Historically, the Eastern Jin Dynasty was an unfortunate dynasty, it was full of contradictions from its establishment, and soon it was full of crises, and after the middle period, as the regime was close to collapse, the metaphysics originally advocated by the clan gradually declined, and the ruling group began to look for theoretical life-saving straws from the combination of Confucianism and Buddhism in order to maintain and adjust the ruling order. During this period, Buddhism received more and more attention. The famous monk Hui Yuan happened to be active during this period, he was one of the most famous monks at that time, and he was also the most influential monk in the history of Lushan.
At the age of thirteen, Hui Yuan traveled with his uncle to study in Xuchang and Luoyang, reading Confucian and Taoist classics, and he was "a young man, a scholar of the Six Classics, and a good man of zhuang and lao" (see "Biography of a High Monk, Volume 6, Shi Hui Yuan") Hui Yuan was originally interested in Confucianism, but political turmoil made him have the idea of seclusion. Originally, he wanted to go south to study at Fan Xuanzi, who lived in seclusion in Yuzhang (present-day Nanchang, Jiangxi), but the turmoil in the Central Plains prevented him from going south, and he heard that the famous monk Dao Anli Monastery was in Taihang Hengshan to preach Buddhism, and Hui Yuan immediately went to Hengshan with his younger brother Hui Zhi to seek advice. After going up the mountain, when Hui Yuan listened to Dao'an explain the Prajnaparamita Sutra, he was "enlightened", and he sighed: "The nine streams of Confucianism are all chaff ears!" (See "The Biography of the High Monk and the Distant Biography of Shi Hui") So he resolutely threw his hair with his brother and began the life of a Buddhist monk. Hui Yuan's reading of the scriptures was different, he was "very strong, he often wanted to always take the Gang Wei and take Dafa as his own responsibility", and his understanding of the Buddhist teachings was extremely deep, so Dao An praised with satisfaction: "Let the Dao flow to the eastern country, it is far away!" He pinned his hopes for the widespread spread of Buddhism in the land of China on Hui Yuan.
Portrait of Hui Yuan
Hui Yuan and his classmate Hui Yong wanted to go to Luofu Mountain in Guangdong to teach, Hui Yong passed through Xunyang when he was left by the county man Tao Fan, went to Lushan, Hui Yuan was also retained by Hui Yong, and then arrived at Lushan, they saw that Lushan was quiet, and decided to temporarily live in Lushan. Hui Yong lived in the Xilin Temple built for him by Tao Fan on the north side of Lushan Mountain, while Hui Yuan lived in the house hall built for him by Shi Huanyi of Jiangzhou on the east side of Lushan Mountain, which later became the famous Donglin Temple in Lushan and became the center of the spread of Buddhism in the south. Donglin Temple bears the "peak of the furnace", the "waterfall of the valley", "the clear spring ring steps, the white clouds full of rooms", "the temple is not placed in the Zen forest, the forest tree smoke condensation, the stone path moss, all in the walk, are clear and pure." (See Biography of the High Monk, Vol. 6, Shi HuiYuan Biography) Hui Yuan lived at Donglin Temple for more than thirty years until his death.
Lushan Donglin Temple
During Hui Yuanbu's stay in Lushan, Buddhism had spread widely in Jiangnan, but at that time, the atmosphere in the Buddhist circles was not good, and the upper-class monks befriended powerful people and catered to the currents, ostensibly to promote Buddhism, but in fact they were greedy for private interests and integrated into secular rights. Hui Yuan was very worried about this situation, and he indignantly said in the "Discussion with Huan Taiwei on the Book of Jian Shaomen": "Buddhism is late, and it is long and chaotic, and every thought is full of indignation. After Hui Yuan retreated to Lushan, he practiced the Dharma, insisted on not entering the capital, not being a prince, preaching Buddhist precepts, and vigorously advocating the translation of Buddhist scriptures. When he saw that the Buddhist scriptures in the south were uneven and the Vinaya was mutilated, he sent his disciples to the Western Regions and brought back more than 200 new sutras of the Fang Et al., which he was able to translate in Middle-earth. In the sixteenth year of the reign of Emperor Xiaowu of Jin (391 AD), the Buddhist Hinayana master SanghaTipa of northwestern India came to Lushan, and Huiyuan asked him to translate the Abhidharma and the Three Dharmas. Hui Yuan and the Buddhist scholar Zhu Daosheng, who lived in Lushan at that time, vigorously studied and advocated Vitanology, making Vitanology popular for a while, and the basic teachings of Vitanism were that I am nothing and Dharma is there, and this concept later had a greater influence in the south.
Hui Yuan like
Hui Yuan died in the twelfth year of the reign of Emperor Yixi of Jin 'an (416 AD) at the Age of Eighty-three at the Eastern Lin Temple of Lushan. His writings are organized into ten volumes and fifty articles. He is the author of twenty volumes of the Outline of the Great Wisdom (also known as the Commentary on the Essentials of the Great Wisdom), one volume of the Treatise on disrespecting the King, three volumes of the Eighteen Branches of asking the Mahayana Profound Meaning (and the Answer of the Rosh), one volume of the Introduction to the Great Wisdom, one volume of the Abhidharma Order, one volume of the Order of the Three Dharmas, one volume of the Myophra Lotus Sutra, one volume of the Ming Report, one volume of the Zen Sutra on the Convenience of Practice, one volume of the Treatise on The Debate of the Mind, one volume of the Treatise on the Nature of the Dharma, one volume of the Treatise on the Obedience of Shamen, one volume of the Treatise on the Interpretation of the Three Reports, one volume of the Buddha's Shadow Praise, and "The Treatise on the Three Reports of Interpretation", one volume of the "Buddha's Shadow Praise", and "The Treatise on the Wisdom of the Mind", and "TheOry of the Dharma". Recitation of the Preface to the Collection of Buddhist Samadhi Poems", etc.
Hui Yuan immersed himself in the study of Buddhist theory in Lushan, wrote books on Buddhism, and promoted the development of Buddhism, at that time, Hui Yuan made great contributions to the sinification of Buddhism, he founded the most famous monk in the history of Lushan, and also became a famous Chinese monk who made great contributions to Chinese Buddhism.
First, HuiYuan integrated traditional Chinese Confucianism and metaphysics into Buddhism, promoting the sinification of Buddhism and allowing Buddhism to spread more effectively in China.
Before Hui Yuan, the Buddhist community usually regarded Buddhism as internal learning, while Confucianism and Xuan were regarded as external paths, and Buddhism rejected Confucianism and Xuan. In Hui Yuan's view, the three schools of Confucianism, Buddhism, and Xuan are unified, and he not only specializes in Buddhism, but also combines sutra and metaphysics, and he integrates the three schools of Confucianism, Buddhism, and Xuan. Hui Yuan advocated the integration of the inner Buddha with the outer Confucianism and Xuan, so that the three could be combined and clear, with Buddhism as the mainstay and Confucianism and Xuan as the supplement. He knew that there would be a sect (Buddha) and a hundred schools of thought (Confucianism, Xuan, etc.). Hui Yuan strives to combine traditional Chinese ideas and concepts to interpret Buddhist concepts, so that many literati in the intellectual circles who are familiar with traditional Chinese philosophical thought can accept and interest in Buddhism. At the same time, he also had close contacts with ancient Chinese cultural circles and Taoist and Taoist figures, such as Tao Yuanming and Taoist Lu Xiujing often visited Huiyuan, and later, the famous Painting of Huxi Three Laughs in the Southern Song Dynasty depicted the story of Huiyuan and Tao Yuanming and Lu Xiujing. Hui Yuan and the cultural celebrities at that time, Such as Xie Lingyun and Zhu Daosheng, also had quite close contacts and were close friends. In addition, Hui Yuan is also good at using the concepts spread by the Chinese tradition to annotate Buddhism, for example, combined with the traditional concept of good and evil, he put forward ideas such as "retribution of the three worlds", "reincarnation of the soul", "Pure Land of the Western Heavens", etc., which greatly affected the acceptance and understanding of Buddhism by the Chinese people and promoted the spread of Buddhism in the folk.
Tiger Creek Three Laughs Diagram
Secondly, Hui Yuan strongly advocated the "Midas Pure Land Method" and creatively expounded the basic concepts of the Pure Land Sect. As a result, Hui Yuan was revered by the monks of the Pure Land Sect in later generations as the first ancestor of the sect. Under the advocacy of Hui Yuan and others, the "Pure Land" method was widely spread in the south.
In Lushan, Hui Yuan, together with Liu Yimin and others, made an oath in front of the statue of Amitabha, formed a society to study and disseminate Buddhism, and founded the earliest association in the history of Chinese Buddhism, with the fundamental purpose of specializing in the practice of the "Pure Land" method. Xie Lingyun, an important figure of the Xie clan of the Eastern Jin Dynasty, especially admired Hui Yuan, and after visiting Hui Yuan in Lushan many times, he once opened two pools of water in the East and West for Hui Yuan in the Donglin Temple, planted white lotuses, and later, the Buddhist society founded by Hui Yuan was called "White Lotus Society", so later the Pure Land Sect was also called "Lotus Sect". The Pure Land Sect uses basic texts such as the Sutra of Immeasurable Life, the Sutra of Contemplating The Immeasurable Life, and the Amitabha Buddha (referred to as the "Three Sutras of pure land").
The Pure Land Sect advocates the "Pure Land of the Western Heavens", that is, in addition to the world experienced by the human world, there is also a world of bliss, called the "Pure Land of the Western Heavens", and everyone meditates on "Nam no Amitabha Buddha" every day, cultivates good and eliminates evil, and after death can be reborn in the Western Heavens Bliss.
The so-called "Pure Land of the Western Heavens" actually refers to the state of the Pure Land of Bliss and Perfection. That is to say, after all sentient beings have left the world of evil and tend to the path of liberation, they can enter a pure state, that is, the Western pure land world depicted in the "Three Classics" of the Pure Land. This pure state has three basic characteristics, namely, peace and happiness, purity and solemnity, and pure good and no evil.
The so-called "peace and well-being" refers to the removal of suffering, thereby entering a state of spiritual pleasure and attaining the state of Dharma after attaining Nirvana. This state of the Immeasurable Life Sutra is "Bliss" or "Bliss", which the Amitabha Sutra calls "Bliss", and the Buddhist Sutra on The Immeasurable Life sutra calls it "Blissful World". "Bliss" means that there is no longer the suffering of sentient beings in the pure realm, that is, "there is no name for suffering, but there is a sound of natural happiness, which is why the name of the country is bliss." (On the Immeasurable Life Sutra, Taisho Zang, vol. 12, 271) "The sentient beings of his kingdom have no suffering, but receive all kinds of happiness, hence the name Bliss." (Amitabha Sutra, Taisho Zang, vol. 12, 346 below) There is no suffering of sentient beings, natural happiness, this is bliss. In the pure state of bliss, sentient beings share natural happiness and live a very pleasant and pleasant life, so, "In the next life of the ten directions, the heart is happy and pure, and it has come to our country, and it is happy and peaceful." (On the Immeasurable Life Sutra, Taisho Zang, vol. 12, 267)
The so-called "pure and solemn" refers to a kind of "Seven Treasures Solemn" state, the Pure Land "Three Classics" pay great attention to the description of this "solemnity", this "solemnity" is not an ethereal spiritual realm, but there are all kinds of treasures and flowers of the Pure Land World as a basis, from a formal point of view, the "Pure Land of Bliss" is actually not nothing, but beautiful and not dirty, there are precious treasures, there are wonderful flowers, etc., "the land of bliss, the seven-fold fence, the seven-fold net, the seven-fold tree, are all surrounded by four treasures. It is the name of the other country known as Bliss. (Amitabha Sutra, Taisho Zang, vol. 12, 346 below) For example, there is a pond of seven treasures, the bottom of the pool is covered with golden sand, the steps on the side of the pool are composed of gold and silver, and the pavilions are erected on the pool, decorated with seven treasures; there are delicate and fragrant lotus flowers in the pool; moreover, there is beautiful music fluttering in the air above the pool, and there is the sound of "heavenly music"; on rainy days, there is rain of mandala flowers, and the climate has always been very suitable, "There is no four-hour spring, autumn, winter, summer, cold and hot, often and adaptable." (On the Infinite Life Sutra, Taisho Zang, vol. 12, 270) The Buddhas and sentient beings who live in this pure land have an infinite lifespan, hence the name "Amitabha."
The so-called "pure good and no evil", the Pure Land "Three Classics" describe the pure good and no evil moral ideals of the Pure Land world from the content, of course, sentient beings can not easily enter this realm, but must go through the practice of eliminating evil for good. If one does not cultivate goodness, "there is no goodness to be ashamed of, there is no virtue to be ashamed of, it is the reason for death and evil pleasures, and it suffers from this long suffering" (on the Immeasurable Life Sutra, Taisho Zang, vol. 12, 271), you will never be able to enter this state. In the Pure Land World, doing good has become a natural nature, and there will be no impulse to do evil, "The land of the Buddhas, the heavens and the like, naturally do good, not much evil, easy to enlighten." (The Immeasurable Life Sutra, volume 12, 275) Therefore, in this realm, there are no longer "three evil pleasures" (hell, hungry ghosts, and beasts) life, and "there are no three evil pleasures in the land of The Buddha." (Amitabha Sutra, Taisho Zang, vol. 12, 347) Without the "three evil pleasures," it is the perfect state of ideal morality, so the pure land world is the spiritual blissful world.
Therefore, the Sutra of Immeasurable Life emphasizes the separation from the evil of the three poisons (greed, anger, and delusion) and toward the good, points out that the three poisons are the causes of all evils, and advocates the "three good roots", that is, no greed and good roots, no anger good roots, and no foolish good roots. He advocates the eradication of evil caused by greed, believing that "less desire is content, there is no defilement, there is no confusion, there is no obstacle to wisdom" (The Immeasurable Life Sutra, volume 12 of the Taisho Collection, 274 below); it is opposed to evil caused by anger, believing that conflicts arise from bad intentions, and therefore resentment is formed, so it is necessary to live in harmony, "always speak in harmony, and do not contradict each other." (The Sutra of immeasurable life, Taisho Zang, vol. 12, 274 below) emphasizes that evil should be avoided because of foolishness, because foolishness does not dissolve, one does not believe in the true meaning of the Dharma, does not believe in cultivating goodness to attain goodness, and does not know how to cultivate the Tao. (The Immeasurable Life Sutra, volume 12, 275) Obviously, foolish people will naturally never enter the pure realm.
Hui Yuan's great strength lies in the combination of traditional Chinese ideas and concepts, creatively put forward the "three generations of cause and effect", "soul reincarnation" and "Western Heaven Pure Land" theory, and transformed the basic buddhist concept of pure land Buddhism into a concept that could be accepted and accepted by the ideological, cultural circles and ordinary people in China at that time, so as to promote the spread of Buddhism.
In cosmic life, there are "three lifetimes of cause and effect", that is, the causes created in the past life and the effects in this life; the causes created in this life and the effects in the next life. There are causes and effects between the three lifetimes, so the fruits of this life originate from the evil conditions of the previous life; the good conditions in this life can make the future life have positive results, of course, in this life and this life, we must do good and eliminate evil in order to enter the Pure Land World.
Everyone's soul will continue to be "reincarnated" in this world, and this life can be rich and noble because the previous life was very rich; the poverty in this life is because there was poverty in the previous life. In this life, as long as you can meditate on "Nam no Amitabha Buddha" every day and do your best to cultivate good and eliminate evil, you can enter the Western Heavenly Blissful World in the next life. The Buddhist concept spread by Hui Yuan is that the Pure Land of the West is not out of reach, as long as you can stay away from the "three evils", away from the "five evils" (killing, stealing, adultery, gossip, and drinking), and do your best to be good, you can enter the Pure Land of the West, so the Sutra of Immeasurable Life says: "I am a Buddha in this life, reduce the five evils, eliminate the five pains, extinguish the five burns, attack evil with goodness, pull out the suffering of life and death, make the five virtues, and ascend to nothingness." (The Immeasurable Life Sutra, vol. 12, vol. 277)
Hui Yuan's view, there are not so many esoteric and difficult To understand Buddhist words, but it is very in line with the traditional worldly common sense, in traditional Chinese culture, there has always been the basic concept of "good has good rewards, evil has evil rewards" and "accumulation of virtue and good deeds, and happiness in the past life", just like the ancient Chinese classic "I Ching" has long had such a concept, "The I Ching Wen Yan Chuan" said: "The house of good will have yuqing, and the house of accumulating bad will have residual disasters." "Hui Yuan used traditional Chinese secular concepts to interpret Buddhist ideas and sinicize Buddhism, so it is no wonder that the Buddhist ideas of the Pure Land Sect can be widely disseminated.
Third, Hui Yuan focused on spreading Buddhism, and his influence was not limited to the monastic circles, but also extended to the political and cultural and ideological circles, and he had close contacts with some people in the cultural and political circles at that time, but he never became a master, nor did he rely on the magnates, and he skillfully and resolutely maintained the Buddhist independent concept of "Shamen disrespecting the king".
Due to Hui Yuan's growing contributions in the Buddhist circles, his fame and influence have not been limited to the monastic circles, but have expanded to the ideological and cultural circles, knowing that even some dignitaries in the political circles have also looked up to him, but since he entered Lushan, for thirty-two years, he has always insisted on keeping a distance from the worldly power field and never clinging to the magnates. No matter how noble the status and status of the people who visited him in Lushan, when the visitor left Donglin Temple, Hui Yuan was only sent to the edge of Tiger Creek, bounded by Tiger Creek and never crossed the boundary. Hui Yuan used this to show that he would not involve a career and would never be attached to the powerful.
There are mountain stones above Donglin Temple, and the mountain stone is the peak, and it is said that because some people saw tigers jumping over the stone rocks at the top of the peak, there was a continuous stream of spring water flowing down from the crevices of the peak rocks, and the water flowed into a stream, so the spring water was called "Tiger Creek Source". Hui Yuan had a close relationship with the Famous Eastern Jin Dynasty scholar Tao Yuanming and the Taoist Monk Lu Xiujing, and the three of them together were regarded as knowing, and the discourse was very speculative, and when Tao and Lu wanted to leave Lushan, Hui Yuan unconsciously sent them to Tiger Creek, and later, some painters painted the "Three Laughing Pictures of Tiger Creek" because of this story, and Tiger Creek has always been the stop for Hui Yuan to send guests.
When Hui Yuan was practicing Buddhism at the Eastern Lin Temple in Lushan, some high-ranking officials and celebrities of the Eastern Jin Dynasty often visited Hui Yuan at the Donglin Temple, for example, after the Eastern Jin Dynasty, the great scholar Yin Zhongkan, the grandson of Taichang Yin Rong, the son of Master Yin of Jinling, when he was about to take up the jingzhou thorn history, he passed through Lushan Mountain, and made a special trip up the mountain to visit Hui Yuan, Hui Yuan and Yin Zhongkan went to Lushan Beijian to welcome guests to Songxia to talk about the "I Ching", exploring Easy Reason, and talking for a long time, so that the two were very engaged, Yin Zhongkan admired Master Huiyuan's wisdom and depth, he lamented that it was difficult to compare with Huiyuan. Hui Yuan, on the other hand, said to Yin Zhongkan: "The talent of the emperor is like a spring in the mountains." For this reason, later generations called the spring water that welcomed Matsushita "Smart Spring". "Smart Spring" witnessed the close interaction and heartfelt conversation between Hui Yuan and Yin Zhongkan. Later, the son of Sima Huanwen, the general of the Eastern Jin Dynasty, Huan Xuan, led the army to recruit Yin Zhongkan, when the army passed through Lushan, Huan Xuan specially invited Hui Yuan to meet next to Hu Xi, but Hui Yuan did not want to see Huan Xuan, the minister of power, on the grounds that he was old and sick, refused to go to Hu Xi to see Heng Xuan, Huan Xuan had no choice but to personally cross Hu Xi and wanted to see Hui Yuan at Donglin Temple. Huan Xuan's entourage felt inappropriate, and advised Heng Xuan: "When former Yin Zhongkan entered the mountain, he had great respect for Yuan, and it was appropriate for the general not to respect Yuan! Huan Xuan replied, "Yin Zhongkan is also a dead man, and General Ben can not be disrespectful to Yuangong." Huan Xuan saw Hui Yuan, bowed his knees in reverence, and deliberately asked Hui Yuan: "The saint said that the body is given by his parents, so why did Yuan Gong go to his hair?" Hui Yuan replied, "Go and send it for the sake of standing on the sidewalk." Huan Xuan did not know how to oppose, had to agree, Huan Xuan wanted to question Hui Yuan again, but did not dare to open his mouth again, had to ask the army about the conquest, Hui Yuan did not answer. Huan Xuan couldn't, so he had to ask Hui Yuan what his wish was, and Hui Yuan replied, "May the benefactor be safe, and may Yin Zhongkan be safe!" After Huan Xuan descended the mountain, he said to his entourage, "Yuangong is a high-ranking person who has never been seen in his life." ”
Later, Huan Xuan blackmailed Tianzi to order the princes to be authoritative, and he had never been able to forget Hui Yuan, sending a letter to force Hui Yuan to go down the mountain to enter the dynasty, and Xu was a high-ranking official. Hui Yuan replied to the letter, his words were firm, he was never an official, Huan Xuan finally asked Hui Yuan not to move. Later, Heng Xuan ordered the monks to be dispersed and rehabilitated. However, he specifically pointed out to his subordinates that Lushan was a place where virtuous people lived, and its Buddhist temples were not among the dispersals. In fact, in Heng Xuan's heart, he has always respected Hui Yuan. Therefore, Hui Yuan wrote to Huan Xuan, talking about the precepts of the Dharma, and persuading Heng Xuan to accept the Dharma, and Huan Xuan accepted Hui Yuan's suggestion.
In fact, Hui Yuan did not refuse to associate with officials, and he also interacted with various officials who were opposing sides, but he was able to maintain a distance from high-ranking officials, never rely on the magnates, and always maintain the independence of Shamen, which was very rare.
When Emperor Cheng was young, Yu Bing assisted the government, Yu Bing advocated that the monks should respect the emperor, and Shang Shu Order He Chong, servant Chu Yi, Zhuge Hui, etc. disagreed with Yu Bing, holding different views, the Shangxiang Emperor allowed the monks not to pay homage to the emperor, while the Menxia Province rejected the suggestions of He Chong and others in accordance with Yu Bing's instructions, Huan Xuan agreed with Yu Bing's proposition, wanting to make the monks respect the emperor, and wrote to Hui Yuan, asking him to take the lead in honoring the emperor, Hui Yuan replied: "The robes are not the clothes of the court, the bowl is not a temple corridor, and the monks are guests outside the dust." The king should not be honored. After Heng Xuan read the letter, he changed his opinion. Therefore, Hui Yuan wrote "Shamen Disrespecting the King". Hui Yuan not only advocated that the monks disrespect the emperor in action, but also in theory, and clearly stated that the monks did not depend on the position of the magnates.
Later, Huan Xuan usurped the throne as emperor, Liu Yu raised an army against him, Huan Xuan was weak, it was difficult to resist, and fled westward, and Sima Dezong, the emperor of the Eastern Jin Dynasty, returned to the capital division from Jiangling, and when the emperor drove through Lushan, the auxiliary minister He Wuji knew that Hui Yuan was very famous, and sent a letter to Donglin Temple, urging Hui Yuan to go down the mountain to meet the holy driver, and Hui Yuan refused to go down the mountain to welcome the emperor on the grounds of old age and illness. After Emperor Dezong knew about it, not only did he not blame Hui Yuan, but he also sent his envoys to Donglin Temple to comfort Hui Yuan, and Hui Yuan wrote a letter of thanks, and explained that he was old and sick and inconvenient to drive, and Emperor Dezong issued a condolence to answer. Hui Yuan insisted on his position of not attaching himself to the magnates, resolutely rejected the suggestion that the powerful ministers asked him to welcome the holy car, and maintained the buddhist integrity.
There is another thing that also shows Hui Yuan's position of "Shamen disrespecting the king". After the Eastern Han Dynasty famous Ru Lu Zhi, lu Xun, one of the heroes of the late Eastern Jin Dynasty and the leader of Tianshi Dao, occupied Jiangzhou, he specially went to Lushan to visit Huiyuan. In the eyes of the imperial court, Lu Xun was a thief, but Hui Yuan and Lu Xun's father were both students when they were young, and when Lu Xun visited the mountain, Hui Yuan talked with him about the past and talked happily, at this time, a monk in the temple reminded Hui Yuan: "Lu Xun is a thief, and he is friendly with him, and he is not afraid of the suspicion of the imperial court. Hui Yuan replied, "In Buddhism, there is no choice but to choose from, and the wise should understand this principle and not be afraid of it." Later, Song Wu consulted Lu Xun, and his entourage said: "Hui Yuan is living in Lushan, and he has had great contacts with Lu Xun. Song Wu said: "Yuangong is a model for the world, and he must be regardless of each other." He immediately sent emissaries to send letters to pay tribute to Hui Yuan, and also sent money and food. All the monks were impressed by Master Huiyuan's insight and foresight.
Hui Yuan maintained an appropriate relationship with various high-ranking officials "near" and "far" in such a clever way, Hui Yuan insisted on the position of "Shamen disrespecting the king", in Hui Yuan's heart, clinging to the magnate should not be what a monk should do.