There is a poem in volume 8 of Shimen character Zen written by song monk Huihong, entitled "preserve the dead wood and become an old man and go to Nanhua". Dead wood Cheng is always the Zen master of Cao Dongzong. His Dharma name is fa Cheng. He has his own name of dead wood and inherits the Zen master Furong Daokai. He belongs to the 12th generation of Qingyuan. According to the records of TA Ming, master Puzheng of Jiaoshan elder in the Song Dynasty, Volume 32 of the collection of Beishan by Cheng Ju, Zen master facheng has successively lived in famous temples such as Xiangshan in Ruzhou, (Tokyo) zuojie Jingyin, Tanzhou Dagui secret seal, Daolin Guanghui, Nanhua Baolin in Shaozhou, and Jiaoshan Puji in Zhenjiang. Huihong's poem is a farewell to Zen master facheng. Facheng will go from Daolin Guanghui Temple (i.e. Daolin Temple) in Tanzhou to Nanhua Temple (i.e. Baolin Temple) in Shaozhou as abbot. I note that "Shimen character Zen" chronicles every poem as much as possible, so in which year is this poem? Although the TA Ming of master Puzheng written by Cheng Ju lists the monasteries that FA Cheng lived in all his life, it does not indicate that he lived in a temple in a certain year. However, there is a sentence in the poem "go to Daolin Palace at night", which reveals the chronological information. Abbot facheng's Daolin temple is located at the foot of Yuelu Mountain in Tanzhou (Changsha). Today's "inferiority Pavilion" is one of the sites of Daolin temple. However, Huihong is not called "Daolin Temple" in his poem, but "Daolin Palace". As we all know, Taoist houses are called "Palace" or "view", such as Qingyang palace and Yuntai view; Buddhist houses are called "Temple" or "courtyard", such as Daci Temple and Manjusri courtyard. Here Huihong calls "Daolin Temple" Daolin palace. Is it to rhyme? Of course not, because when writing this poem, Daolin temple was really called "Daolin Palace". The same situation can also be seen in Volume 22 of the text Zen of Shimen: "in the winter of the first year of Xuanhe, I came to Yichun to spend the day with you. I loved Xiaoxuan and repaired bamboo. I couldn't bear to go all day." According to the content of this record, yijingxuan is the Xiaoxuan of Zen master De, senior brother Huihong, and Tianning Palace should be Tianning Temple. Volume IV of Shi Shi Ji Gu Lue by Jue'an of the Yuan Dynasty: "in the first year of Chongning, the military Prefecture under the heaven was ordered to create Chongning temple, and the amount was changed to Tianning Temple." Song Huizong's birthday is honored as "Tianning Festival", so there is a Buddhist temple in every military state in the world, which has to be renamed "Tianning Temple". The twenty-first volume of Shimen written Zen can be proved by the records of Xinzhou Tianning Temple. But here, Tianning Temple is called "Palace". The time of "visiting Tianning palace with guests" is the winter of the first year of Xuanhe. Why did Huihong call Buddhist temples "palaces" in two places? It turned out that in the first year of Xuanhe, there was a major event in the history of Buddhism. According to the records of huizongben Ji, Volume 11 of the strategy of the eastern capital, which was called by the king of the Southern Song Dynasty: "in the first spring month of Xuanhe, Yimao ordered to change the Buddha to Dajue Jinxian, the rest to immortals and great scholars, the monks to be virtuous, and the nuns to be virtuous. The temple is the palace, the courtyard is the temple, and the bronze cymbals and pagodas are forbidden. The Buddha gives the heavenly clothes, and the virtuous wears the crown according to the Taoist flow." It is roughly the same as that in the book of the Song Dynasty chronicles by Chen BangZhan of the Ming Dynasty, Volume 51, the worship of Taoism: "In the first spring month of Xuanhe, Yimao ordered the temple to be a temple. Lin lingsu wanted to abolish Shi's surname to show his regret, so he asked Yu Di to change the Buddha's name to Dajue Jinxian, and the rest to immortal and great scholar. The monk was a virtuous man, changed his clothes and called his surname. The temple was a temple and the temple was a temple. The female crown was changed to female Tao, and the nun was female morality. Find a virtuous man and promise to enter Taoism according to the law of Taoist." Taoism takes "morality" as its priority, and monks are moralists, which is naturally lower than Taoists. This is the spiritual victory method of Taoists represented by Lin lingsu, trying to bring Buddhism into the discourse system of Taoism and put it under the rule of Taoism with the change of insulting names and costumes. This matter can also be found in the "history of the Song Dynasty · huizongben Ji IV", which is recorded in more detail in Volume 46 of the "Buddha unification Ji" of song shizhipan, an earlier Buddhist historical book. Huizong of Song Dynasty believed in Taoism. He called himself Emperor Daojun, worshipped Taoism and restrained Buddhism. After Zhenghe, he was more bewitched by Taoist priest Lin lingsu, so there was a farce that the above imperial edict changed the name of Buddhism. Daolin temple and Tianning Temple were changed into "Palace" in the first year of Xuanhe. With the revelation of Taoist Lin lingsu's treachery, the title of monk and nun in Buddhist temple was restored the next year. According to the second year of Xuanhe reign of Emperor Huizong of Song Dynasty, Volume 46 of the Buddhist records, "in August, an imperial edict was issued, saying:" it was not allowed to propose to the traitors of fate to change the name of Shi. Those who previously intended to change the name of virtuous scholars and female virtuous scholars are still called monks and nuns. "In September, an imperial edict was issued to restore monks and nuns all over the world." It goes without saying that the Buddhist "Temple" has also been renamed "Temple". A farce, finished in a year. Now let's look at the chronology of the poem "the life of preserving dead trees and going to South China", and we can judge that the poem was in the first year of Xuanhe according to the word "Daolin Palace". Volume 22 of the text Zen of Shimen, as well as the record of loyalty, filial piety and pine, can be used as circumstantial evidence: "in the first year of Xuanhe, I paid a visit to the dead wood master and became public in the Taoist forest... So I guided Yu to the Qingfu hall and next to Xiaoxiang." In front of the so-called "Tianshu night to Daolin Palace", it was the imperial edict that ordered the dead wood FA Cheng Zen master to move to Nanhua temple in Lingnan. The "Tianning Temple" in the story of one strike Xuan is called "Tianning Palace", which is also caused by the religious farce in the first year of Xuanhe. About this Buddhist change, the monks at that time suffered deeply. One of the three monks of Jiangxi poetry school, Rubi, originally known as Rao Jie, was a Confucian scholar. He became a monk halfway through the middle age. He took the Dharma name Rubi and was named Yisong Taoist. He belongs to Yunmen sect of Zen. In his life, Rubi first wore a Confucian crown, then cut his hair into a monk, and then wore a Taoist yellow crown. Volume II of his Yisong poetry collection contains five Ode to the virtuous, which ridicules his own experience: "I know that I wish my hair is not Chinese, so I want to destroy my form and follow the Taoist. The Holy Lord is as merciful as heaven and orders to add my old crown and scarf." (1) "the old saying goes that the moth flies meet the birds, and the Hu butterflies dream of Zhuang Zhou at different times. The materialization of the world is like a dream, but the dream is full of freedom." (2) "scholars of virtue used to be called Jinshi, and Huang Guanchu is not different from Confucianism. All kinds of names are false, and who in the world is not abused by names." (III) "I can't help but be annoyed. I rely on the song and the Dharma to ease my heart. Although the shape of the bottle, plate and hairpin is different, I've never been the same color of gold." (4) "the young man once wore a scholar's hat, and the old man wore a virtuous hat. He has neither me nor things. Where is the empty name of the three religions?" (V) it can be seen from these five poems that many monks (anako) are indignant about changing to a virtuous person. In fact, at that time, many monks rose up to resist. According to the records in Volume 45 of the Buddha's unification discipline, the monks would vote for an ultimatum to Cai Jing for debate. Yin Shengzhang of Kaifeng house arrested his first seven people and killed them with a staff. Master Yongdao wrote a plea, and Huizong was angry and Chizhou. Zen master Rubi, who was once a Confucian scholar Rao Jie, is now forced to become a Taoist moralist. His name has changed three times in his life. However, Rubi became a monk because of his enlightenment, so he didn't care about all kinds of "pseudonyms" and was able to deal with changes. Now that we have realized that "this body has neither me nor things", where can we put the empty name of Confucianism, Buddhism and Taoism. In the Buddhist change of Xuanhe, the experience like Bi is certainly not a case. The seventh volume of Yi Jian Zhi Zhi written by Hong Mai in the Southern Song Dynasty tells such a story: "Zhenghe (when Xuanhe) changed his monk to a virtuous scholar, wrapped his head in soap and silk, and crowned his neck. Mingzi wrote two words," night tour of the palace " Cloud: "because I was ordered by the emperor to change the Tianxia temple. Dajue Jinxian is not small, but I'm very smart. I need a Taoist robe. Wear a crown. Don't laugh. It's a kind of good luck. There are few in ancient times. Ganoderma grass grows on the gourd. " "The moon on the West River" says: "in my early years, I wore a light shirt, a short hat, and a square robe with a dome in the middle. Suddenly, the heaven sent Chen Hao and took his selfishness into the way. It can be said that he has three religions. Now he has to be carefree. You can live forever by holding your fist and worshipping the clouds. " The latter chapter covers the beginning as a scholar, but cuts his hair, and his death as a virtuous scholar. " "Xijiang moon" refers to a person with three identities such as ruby. Obviously, the religious event of changing a monk into a virtuous person has become an absurd literary theme for future generations. Although the farce ended in September of Xuanhe, the new policy of "changing virtuous scholars into monks" also made the monks suffer. In volume 28 of the text Zen of Shimen, there are two songs of the virtuous monk seeking to change, which express the mood of both joy and sorrow: "once the sect (Buddhism) changed a little yesterday, it was crowned with scarves; the holy grace was greatly carried forward, and then the beard and hair were removed. The joy shook the Yixia and the joy moved the Dragon sky. Wearing the old monk's clothes, although it is limited to one year old, if you change the new Dudie, you will lose 5000." "However, every one of the Du ultimatum, must lose five in the company." Originally, he was a monk and was forced to become a Taoist virtuoso. Now he has to replace his old name with an ultimatum indicating his new identity, that is, the monk's new ID card. If the old Dudie is invalid and the new Dudie asks for money, you must pay 5000 yuan. Therefore, Huihong was filled with joy and gratitude for the magnanimous grace on the one hand, but on the other hand, he had to beg for mercy from the donor and beg for sponsorship. It can be seen that the so-called "changing a new ultimatum will lose 5000" is just an excuse for the imperial court to collect money. From the perspective of chronology, Rubi's "five songs of changing virtue" can be dated from the first year of Xuanhe, while Huihong's "two songs of virtue restoring monks and seeking transformation" can be dated after September of the second year of Xuanhe. It is worth noting that the former cited in the chronicles of the history of the Song Dynasty mentioned that "monks are virtuous, easy clothes and surnames", that is, after monks change to virtuous, they have to add a common surname to their legal name. For example, master Yongdao, who pleaded in the first year of Xuanhe, according to the volume of Yun Wo Ji Tan written by Shi Xiaoying of the Southern Song Dynasty, is purported to be called "former baojue master Mao Yongdao", because he is a native of Shenqiu in Dongying and his common surname is Mao, so he is even known by his common surname. Another example is the third part of Volume II, Volume V of the text Zen of Shimen, titled three calligraphy in yun'an: "you yun'an sent a verse by Zhang Huiyuan. Huiyuan hasn't seen it for 20 years. He hears that he has been improving and is really able to follow the words of yun'an." Huiyuansu, surnamed Zhang, is Huihong's senior brother. In Volume 22 of the continuation of the lantern records, there is Huian Huiyuan, the monk ("Huitong" and "Hui"). "Zhang Huiyuan" here is also known by his common surname and legal name. It can be inferred that the third of the calligraphy of Tiyun nunnery was written in the first year of Xuanhe. There is also a famous example. The song dialect book Xuanhe legacy of the great Song Dynasty says that there are 36 people in Songjiang, including "Hua monk Lu Zhishen"; Gong Sheng and his thirty-six praises of Songjiang in the volume of the sequel to Guixin miscellaneous knowledge, which also includes "flower monk Lu Zhishen". Later, it evolved into the water margin, and Lu Zhishen became one of the well-known Liangshan heroes. It is reasonable to say that after Lu Da became a monk, he should only call his Dharma name "Zhishen", but the script calls his common surname "Lu Zhishen". The reason is that when Ruda became a monk, he was around the first year of Xuanhe. The name of Lu Zhishen is the same as the practices of Mao Yongdao and Zhang Huiyuan, which is the requirement of the imperial court for the address of virtuous scholars. (outlook new era)