Ji Wenfu's Treatise on the History of Late Ming Thought mentions: "After the Wanli Calendar, there was a kind of 'crazy Zen' movement that resembled Confucianism and non-Confucianism, and that resembled Zen and non-Zen. Centered on Li Zhuowu, this movement traced back to the Yan He lineage under the Taizhou faction, and its flow spread to a group of literati in the late Ming Dynasty. "The gradual convergence of Wang Men Houxue with Zen Buddhism had a great influence on the literature and thought of that time. The late Ming Dynasty is considered a period of "Mad Zen Revival".
Wang Men's mind has a lot in common with Zen. Mr. Yang Ming "went in and out of the Buddha, the old man for a long time." To conscience is the core of Yangming Mind, which emphasizes the principle of attaching equal importance to the essence in the process of conscience, that is, "no good and no evil is the body of the mind, there is good and there is disgusting movement, knowing good and knowing evil is conscience, and removing evil for good is a specialty." ”
However, in the later period of development, the Wang Xue leftists gradually diluted the core concept of Wang Men Xinxue to conscience, and paid special attention to "no good and no evil is the body of the mind". Think of conscience as the natural nature of man. Wang Geng Youyun, a representative figure of the Wang Xue leftist school: "The way of the saints is tantamount to having sex in the sun and the moon, and everyone who has a difference is called a heretic." ”
The Wang Xue left school emphasizes the hollowing out of the ethical elements of human nature, and it emphasizes natural behavior, which is actually very close to the concept of Zen Buddhism, but in the way of dealing with the world, the "crazy Zen" school emphasizes active entry into the world, which is contrary to the Zen concept of birth. During the revival period of Mad Zen, there were many "chivalrous monks" like Lu Zhishen who had the concept of joining the world, and the Zen master Daguan was a very representative one of them.
Li Zhuowu and Jin Shengsi, the two most important commentators of "Water Margin", both lived in the era of the revival of "Crazy Zen". Among them, Li Zhuowu was a representative of the crazy Zen wind of that era, so their comments on "Water Margin" will inevitably carry the imprint of the ideas of the times.
Lu Zhishen, a character who was very popular with both Li Zhuowu and Jin Shengsi, did have many aspects that were in line with the "crazy Zen" ideas of the time. Moreover, under the influence of Yang Mingxin, the ideological circles at that time began to break the pursuit of mellow and Confucian style, and the style of reverence for heroes became more and more popular. And Lu Zhishen is a real chivalrous guest, Yuan Ben called him a "heroic Zen guest", this evaluation is very accurate, that is, it shows his identity as a monk, but also shows his positive attitude towards entering the world. In fact, Lu Zhishen, like many senior monks, went beyond the so-called identity of birth and entry into the world, and performed the work of helping the world and saving the people as a monk.
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In addition to being an officer in one appearance, Lu Zhishen later became a wanted criminal because of saving people. He appeared as a monk after his ordination under Elder Zhizhen of The Wenshu Monastery in Wutai Mountain, and his nickname was also Flower Monk, which also proved his status as a monk, so lu Zhishen appeared as a Buddhist most of the time in "Water Margin".
Although Lu Zhishen did not observe the precepts and drank wine and ate meat, the identity of a Buddhist should be born. However, instead of discussing Lu Zhishen's identity, it is better to discuss the changes in his spiritual realm. After all, Lu Zhishen's renunciation at the Wenshu Monastery in Wutai Mountain was not voluntary, but because his status as a wanted criminal was desperate, the only way out was guided by Zhao Yuanwai.
It can be said that although Lu Zhishen was a monk at this time, his soul had not yet taken refuge in Buddhism, and in reality, examples of such physical and mental differences abounded. However, Elder Zhizhen had long anticipated Lu Zhishen's end, and in the end he would have a truly epiphany, and his body and mind would be fed into the Buddha's Gate. "The heavenly heart, the heart is straight, although fierce and stubborn at the moment, after a long time, it will be pure, and the results will be extraordinary."
As for Lu Zhishen's deep soul beginning to take refuge in Buddhism, this began with the liberation of the well of entanglement. Chapter Ninety-Nine has: "The monk laughed again, 'Up to the unavoidable, down to the infinity, three thousand thousand, the world is far away, and no one can know.' He also said, "All men have hearts, and those who have hearts must have thoughts; hell and heaven are born of thoughts." Therefore, the Three Realms are only the mind, the ten thousand laws are only knowledgeable, and if one thought is not born, then the six paths are sold, and the reincarnation is extinguished. The Shang family listened to his words clearly, and hoped that the monk would sing a great song. The monk laughed and said, "As soon as you enter the well, it is difficult for you to get out of the heavens, so I will show you the way to go." ’”
At this time, Lu Zhi had a deep epiphany, and his soul had begun to go to the Buddha, just waiting to complete his mission in the world. The 119th time of the "Water Margin" writes lu Zhishen's final ending, confirming the proposition of Elder Zhizhen: "Capture every summer, and cling to it when it meets wax." Listen to the tide and round, see the letter and be silent."
Lu Zhishen heard Chao Xin at the Liuhe Temple in Hangzhou, remembered elder Zhizhen's proposal, and then died and returned to the arms of the Buddha Lord. Only to completely complete his birth identity.
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After Lu Zhishen became a monk in The Manjushri Monastery on Mount Wutai, he remained as a monk until the final liuhe temple. Unlike ordinary monks, Lu Zhishen had never learned to meditate, and he also drank wine and ate meat, killed people and set fires, while Elder Zhizhen twice said that he would achieve extraordinary results in the future.
The fact is also that Lu Zhishen finally sat down at Liuhe Temple, and he was one of the few good people in Liangshan who received a good death. Lu Zhishen was a monk, and his actions undoubtedly reflected his embrace of the philosophy of joining the world. He is a figure who can give warmth among the good men of Liangshan, and this warmth comes from his reckless interests in eliminating the strong and helping the weak, saving the suffering and saving the suffering.
This is in line with the Buddhist concept of universalizing all sentient beings and sacrificing oneself for others.
He did not care about personal interests to rescue the unknown Kim father and daughter, as well as the monks of the monastery who had been rescued by Choi Dao-sung and Qiu Xiaoyi at the Clay Pot Temple, which was very different from the ascetic monks who lived in seclusion in the ancient temples of the mountains. Li Yan described him as "a benevolent man, a saint, a brave man, a god man, an arhat, a bodhisattva, and a Buddha." ”
In fact, there are many senior monks born in Buddhism with the world in mind. Li Yan himself was a monk, but his behavior was very different from that of a traditional monk. He drank wine and ate meat, flirted with Youdan, and went to the widow's door at night, it can be said that he did not put the behavior norms of the monks in his eyes at all, and in Li Yan's eyes, the so-called Buddha-nature has no direct relationship with specific behavior, and the real Buddha-nature is to see whether people's behavior meets the requirements of the Buddha's universal sentient beings, the concept of self-denial, And Li Zhen's thought is to blur the boundary between birth and entry into the world. He even believed that Confucius "although his name is at home, he is a lifelong monk." ”
Li Yan was the only monk who was in the Buddhist Gate but had always embraced the desire to save the people of the world. One of the four great Zen masters at the end of the Ming Dynasty, the Daguan Zen master devoted his life to saving the people from water and fire. The "Purple Cypress Old Man's Collection" records: "Sexual delay in the landscape, life running birds flying, no sodium, no foot, serious king loyalty and filial piety of the great festival." Daguan said that he had three major negatives: "If the old man does not return, then I will be born with a big burden, and if the mining tax is not up, then I will save the world with a big burden, and if the "Transmission of lights" is not continued, then I will have a big negative." If these three major negatives are released, they should not bear the burden of going to the king's house. ”
In the end, the Zen master Daguan was imprisoned for resisting the mining tax, and later imprisoned in prison. At the end of the late Ming Dynasty, due to many wars and the emptiness of the Ming Dynasty treasury, Shenzong began to collect mining supervision taxes from the whole country, and the Nanjing Taishou at that time was arrested and imprisoned for tax resistance.
Daguan, who was in Lushan at the time, was very angry after hearing the news, and resolutely went to Beijing to rescue Wu Baoxiu, and later offended the powerful people in the DPRK, and was arrested and imprisoned in the case of the "Continuation Demon Book" in the thirty-first year of the Wanli Calendar, and finally died in prison, fulfilling his oath with his own life.
Daguan can be said to be a real monk, he did not passively avoid the world, but with the compassion of the Buddhist family to purify sentient beings, to save people from water and fire, which is exactly in line with the "crazy Zen" thinking at that time, it can be said that the spiritual realm of The Daguan Zen master is beyond the birth and entry into the world.
This kind of "crazy Zen" thought is also embodied in Lu Zhishen, because his behavior is also beyond the birth and entry status. From passing through Taohua Village to rescue Liu Taigong's daughter after leaving Wutai Mountain, to eradicating Cui Daocheng and Qiu Xiaoyi, who did nothing wrong, to saving Lin Chong's life by making a big fuss about wild boar forest, this shows Lu Zhishen's idea of saving the people.
But after all, there are a few who can be saved by their own strength, so Lu Zhishen followed Song Jiang zhengliao, recruited Fang La, killed Xiahou, and captured Fang La, which can be said to be a miracle of repeated feats, hoping to liberate sentient beings from the sea of suffering, he is different from ordinary monks who practice themselves to seek liberation, and he seeks the liberation of sentient beings.
It's just that Lu Zhishen is more and more confused on the road of practicing chivalry and righteousness, saving the people in the world, in this dark world, there are too many people who do evil, there are too many people who need help, and a few people such as Lu Zhishen alone can't change anything at all, and finally sit in Liuhe Temple quite a Zen ending, which also means that Lu Zhi has no worries after deep enlightenment.
Written by /Li Yuan【Reading History Life】