang", was the fourteenth emperor of Qingyuan Xingsi and belonged to the Cao Dong Sect. Xie Kong Huiming, Changqing Hui Shun, etc. are also Zen monks.
[10] See tongshi paper.
[11] This pagoda inscription can be found in Sun Qin's Hongqing Jushi Collection, vol. 32, Qing WenyuanGe Siku Quanshu.
[12] This book is a photocopy provided by Professor Yoo Fu-hyun of Daejin University in Korea, and we hereby thank you!
[13] The text reads: "For more than forty years, zen masters of the Great Wisdom have been saying things all over the world, and they are not allowed to participate in the compilation of disciples in ordinary times, but Gong Zi wrote it privately, so he became a mantle." In the year of the dawn, because of the strength of the people, it is allowed to circulate. However, there will be a sequence, and there will be detailed observations. And the Magi and the Magi received the French, and their treasures were not exhausted. What is received now is not exhausted, and it is collected, not for the after-record, Wenchang is white."
[14] The Continuation of the Tibetan Scriptures, vol. 10, pp. 151, lower column- and 152nd column.
[15] At the end of the volume of the Imperial Commentary on the Yuanjue Sutra, the continuation of the Tibetan Scriptures, there is a note that "the Emperor of jinshang's Imperial Notes on the Yuanjue Sutra was given to Lin'an Fu Trail Mountain, and it was ordered to circulate. And the monks of the Fuzhou Shuangbai'an White Lotus Society, etc., have been expanded, and they have looked at the holy system, and each of them is deeply glad, and he has ordered the skeletonization. I wish the holy life boundless, the country and the people's peace, the wind and rain smooth, the Buddha's sun shining, the Wheel of Law always turning, all sentient beings, and the same enlightenment. Chun Hee Peng Shen Ji Early Summer Ji Gong Question. This journal can also be found at the end of the volume of the Imperial Commentary on the Dafang Guangyuan Jue Shudra Sutra of the Matsubayashi Bunko collection in Japan.
[16] The Two Zhejiang Jinshi Zhi, vol. 10, see New Edition of Stone Carving Historical Materials, No. 14, Local Category, Zhejiang, Taiwan, New Wenfeng, 1977, p. 10444.
[17] This preface is not found in the Taisho Zang (the original version is the Shōjoji Hoonji Collection), but in the Gosan edition of the Gosan Edition, which is collected by the National Diet Library of Japan and other units.
[18] This preface and text are not found in the Jiaxing Collection (also known as the Trail Mountain Collection), but can be found in the Japanese Five Mountains Edition, which is held by the National Diet Library of Japan and other units.
[19] The prologue reads: "The Zen Ancestor Yong compiled the Annals of the Great Hui Zen Master, and Huang Rulin of Jing'an entered the Great Hui Room with his ancestors and asked for yu as the order." Yu Yue: The clouds sail the moon, the boat moves to the shore, the chronicle cloud also moves the boat, and the moon and the shore are high in the eyes of the scholars. The name of the Great Wisdom, which shook the earth and the earth, spread the Word to its disciples, spread all over the world, and did not wait for the rest of the order to be revealed. Yu Wen Dahui Sun An Yong song said: Where to find where to go, the earth has no land. Honorific is the title of the chronicle. "See CBETA (2014), J01, no. A042，p.793a2-6。
The content of the saying is "The Great Wisdom Ancestor has manifested for seventy-five years, the provenance of words and deeds, and the chapters and chapters can be law." The Yong Lao Collection is the Annals, which was published in the world and has supplementary learning. But it cannot be taken off without error. When Zong Yan was in the crowd, every time he looked at it, he was sorry. Later, He obtained the Book of Yingyun in Jiangxi, and ridiculed his loss, and what he had heard in the past was exactly the same. Caught the Xi Yi ugly, Aoyama has nothing to do, the first was revised, deleted into more than sixty places, rough and correct. belch! Yun Lying waiter Yu Heng and Mei can be said to have heard and seen with their own eyes, and the meeting with Yu Wang and the Double Path is clumsy and ugly, and there are few. If it is not right now, it is a non-stop argument. From now on, scholars will read without a doubt, and they will strive to pursue their husbands, and they will pursue the front, and they will be able to rise up when they fall to the ground. If it really has a great exposition, the fire of this book can also be. Or not, don't raise your hand. The Bhikkhus of Zhuhuazang performed the Hundred Prayers and Prayer Books. "See CBETA (2014), J01, no. A042，p.807b9-18。
[20] The content of this article is a transcription of Xu Bingyi's Bibliography of the Hanjingtang (four volumes). In addition, wang Guowei's "Two Zhejiang Ancient Periodicals" in the "Dahui Pujue Zen Master Chronology one volume, Zongmen Arsenal one volume, quotations one volume, one volume of testaments, Baoyou First Year Tiantai Bhikkhu Dejun Recruitment Republished in the Jingshan Mingyue Hall" should be based on this "Catalogue of books in the Collection of the Tieqin Bronze Sword Building".
[21] CBETA（2014），X70，no.1382，p.272a6。
[22] The Cabinet Bunko is not seen by this author, but this is transcribed from Ishii Shudo's "Basic Research on the Quotations of Daihui (Part 1)", Minutes of the Institute of Buddhist Studies, Komagata University, 31, March 1973, pp. 283-306.
[23] Xu Hongxia, ed., "Five Rare Collections of Song Classics: A Study on the Compilation of Japanese-Tibetan Song Monks' Poetry Collections," Peking University Press, March 2013, p. 770.
[24] In the 15th volume of the "Leftovers of Things", "Li Shang's Old Purple Smoke Hall Endowed with Authentic Deeds", it can also be seen that "after the snow in the middle of winter in Jiaxi, Junshangren made this confession, and the snow hand played, and returned from it." The word Wenqi is also strange, and the word Junbao, the richness of Gui dun, is slightly the same as the flavor of the enemy of the country." This jung should also be a de jun.
[25] Xu Hongxia, ed., "Five Rare Collections of Song Classics: A Study on the Collation of Japanese-Tibetan Song Monk Poetry Collections," Peking University Press, March 2013, p. 880.
[26] See Beibei Anthology, vol. 9, Fudan University Press, September 2014, p. 484.
[27] The First Edition of the History of Buddhist Temples in China, Records of Jingshan Temple, Vol. VII, Ming Literature Bureau, January 1980, pp. 647-650.
[28] The First Edition of the History of Buddhist Temples in China, Records of Jingshan Temple, Vol. XIII. Lower House, Ming Literature Bureau, January 1980, p. 1045.
[29] In addition to the Toyo Bunko Collection, the Southern Song Dynasty engraving of this book is collected by the Institute of Oriental Culture of the University of Tokyo (with banknote supplements, the original publication is not recorded), Otani University (only one volume of the next volume remains, there is a journal), and the Kyushu Island National Museum (two volumes are stored, there are publications) and other units.
[30] The article "The Righteousness of Xu Jun Hanging the Sword" is a passage from the Tangerine State Anthology, volume VII, "The Tale of the King of The Eighty-Three Treasures".
[31] The First Edition of the Zen Gate Yishu, vol. 5, Ming Dynasty Bureau, p. 75.
[32] For example, in the Annals of the Great Hui Pujue Zen Master, it is said that "on the twentieth day of the month, after the whole body was buried in the Mingyue Hall, it was stated that in the dynasty, with the residence as a nunnery, still built a pavilion, and bought An Chenhan.". See CBETA (2014), J01, no. A042，p.807a11-13。
[33] For example, when the Wannian Zhengjian Temple was founded, in order to raise funds, Wu Zhu had written an article "Shanmen Persuasion Yuanshu", which is now in the Goto Museum of Art in Japan, and it is said in the shu that "following the ten thousand years of the Continuation Of the Courtyard given by Mengchenhan, the temple has been completed, but the Great Buddha Treasure Hall and the Dharma Treasure Hall have not been achieved." "The so-called Fa Treasure Hall, its function is mainly to collect classics, equivalent to the Tibetan Scripture Building. It can be seen that this courtyard also has a certain collection of books, otherwise it is impossible to consider the construction of the Fa Treasure Hall. According to Dao Xuan's "Path Mountain Buddha's Journey to Zen Master's Behavior", it is recorded that "hundreds of steps are continuing in the west, and the first district of Jie'an is a place of return to Tibet." The upper building of the heavy cabinet, the secret after the first bestowal of the imperial Han." According to this, it can be seen that after the completion of this courtyard, another nunnery will be built dozens of steps to the west of this courtyard, and the treasures such as the imperial han given by the cabinet will be built.
[34] In The General Catalogue of Showa Magic Treasures, Vol. III, pp. 968-972.
[35] This preface is included in Huihong's Shimen Script Zen, vol. 23, see CBETA (2014), J23, no. B135，pp.687c28－688a13。