Recently, Shanghai literature and history expert Gu Jingyan's collection of Ming Dynasty Li Liufang and six other people", "Rebuilding the Nine Pin Guan Midas Hall and Other Solicitation Volumes", dropped the gavel at a high price at the 2019 Duoyunxuan Art Spring Auction, which aroused the attention of many parties in society. In addition to Li Liufang, the authors also included Jiading Xu Zhaoxi (son of Xu Xuemo of the Libu Shangshu), Zhang Hongpan, Xu Shimian, Zhu Guosheng of Yunjian and Ni Changwei of Pinghu, all of whom were Jiangnan scholars in the late Ming Dynasty, of which Li Liufang was the most famous.
Li Liufang (1575-1629), also known as Maozai, Yizi Changyu, Tanyuan, Xianghai, Pao'an, Liufu Daoren, late Shenyu Resident, Mingnan directly under the Suzhou Prefecture Jiading County Nanxiang Town (now part of Shanghai) people. He was good at poetry, calligraphy and painting, proficient in printing and engraving, with twelve volumes of the "Tanyuan Collection" and a number of calligraphy, paintings, and engraving works passed down to the world, and his apprentice landscape paintings were included in the "Mustard Garden Painting Biography" compiled by Li Yu in the Qing Dynasty.
Portrait of Li Liufang
In fact, as a scribe, Li Liufang has repeatedly raised funds for Buddhist temples in his hometown of Jiading and Suzhou, Hangzhou and other places by writing articles such as Shu, Preface, and Origin, to help the development of Buddhism in the Jiangnan region. The "Reconstruction of the Origin of the Nine Pins View midas Hall" filmed by Imado Yunxuan is only one example.
Gu Jingyan Tibetan Ming Dynasty Li Liufang and six other people "Rebuilding the Nine Pins Guan Midas Hall and Other Solicitations and Thinning Volumes" (partial)
Voice price, identity and friendship: the reason why the monks asked Li Liufang to persuade them
The reason why Li Liufang was mostly invited by monks to write articles to raise funds was mainly for the following three reasons. First of all, Li Liufang's poems, calligraphy, paintings and engravings are all workers, which is prestigious in the world, so it has a strong social appeal and influence. Between Tomorrow Qi and Chongzhen, Xie Sanbin, a native of the Four Mings, was concerned about the collation of township documents, and the Tanyuan Collection was published with his support after Li Liufang's death. He said in the "Preface to the Tanyuan Collection": "Long and long, long and old, twenty years of family names, articles and paintings, brilliant sea." His thieves steal names and surnames and show off their names, and they are enough to serve their parents and live wives. ...... The place of the long dragon is circulated, and it is unknown what the country of Chicken Forest and other countries is like. All my Gongqing scholars, down to Jia Shuye, and Daoist swordsmen, all admired ruoguren. "Li Liufang's literary and artistic works were widely circulated and influential at that time, which can be seen here. Dong Qichang, a famous calligrapher and painter of the same period, had a higher evaluation of Liu Fang, believing that "his people are ancient, his skills are ancient", and "his communication is also passed on through the ages" (Rongtai Collection, Volume IV).
In fact, the Jiading culture of the Ming and Qing dynasties is most prosperous in the late Ming dynasty after the Ming Dynasty and the Qing Qianjia dynasty. The Cultural Figures of Jiading in the Qianjia Period took Qian Daxin and Wang Mingsheng of the Qianjia School as benchmarks. In the late Ming Dynasty, represented by Tang Shisheng, Lou Jian, Cheng Jiaxuan, and Li Liufang, they were known as the "Four Gentlemen of Jiading", and among the four gentlemen, Li Liufang was the leader, and enjoyed a clean reputation in the literary art garden. Under the fame, Li Liufang's advantage of relying on personal charm and launching fundraising is beyond doubt.
"Jiading Four Gentlemen" Yaji Stele Tuotuo (the original stele is now in shanghai Jiading Confucius Temple)
Secondly, as a Buddhist layman, Li Liufang firmly believes in the Pure Land, has a heart to protect the Buddha, and his intention is to fist and fist. According to the Guangxu Jiading County Chronicle, volume 30, Jiading Donglin Nunnery was one of the places where Li Liufang studied and studied in his early years, and his childhood was not less than that of the Shi clan. During the Wanli Dynasty, he took refuge in Yunqi Qihong( commonly known as Shen, courtesy name Qihong, also known as Fuhong, character Buddha Hui, who lived late at Yunqi Temple in Hangzhou, because he thought it was a name, nicknamed Lotus Pond), "his Dharma name guang (山扈)", "self-signed Yunqi disciple, who converted to the lotus pond master" (Ye Gongqi's "Yu Mo Shu Shu 2 Ofe Yuan, Li Tan Garden Handwritten Forty-two Chapters of the Scriptures"). Liu Fang's poem "Holding the True Rest zen master pagoda courtyard sitting on the night and sitting on the occasion" has a note: "Zen master Wei Yun: 'The old monk has his own method of peace and leisure, and it is always advisable to fry eight bitternesses.'" The Zen master here refers to Yunqi Qihong. Another of his poems, "Gao Ting Sends Zhang Er to Return to the East, Er Finishes Listening to Master Hui's Lectures on Mi Zhi Shu Qian, The First Five Precepts" mentions "Master Hui" also refers to Master Yunqi.
In the thirty-fourth year of the Wanli Calendar (1606), the thirty-two-year-old Li Liufang and his friend Qian Qianyi, the leader of the late Ming dynasty, were together in Nanjing. After that, he went north to the Beijing Division eight times to rush to the examination, but found nothing, and finally in the second year of the Apocalypse (1622), he was desperate to advance. After giving up the karma, Li Liufang prayed to her mother and prayed to the Buddha, especially in her later years. In this regard, Qian Qianyi said: "(Liu Fang) is not on the bus again, and then he is exempt from returning, and he is given poetry to see his aspirations. Determined to forge ahead, he vowed to spend the rest of his years studying to raise his mother, saying that the world should not play with it, and he would take his heart and soul into studying what he had learned in Yunqi, in order to seek the method of correct determination. After a long time of illness, he burned incense and wrote strictly. ("Li Changsu Epitaph") The Jiading mingshi Hou Zhi zeng Yiyun, who was slightly later than Liu Fang: "(Liu Fang) only the Xi Zhu clan, long broke into his domain." Hatred is not fierce, but it goes to the root. The short scene is both urgent, and the conversion to Nathan. The sound of Bell Fan, the sound of the bell and the dawn. It can be seen that in addition to literary and artistic creation, Buddhism is also an extremely important spiritual attachment of Li Liufang in his later years, and the so-called "Jingshe Sutra recruits a pure couple, and the qing window Doumo takes advantage of idleness" (Qian Qianyi's "Guest Painting with Six Songs of the Late People of Wuzhong • Li Ancestors Changsu"), which is a vivid portrayal of his Buddhist entertainment life. If Li Liufang honors the Shi clan and studies Buddhism, he is invited by the monks to help Buddhist charity cause.
In addition, Li Liufang likes to make friends, is generous to his friends, is easy to understand, is willing to be charitable, and is naturally willing to mobilize more people to participate in Buddhist charity and public welfare undertakings. As a close friend, Qian Qianyi is very familiar with the principles, attitudes, and ways of Li Liufang's interactions with people, he said: "(Liufang) makes friends with people, falls into Mumu, and does not believe in shaking hands with lungs and livers. Grinding and cutting mistakes, circling around suffering, leaning over the kidneys, and avoiding nothing. ...... The family is poor, and the capital is repaired to adopt the mother. If you win a little, you will be divided into poor and cold soldiers, and you will not try to stand on the cliff shore, and you will be honest and honest. ...... It is easy to be harmonious and straight, external and intermediary, less strange and oligo. ("Li Changsu Epitaph") In this regard, Xie Sanbin also has a similar expression: "(Liu Fang) is generous, encounters unfair things, does not ask questions about the government and the opposition, and is full of righteousness." However, the kindness is easy, and its primitive nature is also. Happy to receive the younger generation, poor friends, especially like the beauty of adults, there is no resentment. (Preface to the Tanyuan Collection)
Since the middle age, Li Liufang has traveled in Jiading, Suzhou, Hangzhou, especially in the West Lake, "the middle age is especially in the West Lake" (Qian Qianyi's "Li Changsuo's Epitaph"). He believes that "the world's best landscapes, can live and swim, can eat and sleep in it, and those who do not tire of it day and night, have not crossed the West Lake", so "for twenty years, no age has not gone to the lake, or one year old and then to the moon, the smoke forest and rain, wandering and rewarding, and returning after eating feet" (Li Liufang's "Inscription Painting for Xu Tianzhong"). In the West Lake and other places, he made many friends, including many high-ranking monks and yellow crowns. Li Liufang "filled the throat with poetry and wine, the pen and ink were wrong, and the reward was sprinkled, and there was no dissatisfaction." The mountain monks are all soft with the song, holding silk and begging, Xin Ran should respond" (Qian Qianyi's "Li Changsu Epitaph"). He also painted inscriptions on Buddhist relics in various places, hangzhou "There are painted bamboo on the walls of The Faxiang Temple, and there are calligraphy stone carvings in the Lianju Nunnery" (at the end of the volume of the "Ming Li Liufang West Lake Lying Tour Inscription"), and the same is true of the Nanxiang White Crane Temple, "there are many lines of large characters between the walls, which are written by Mr. Changyu" (Guangxu Jiading County Chronicle, vol. 29), leaving a good story of monks and monks traveling. It was through the medium of poetry, calligraphy and painting that Li Liufang established a good friendship with many monks. The "Tanyuan Collection" has a number of poems that are sung with the high monks and masters, such as "Climbing the Copper Well to Visit the Three Multipliers", "Giving Farewell to the Shangren", "Lingyin Ciying Master Rhyme" and so on. The deep friendship between Liu Fang and Yu Shami is even more commendable. Hu Shami, commonly known as Hu, followed Liu Fang for more than 20 years, accompanied him to the south and north, and then unfortunately fell ill, and ten days before his death, he took refuge in Buddhism and received the Ten Precepts of Shami. Before shami died, he loved Liufang's paintings and collected a lot of them, but after his death, Liufang was very sad and unwilling to give away his paintings. Although in the end, he could not resist the begging of his friend Zhang Boying and still taught Shami what he had hidden, but he repeatedly instructed Zhang Shi: "Ziqi has not forgotten Shami's intentions? Because in Liu Fang's view, not only will the name of the collector be "immortal with calligraphy and painting", but his own paintings will also "be immortalized by the habits of the borrower" (see Li Liufang's "Inscription Album (Two Rules)"). With the friendship of peers as a foreshadowing, it became more natural for the monks to ask Li Liufang, who was happy to be friends, for cultural fundraising.
Li Liufang's "Tanyuan Ink Opera Chart Axis" (Collection of the Palace Museum)
Li Liufang's Buddhist philanthropy and local consciousness
In the process of actively participating in Buddhist charity and carrying forward Buddhism, Li Liufang on the one hand showed her ambition to inherit the mantle of Yunqi, on the other hand, she also reflected her love for the countryside and her concern for the Buddhist cause and even the public cause in her hometown. In "Chen Zhong'an's Recruitment of Fortunes", he deeply agreed with the wishes and actions of Guanghong, a master of the Yunqi Sect, to build the Dashi Pavilion and the Guansheng Emperor's Palace, and as a disciple of Yunqi, his participation was naturally obligatory. In the article "The Origin of the Rebuilding of the Nine Pins View Midas Hall", Li Liufang also pointed out that one of the original intentions of writing and raising the Nine Pins View Midas Hall of the Nanxiang White Crane Temple was: "Those who follow the teachings of Yunqi and convert to the Pure Land of The Heart often have to travel to the gods to send their thoughts to it." In his opinion, helping the temple to collect donations is itself the meaning of pure land practice.
Among Li Liufang's values, the most important thing for Buddhist charity and public welfare is to develop the Buddhist cause in her hometown. All along, he has been enthusiastic about the construction of Buddhist projects in his hometown, including the Nanxiang White Crane Temple, and has also paid special attention to the monks who are originally from Jiading, showing a strong sense of locality.
Li Liufang's heart for the Buddhist cause in his hometown is mainly reflected in his participation in the fundraising of related buildings in the White Crane Temple. The White Crane Temple, also known as the White Crane Nanxiang Temple and the Yunxiang Temple, is said to have been built during the Liang Tianjian period, but according to the historical records of the stone inscription and the Fang Zhi documents, its exact opening time may be in the fourth year of Tang Kaicheng (839). The temple is located in Nanxiang, Jiading, the hometown of Liufang, which was named after the temple and the town of Sicheng. Liufang is deeply related to this temple. The incense of the White Crane Temple has promoted the development of Nanxiang Town to a certain extent, and by the middle of the Ming Dynasty, the economy of Nanxiang Town has been in a prosperous state, "multi-emblem merchants and overseas Chinese apartments, department stores filled, A in the towns". During the Jiajing period, Li Liufang's grandfather Li Wenbang moved from Shexian County, Huizhou, to Nanxiang for the sake of business. Liu fang himself also befriended the monks of the White Crane Temple. In the winter of the forty-seventh year of the Wanli Calendar (1619), he extended the invitation to the Elephant Master at the White Crane Temple to his Tan Garden, "Speaking of the theory of Faith, Zhang Zi was given a letter, and he asked questions day and night, and he was quite developed. Every time the Dharma is divided into the night, or if he is tired, he will make a small scene under the lamp." In the Dharma lectures and debates of the Burning Anointing Succession, the experience of deep affection and kindness can be seen. Li Liufang wrote "The Origin of the Reconstruction of the Nine Pins Guan Mida Hall" to collect donations for the White Crane Temple on March 16, two years later, in the first year of the Apocalypse (1621). Jiu pin Guan, also known as Haihui Hall, was built in the ninth year of jiading in the Southern Song Dynasty (1216), originally in the northwest corner of the temple, and is one of the "Eight Views of Nanxiang Temple". The Midas Hall, a three-saint temple, is also northwest of the temple. In this origin, Liu Fang indicates that the original intention of the composition was not only for the yunqi disciples, including himself, to have a place of purification to study the pure land, but also to develop the Buddhist cause of the entire Jiading region, "the abolition of this temple, its related to the abolition of Buddhism in this side, the seal is also like this" ("Re-cultivation of the Nine Pins Guan Midas Hall Dependent Origins"). In the same year, Tang Shisheng, the eldest of the "Four Gentlemen of Jiading", wrote the "Record of the New Zen Hall of the White Crane Nanxiang Temple" (Sanyi Collection, vol. 12), affirming the significance of the construction of the zen hall so that the monks who traveled and traveling could be stationed here, and that it was also an encouragement to the fundraisers and an appreciation for the donors, and this time Liu Fang was engaged in the work of Shu Dan (see Guangxu Jiading County Chronicle, vol. 29). Li Liufang also wrote "White Crane Temple To Raise three yuan halls", according to the "Jiaqing Nanxiang Town Chronicle" volume 10: "(White Crane Temple) Xuefang Hall has three yuan halls. The monks of Mingji Temple were recruited and built, and Li Liufang was neglected. "This is another typical initiative to write an essay and raise funds for a temple in my hometown.
Shanghai Jiading Nanxiang Yunxiang Temple (White Crane Temple)
In addition to the White Crane Temple, Li Liufang's active participation can also be seen in the charity and public welfare undertakings of other Jiading Temples. In the thirty-seventh year of the Wanli Dynasty (1609), the Bao'an Sect Temple in the east of Jiading County was rebuilt under the auspices of the Huai'an monk Guangchao, and Liu Fang wrote an account of its events (see Kangxi Jiading County Chronicle, vol. 13). Located at the southern end of Jiading County, Zhenru Chen Zhong'an was recruited and built, and Liu Fang wrote the "Chen Zhong'an Recruitment and Neglect", and mobilized the believers of the townspeople to do good deeds.
In the work of frequently participating in the construction of the temple, Li Liufang may meet the monks from Jiading. For example, "Monks can go up to the mountain of jie'an": "I have not seen the Xueyu Master for five years." The monks and monks suddenly asked from the double path with the master's book, and they were very happy. Shangren, Yu Yi production also. He was ordained for six years, and he had to learn from the Double Path. Shi Lingsan had no words, so he wanted to marry each other, and he was a person who had the ambition to be a full-fledged person. "This Ke shang person, who was originally from Jiading, learned Buddhism from the representative figure of the Yunmen Sect, Xueyao Zen Master, and successively practiced at Hangzhou Jingshan Temple, Yueqing Hammerhead Temple, and later Jie'an Jingshan Mountain. Another example is the cloud in the "Chen Zhong'an Fundraising": "In the summer lying in the Sandalwood Garden, there are people who buckle the door and come from the clouds." If you are eager to wear clothes to meet it, then an old stay is also. The appearance is ancient and elegant, and it is known as the Yunqi Fa Sect. It is with the language, the earth sound is also strange and buckled, and the person who knows it is a person from the countryside and participates in the Yunqi people. From the emphasis on the geographical identity of these Jiading monks in the article and the implicit but not shy-forward pride and joy between the lines, it can be seen that Li Liufang has a special concern for them, which is of course supported by this Jiading xiangxian's love for his homeland and the heart to promote the cause of Buddhism in his hometown.
Li Liufang's "Poetry Scrolls of Li Baiyou Dongting" (Shanghai Museum Collection)
Li Liufang is engaged in Buddhist charity, not only actively helping the development of Buddhism in her hometown, but also hoping that public welfare donations can benefit a wider range of local public construction. Because of this, Liu Fang praised the practitioners for collecting money to build local public facilities other than temples. His "Raising the True Sanctuary Stone Bridge" is a loose text for the sangha to raise stone bridge drums and shouts. The Hengli River runs from south to north, through Nanxiang, and passes through Jiading City, which is an important main stream in Jiading. However, according to Shuwen, there were only two stone bridges spanning the horizontal asphalt at that time, one of which was recruited by the local monk Lin Shangren. The only bridge on the Hengli River, a long section from Malu to Nanxiang, is also a wooden bridge, "there are many people who come and go from the bridge, and the bridge is easy", "(Liufang) tasted the boat and was too under the bridge, and saw the walkers shaking and shaking. If the wind and rain are very strong, the east and west are isolated and dare not cross." Considering the inconvenience of the bridge with fewer people and more people, especially the danger that the wooden bridge is easy to corrode and collapse, there is a wish to follow the actions of the people on the forest and raise funds to build a stone bridge, so he asked Li Liufang to be a counselor. Liu Fang gladly agreed after understanding the specific situation, he believes that the act of donating money to build bridges is as important as the "building of ancestral halls and worshipping the statues" that "can plant the blessings of future generations", not only that, this move can also bring direct benefits to the people, just because it can be anxious about the people's anxieties, its value is more prominent, and its donors can get greater blessings, "Futian Good Fruit is planted in infinity". Although the fundraising initiated by a monk and Li Liufang was ultimately unsuccessful, Liufang's demand to promote local public construction and serve civil society through Buddhist charity was extremely real.
Li Liufangyin: Chang Yu, Liu Fang
Li Liufang's exhortation essay and Buddhist philanthropic ideas
In Li Liufang's persuasion essays, he often guides donors from the point of view of altruism and ultimate self-interest, encouraging them to accumulate more good karma. His text, "White Crane Temple's Solicitation of The Three Yuan Hall", was written to raise the construction of the Three Yuan Hall in the White Crane Temple, which is a Taoist palace view, which belongs to the ming Dynasty Haizhou (now part of Lianyungang, Jiangsu) Yuntai Mountain Sanyuan Palace. Although the Buddha's Son's Ancestral Shrine is in line with the "Principle of The Buddha's Truth and Purity", it is difficult to explain it thoroughly to the many believers. Li Liufang was well aware that the mysterious and profound Buddhist principle "cannot be said from the household", so when soliciting, he simply avoided preaching words, and directly proceeded from the theory of karma that "benefits are good, fear is not evil", and altruism is ultimately self-interested, which is widely accepted by the people, shows that Taoism is consistent with Buddhism in the meaning of "evil chapter goodness", so it is also reasonable to build a three-yuan hall in a Buddhist temple. In fact, this grasps the most concerned and doubtful issues of the donors, and responds to them in a targeted manner according to the universal perception of the public, while promoting the Buddhist concept of benefiting life, it also shows the wisdom and strategy of persuasion.
For donors, in addition to directly affirming that donating temples is helpful and blessed, Li Liufang also tells the truth that donating altruism will eventually be self-interested from a higher dimension. On the twelfth day of the first month of the fifth year of the Apocalypse (1625), Liu Fang composed "Tiger Hill Rebuilding floating map and The Record of the Heavenly King's Hall". At the time of writing this article, the Tiger Hill Floating Chart and the Hall of the Heavenly King had been completed, so the author's intention was to commend the merits of the donors and fundraisers, "remember it, so that the past can learn something, and the comers know what they are persuaded", encouraging more people to participate in Buddhist charity in the future, so it also has the nature of persuasion. There is a cloud in the text: "The merits of the master are great! Fufutu, the Heavenly King Hall, and the Tiger Hill Table. Tiger Hill is not twenty feet high, from the gate to the west, and at the end of the day, there is a show of the green forest and the blue tiles, then the floating map is the table. Entering the mountain gate, returning to the Shenggong pulpit, the floor of the hall, looking at the eyes, and those who have wings hidden between the Gao Ke repairs, the Heavenly King Hall is the table. If the second table falls, then the view of the hill is withdrawn. Now one dynasty and two abolished, the merits of the master are great! From the quotation, Liu Fang believes that the essence of the two landmark Buddhist buildings of Tiger Hill, namely the Floating Map and the Hall of the Heavenly King, lies in restoring the overall landscape of Tiger Hill, so that natural customs and cultural buildings complement each other, reconstructing a tourist resort, and people swimming in Si will naturally become beneficiaries. In the article "Rebuilding the Xiangxue Nunnery", Li Liufang also expressed a similar view: "Thirty miles around the Bullet Mountain are plums, and when the flowers are scattered in the mountains, they walk with their waists and walk by height, such as in the world of Tuluomian, the name of Xiangxue is also." If so, why not live? Is it a high humanitarian flow? If it is a residence, why not be new? Zhu Tanyue does not think of merit, but embellishes lakes and mountains. It is a day, to see the flowers to the mountain, the wandering sands are tired, the small firewood is the leisure of the Matsuto, and the master Qingyan sips tea, and also rhymes with things. Yu used to buy Shanxi Moraine, and the next cabinet was built to live, the name is 'Liufu', and it has not been abandoned, so Yu has a poem "Dengpan Moth Visiting Jue Ru Shangren": "Liufu Mountain Pavilion is not the lord now, and the Six Floating Residents have nowhere to live." If you want to beg for a single year, sit on the green mountain ginseng living sentence. Now he will borrow a single from the middle of the fragrant snow. Liu Fang said that "Zhu Tan Yue mo think of merit, but for the lake and mountain embellishment", in fact, "for the lake and mountain embellishment" is the greatest merit, donated to build a temple, after restoring the landscape, the benefit is the vast number of sentient beings who can enjoy the picturesque beauty, and as a benefactor, once you visit this place, you can not only appreciate the beauty of the lake and mountain garden, but also have the opportunity to live in the middle of it, and sing with the monks, into a rhyme, which is the high-level intention of altruism and ultimate self-interest.
Li Liufang wrote an article to raise funds, although there are many chapters to launch donors, but there is also no lack of encouragement to fundraisers. In his exhortation essays, he repeatedly expressed deep admiration for the monks who initiated the fundraising project, or encouraged them to die and make meritorious achievements. In the article "Tiger Hill Rebuilding the Floating Map and the Heavenly King's Hall", Liu Fang praised the Tiger Hill monk Zhengyuan who "reported the value of the floating map and the Heavenly King Hall successively" and "took it upon himself to do so, raised materials and dove work, and completed the work for five years", and twice lamented that "the merits of the master are great". "Recruiting the True Sanctuary Stone Bridge" vividly recreates the interactive scene of a monk who Li Liufang immediately encouraged to come to ask for Shuwen in the form of dialogue: "There is no he, there is a person who wears a robe and heels the door: 'I will seek the merits of the people in the forest, and the beggars will be neglected. Yu Yue: "The son is not easy to say." The cost of a thousand gold is not easy to do; the work of ten thousand people is not an easy thing to collect. Lin Shangren's father and son successively wished the family to engage in persuasion, and fortunately succeeded. Can the Son be so brave? He said, "I have abandoned my house and am in a bad state." Then he asked: "The father and son of the forest have been in a tight position for ten years, and the middle of the door asks for begging, and the suffering of the family building, and the husband accumulates inches, works early and rests at night, and has a cold and hot industrious canal, can the son do this to strengthen his heart?" He said, "I have struck the gods, and I will no longer count them in the name of death and life." Yu clapped his hands together and said, "Yes! In this way, why not gather? Why not do things in this way? Yu Yunyun? The Bridge of the Sacred Church is anxious for Yao Bang, then the merit of the son is easy for Lin Shangren to also, and it is decided! ...... The son advocates it, and people are not happy to go? The Son told me what I said. Liu Fang was deeply admired by a certain monk with the determination of his brave man to take on the heavy task of raising and repairing the stone bridge, so he compared it with the Lin Shangren who had successfully raised the stone bridge before, which was a special encouragement and praise for a certain monk, and it was also an encouragement to himself, hoping to work together to complete the construction cause, at the same time, this is also the encouragement and support for more recruiters and protectors of the Buddha.
The only remaining Putong Stone Pagoda at the Nine Pins Temple of the White Crane Temple (now moved to the Ancient Yi Garden)
Li Liufang also repeatedly discussed the standardization and openness of fundraising in her persuasion articles. In general, he believes that only when the donation procedure is standardized and feasible, and the donation process is open and transparent, can the right of stakeholders to know be effectively guaranteed, and a mutual trust mechanism between fundraisers and donors be established, so as to avoid the breeding of corruption and corruption, and help to find and solve problems in a timely manner. This reflects the dual responsibility to donors and fundraisers, which is conducive to mobilizing and protecting donors, and is also conducive to spurring and improving fundraisers, so as to ensure the sustainable development of Buddhist charity and public welfare undertakings. As stated in the "Re-cultivation of the Origin of the Nine Pin Guan Midas Hall": "The grandson of the Lotus Peak and the monk of the main hall have followed the ancestors, and the mantle is Xiao Ran, and the force cannot but recruit the ten parties, but it is more than one thing to conspire with." Yu Yue: 'How much is the cost of repairing the temple?' "Hundred gold." He said, "Does the Master not see the ten rooms and nine empty rooms of the husband?" "The cost is small and the crowd is light, and it is easy." He said, "Why does the Master not see that his husband is floating with him, and that he is consumed by his use?" 'There is a law here: According to the forty-eight wishes of the Great Book, one wish is for money for four hundred and eighty, and one wish is a book, and the wisher gives it, and the two hundred wishes are more than enough and there is nothing to be done. There are few people and the cost is light, and those who allow it can be happy; there are books to check, and those who use them do not consume it. Yu Yue: "Good! Yu Xing saw the newness of the Zi Temple. The spirit of the Second Division is not scattered, and it is in the upper man! It's on top! 'The book is written with the mouth. From this quotation, it can be seen that Li Liufang wrote for it through a dialogue with the grandson of lianfeng, the fundraiser, and the monk of the main hall, after confirming the operational norms, practical feasibility, and detailed disclosure of the fundraising. In the 20th year of the Wanli Calendar (1592), the two predecessors of elder Shuzhai and Elder Lianfeng repaired the JiupinGuan and midas halls of "decadence in the temple", and "the hall was renovated within a few months". During the year of the Apocalypse, this building was becoming decadent and urgently needed to be built, and the two masters of the Lotus Peak's grandson and the monk of the main hall were "following the ancestors" under the condition of "xiao ran", and it was really admirable that they took on this heavy responsibility. And the more lofty it is, the more difficult it is, and the more we should abide by the principle of standardizing and doing things openly, otherwise things will be difficult to achieve, but it will live up to the painstaking hearts of the initiators. In "Chen Zhong'an Fundraising", in the face of the old monks who belong to the Yunqi Fa Sect and are originally from Jiading, Li Liufang deliberately used the reason that Yunqi Xianshi did not advocate collecting donations in his name to indirectly tell monks that they must attach importance to the fairness of fundraising. The reason why Master Yunqi "abstained from recruiting his disciples in the name of Yunqi on weekdays, and if he thought that he was unjust and could not do it", he was worried about contaminating the worldly evils and causing the court to deteriorate. On the other hand, as long as "we can tell the four parties with the teachings of Yunqi and the will of the teachers", and reflect fairness and justice everywhere, such fundraising is worthy of recognition and reward. The article "Tiger Hill Rebuilding the Floating Map and the Heavenly King's Hall" also conveys the importance of the principle of normative openness in a dialogueal manner. When Li Liufang praised the Tiger Hill monk Zhengyuan for his meritorious service, "Yuan Yanran said: 'Yu He dares to do meritorious deeds, Yu asks for forgiveness only.'" Yu Zhi did this, and the husband also learned from the previous mistakes, and was angry at the ring of cause and effect error. A piece of money, do not dare not pay attention to the registration also. The shi of one person does not dare not to climb to the stone. However, the slander is so bad that Yu Wei is afraid of the end of the matter, and dares to do his own work? To this, Liu Fang responded, "Think deeply! The Lord's undefeated. The theory of cause and effect, the Buddha's seeker also. But if you want it, it is scorching but not ignorant. Nowadays, those who have shaved and stained the sect of the Buddha, the bottle of porridge and rice is not from their own, but they want to be selfish. Occasionally, he hunted the treasure of the sandalwood letter and did not dissipate it. This so-called barnyard seller is like this, and the one who sins the greatest is also. If he is superior, he knows that he is exempt from his husband. Woohoo! Whoever is in charge of the matter today, who seeks to be spared from blame and does not act in vain, then the affairs of the world can also be done. From the initiation of fundraising to the launch of donations, and then to the implementation of repairs, it is already very difficult, if there is no guarantee of standardization and openness, it will be a failure, not to mention that even if it is "the mistake of the past, and the precept of cause and effect", can not completely avoid "slander and fox", so we should always abide by the principle of standardization and openness, "to avoid blame and not to act in vain". To this end, Li Liufang particularly supported the temple's practice of publishing the details of the donations and listing the names and surnames of the donors, and resolutely opposed the use of opportunities to embezzle, embezzle, and abuse the donations, believing that this was "if the barnyard sellers come, the crimes are also great."
epilogue
In short, with the dual cultural identity of well-known literati and Buddhist laymen, Li Liufang has made good friends and actively participated in Buddhist charity and public welfare by writing persuasion articles, which is conducive to the development of Buddhist causes in his hometown of Jiading and even the entire Jiangnan region. This process projects the humanistic landscape of interaction and symbiosis between Jiangnan literati and monk groups represented by Li Liufang in the late Ming Dynasty, as well as the prosperity of Jiangnan culture and the prosperity of Late Ming Buddhism in the construction of regional identity and religious identity, and can also glimpse the motivation and behavior, mode and order of mutual assistance between the people in regional society. The philanthropic concepts and public welfare ideas presented by Li Liufang in his persuasion articles reflect to a certain extent the wisdom of the late Ming Dynasty Jiangnan scribes in participating in the public affairs of civil society, which has considerable historical reference value for the promotion and improvement of contemporary Buddhist charitable donations.
Li Kelu's Compilation of Li Liufang 's Collection of Li Liufang' (Zhejiang People's Fine Arts Publishing House, 2012)
The author is an assistant researcher at the Institute of Folklore, School of Social Development, East China Normal University, a postdoctoral fellow in folklore, a doctorate in ancient Chinese literature at Fudan University, and a collection of Li Liufang's Collected Works (Zhejiang People's Fine Arts Publishing House, 2012).
This paper is the research results of the 2015 Humanities and Social Science Research Youth Fund project of the Ministry of Education " Li Liufang and the Late Ming Dynasty Literary and Artistic Trends - A Survey of Regional Cultural History Centered on Texts and Images" (project number: 15yjczh079) and the 2015 Shanghai Municipal Education Commission Scientific Research and Innovation Project "Jiading Literati Li Liufang and the Late Ming Dynasty Literary and Art Trends- A Text- Image-centered Regional Cultural History Investigation" (project number: 15zs086).