Master Huiyuan: an eminent monk who promotes the Pure Land Sect to become a Buddha

慧远大师：推动净土宗成佛法门的高僧

amitabha. Master Huiyuan is an important promoter in the spread of the Pure Land Method in China.

----Zhuge Changqing

Nanwu Master Sakyamuni Buddha.

Namo Amitabha.

Nanwudi Tibetan King Bodhisattva.

Nanwukong hides Bodhisattva.

Blessed life is limitless.

Confucius, the most holy of all.

After Buddhism entered China, it will facilitate the integration of Chinese national culture and form a Buddhism culture that is easy to spread.

In the context of the development of Chinese Buddhism, the Pure Land Buddhism method of chanting "Amitabha" and becoming Buddha has gradually formed.

Zhuge Changqing believed that the Buddha Sakyamuni Buddha predicted that Buddhism would prosper in China because the Buddha used to understand the profound cultural background of China and the immeasurable Buddhist predestination of China.

To chant Buddha and become a Buddha can quickly become a Buddha, which is what Sakyamuni Buddha taught all living beings in the Buddha Says Amitabha Sutra. The Buddha said in the "Amitabha Sutra" that good men and women with good roots, good fortune, and good karma can chant Buddha and become Buddha as long as they chant "Amitabha" sincerely. Buddha said, "Sharif. All living beings who hear it should make a vow to be born in that country, so what is it? It is the same with all the good people." "Sharif. It is not possible to be born in that country with less good roots, merit and karma." "Sharif. If there is a good man and a good woman who hears that Amitabha holds the name of Amitabha, if it is one day, if it is two days, if it is three days, if it is four days, if it is five days, if it is six days, if it is seven days, if it is not disorderly, and when the person is dying, Amitabha, and all the saints are in front of it. It is the end of the person, if the heart is not upside down, that is to say, he will die in the blissful land of Amitabha." "Sharif. I see it is benefit, so I say this. If there are sentient beings and hear it is a speaker, they should make a vow to live in that country..." Amitabha. Zhuge Changqing here suggests that those who are destined can do more good deeds such as giving food and releasing life to speed up the process of becoming Buddha. Beginners can use Zhuge Changqing's quintessence (repentance, almsgiving, chanting, releasing, and vegetarian) to accelerate the good root, merit, and karma of Buddhahood.

Why can recite Amitabha quickly become a Buddha? Because this is one of the forty-eight wishes issued by Amitabha himself. Amitabha Buddha issued the 18th vow, saying: If I should become a Buddha, all living beings in the ten directions of the world will sincerely believe in happiness and wish to live in our country (the world of bliss), even in the ten thoughts. If I do not live, I will not take the supreme enlightenment, except those who violate the five serious crimes and slander the right law; The 37th wish is to say that if when I become a Buddha, all the people in the heaven and earth in the world of the immeasurable and incredible Buddhas will hear my name, throw themselves into the earth, worship respectfully, rejoice, and practice Bodhisattva, then all the other heaven and people in the world will respect and respect them. If I can't do that, I won't take the supreme positive consciousness. (Zhuge Changqing: Amitabha, also known as Amitabha, Amitabha, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalokitesvara, Avalo; Mi ----- infinite sense (wisdom); Tuo ----- infinite longevity (longevity); Buddha ---- limitless light, limitless sense, limitless life. It is called "immeasurable" in Chinese, because Amitabha has immeasurable brightness, life span and wisdom, so it is called Amitabha. Since Amitabha became a Buddha, there have been ten calamities so far. Now we are talking about them.)

Speaking of the Dharma of chanting Buddha and becoming Buddha, we should be grateful to Master Huiyuan, the eminent monk of the Eastern Jin Dynasty who dedicated his life to promoting the Dharma of chanting Buddha in the Pure Land. Zhuge Changqing believes that learning from the great virtue and dedication of ancient and modern eminent monks and the spirit of promoting Dharma can help us accelerate our progress.

Master Huiyuan (334~416 AD), the founder of Mount Lushan White Lotus Society in the Eastern Jin Dynasty, is the founder and one of the founders of the Buddhist sect (Pure Land Sect), and the founder of Mount Lushan White Lotus Society.

Master Huiyuan was born in Yanmen Loufan (today's Daixian County, Shanxi Province), a scholarly family for generations. According to the Biography of Eminent Monks, Volume VI, The Remote Biography of Shi Hui, he was "good at the Six Classics, especially the" Old "and" Zhuang ", which made the old scholars and sages at that time marvel at his erudition.

Master Huiyuan was intelligent and diligent in thinking and learning.

At the age of 13, he accompanied his uncle Linghu to study in Xuchang, Luoyang and other places. The master is knowledgeable in the Confucian and Taoist classics, and deeply understands the essence of Confucianism and metaphysics.

At the age of 21, I planned to cross the river to Nanchang to study from the famous scholar Fan Xuanzi. It was at the time of war, and the road to the south was blocked. Although I had the ambition, I could not. At that time, the famous eminent monk, Master Dao'an, built temples in Taihang and Mount Hengshan to promote the law and benefit life, and was famous all over the world. So the master and his brother Huichi went to study together. After hearing the Prajna Sutra explained by Master Dao'an, he was suddenly enlightened, so he and his brother Huichi became monks and made a vow to continue Buddha's wisdom. Because he recited and studied the Prajna scriptures day and night, he had a deep understanding of the Mahayana Prajna thought of Buddhism, and often went to the pulpit to speak. The audience was all convinced, so he was also appreciated and valued by Master Dao'an. Master Daoan once praised him that "if Buddhism can spread further in China, it is in your wisdom!" Zhuge Changqing: Amitabha. It is very important to carry forward Buddhism, which can directly save people's wisdom and life, and even transform the infinite sentient beings.

When Master Huiyuan was twenty-four years old, he began to preach scriptures. The audience could not understand something. Master Huiyuan quoted Chuang Tzu's theory of righteousness as a conjunction and adopted the method of "case meaning" to make the audience understand it clearly. Master Huiyuan wrote a rich book. According to legend, Master Kumarashi read the "Dharma Nature Theory" written by Master Huiyuan and praised it: "How wonderful it is that people in the border countries have no scriptures, so they can understand the darkness and ignore it!" Because he can be skillful and convenient in lecturing, the teacher, Master Dao'an, authorized him to use books other than Buddhist scriptures to illustrate Buddhist principles.

In the third year of the reign of Emperor Xiaowu of the Eastern Jin Dynasty, the master was trapped in Xiangyang because he wanted to escape evil and chaos with Dao'an. Master Dao'an decided to dissolve the disciples and disperse. Before leaving, all the disciples were instructed and instructed by Master Dao'an, but they didn't say a word to Master Huiyuan. So Master Huiyuan knelt down and asked, "Only I didn't accept your instruction. I'm afraid that the teacher would make me an exception?" And Master Dao'an told him, "You have nothing to worry about for me!". Therefore, Master Dao'an and a few disciples like Daoli went to Chang'an City together. And Huiyuan, Huichi, Tanyong and others went to Jingzhou together and stayed in Shangming Temple for five years.

When Xiangyang broke up, Huiyuan and his fellow Taoist friend Huiyong made an appointment to meet at Luofu, so five years later, Huiyuan went down the Yangtze River again. When I arrived at Xunyang, I saw that Lushan Mountain was so beautiful and clean, so I thought it could be a place of practice where I could relax and gather my shadow. At the same time, I met Huiyong unexpectedly. Dharma Master Huiyong has been staying here for a long time and built Xilin Temple to live there because he was detained by the county people Tao Zhe. Hearing that Master Huiyuan was here, I was very happy. I invited Master Huiyuan to enter the mountain together and see the terrain at the east foot of Lushan Mountain. Master Huiyuan said with a stick and pestle, "If you have a chance, you can stay here, and the place where you are pestled should be a spring." After that, there was a spring rushing out and rushing into a stream. So Master Huiyuan decided to stay and build Maowei Temple, called "Longquan Jingshe". After a while, Jiujiang suffered from a severe drought. Huiyuan came to the spring pond and recited the "Sea Dragon King's Sutra". Suddenly, he saw the dragon rising from the pond, and then the rain poured down, making the year of drought turn into a year of harvest. Therefore, "Longquan Jingshe" is also named "Longquan Temple". Zhuge Changqing believes that the eminent monk can move heaven and earth because of his compassion to promote the law and benefit life and help immeasurable wisdom and life. Master Huiyuan Longquan Jingshe is a reflection of virtue.

In the ninth year of the Eastern Jin Dynasty, Master Huiyuan was 51 years old. It has long been famous for its high moral standing. More and more people came to seek Dharma. Because of the opening of the Nirvana Sutra, they felt the presence of the mountain god, supported the wood, and created the land by thunderstorm. Master Huiyong told Huanyi, the governor of Jiangzhou, "Huiyuan Gonghong Road has made more and more disciples, and more and more people come to seek Dharma. Living in Xilin Temple is small and inconvenient. Can we build a large temple? What do you think?" Huanyi was greatly revered when he heard that there was a sign of Lingrui, so he set up Donglin Temple at the east foot of Lushan Mountain. The main hall of Donglin Temple is called the "Hall of Divine Fortune".

Zhuge Changqing believed that the promotion of the Dharma and the promotion of life was immeasurable, moving and true. Buddha Sakyamuni said in the Vajra Sutra that the merit of promoting Dharma is immeasurable. The Buddha said in the Vajra Sutra: "Subhuti! If all the sand in the Ganges, such as the sand and other Ganges, what do you mean? Is the sand of the Ganges more?" Subhuti said: "Many, Blessed One! But there are still many Ganges, let alone its sand." "Subhuti! I tell you the truth today: if there are good men and good women, fill the Ganges with seven treasures, and the sand of the Ganges is three thousand worlds, and if you use charity, do you get more blessings?" Subhuti said: "Very much, Blessed One!" Buddha told Subhuti, "If you are a good man and a good woman, in this sutra, even if you are holding four verses, you can speak for others, and this virtue is better than the former virtue." "Once again, Subhuti! After all the sutras and even the four verses, we should know that here, all the world, heaven and earth, and Ashura should be provided, such as the pagoda temple, and anyone can be read and recited as much as possible. Subhuti! We should know that people have achieved the highest and most desirable Dharma. If the sutras are located, there is Buddha, and if we respect disciples."

Master Huiyuan is majestic and square in appearance. Anyone who has seen his face will feel awe. There was a monk who wanted to provide the Ruyi staff made of bamboo for the master. He stayed in the mountain temple for several days, but he didn't dare to see it. Finally, he left quietly.

There was another mage named Huiyi, who was always headstrong and conceited, and there was no one to obey. When he came to the Donglin Temple, he said to Huibao, the disciple of Master Huiyuan, "You are all mediocre talents, so I admire your master. Let me have a try today and see how he works." When he entered the temple, when Master Huiyuan was explaining the Fahua Sutra, he wanted to challenge the master by asking questions. Unexpectedly, whenever he wanted to ask questions, he would not dare to ask questions because of his heart palpitations and sweat. After coming out, he said to Huibao, "This is really great! So is Fu Wu and Gaizhong!"

Why does Master Huiyuan have great power and power? Zhuge Changqing believed that all good men and women who have great compassion and wish to promote the law and benefit life have great power. There are five kinds of power categories of Buddha and Bodhisattva. "On the Earth of the Yogi" (translated by Xuanzang, the Sanzang monk) Maitreya Bodhisattva said: "What is the cloud [the power of the Buddhas and Bodhisattvas]. There are three kinds of knowledge. One [holy power]. It is called Buddha and Bodhisattva. Be at ease. Be at ease. Do what you want. Everything is done. The heart is soft. He is good at cultivating his mind. It is the name [Holy Power]. Both [Dharma power].

That is to say, all winning methods have great results and great victories. It is the power of name and method. This Chinese is French. That is, six kinds of Polomedo. The so-called charity and even prajna. Such laws have great power. Name [Dharma power]. The three [inherent power]. It is said that Buddha and Bodhisattva first collect the vast amount of blessings and food. It is proved that there is a great deal of curiosity. It is the name [born power]. There are five kinds of power categories of Buddha and Bodhisattva. One is [supernatural power]. Both [Dharma power]. The three [inherent power]. The four [share the power of hearing alone]. The five [do not share the power of perception].

There are more than one hundred disciples of Master Huiyuan, who have different temperament, different learning and training, and many are versatile. For example, his brother Huichi, who was respected by Sima Ye, the King of Langya, the general of the Jin Wei, once told the two sutras of "Pitan" and "Fahua" at the invitation of the governor of Yuzhang. He also went to Jiankang (Nanjing) to participate in the translation of the "Chinese Amitabha Sutra"; There are those who practice precepts and practice Zen, such as Fa'an, who built a monastery in Xinyang (now the southeast of Qin'an County, Gansu Province) to promote Buddhism, and later entered Sichuan, which was highly respected by local monks and customs; There are writers such as Huiguan, who wrote the Preface to Fahuazong, the Argument on Buddhism, the Enlightenment of Enlightenment, the Preface to Ten Analects, and the preface to various classics. And he is good at learning the precepts, especially the Ten Recitations; Those who have access to the scriptures and teachings, and who are dedicated to the purification of the profession, such as monks and nuns; Those skilled in craftsmanship, such as Huiyao, cherish Lushan Mountain without carving and leaking to tell the time, so as to make twelve leaves of hibiscus in the mountain spring pool, and rotate naturally with the flowing waves, so as to set the time at six o'clock in the day and night. It is said that he once made wooden kites that can fly a hundred paces. In addition, Tan Yong, who was formerly General Fu Qinwei, has traveled a long distance between Lushan and Chang'an for more than ten years since Shi Huiyuan, serving as a messenger for Huiyuan and Luo Shi. Lushan and Chang'an are far apart, and it is a time of trouble. The two eminent monks can communicate with each other and talk about scriptures and teachings. It depends on their strength. There are also Taozu, Sengcheng, Tanshun, Daowang, etc., all of whom are men of practice and learning. He has shown extraordinary virtue and ability in assisting Master Huiyuan in preaching the scriptures, practicing Buddhism, or practicing Buddhism himself, which has greatly enriched the connotation of Buddhism in the Eastern Jin Dynasty.

Master Huiyuan has made remarkable achievements in his own practice and dissemination of the Pure Land teachings of "observing Buddha" and "chanting Buddha". He is capable of self-cultivation. In the process of clarifying his mind, he proves that he can recite the Buddha Samadhi, and shows that he can live in a pure land at the end of his life. In the Huiyuan chapter of the Record of Pure Land Sages and Sages, it is recorded that: "On the evening of July in the 12th year of the reign of the Emperor Yixi (416 AD), in the east niche of Prajna Terrace, from the very beginning, I saw Amitabha Buddha, who was full of emptiness, and in the light of the circle, there were all kinds of Buddha, and the Avalokitesvara was standing to the left and right. I also saw the bright water, which was divided into 14 branches, and the reinjection was up and down. The speech was empty and impermanent without my voice. The Buddha told Yuan: "I use my wish to comfort you, and you will be born in my country in the next seven days." Then the master said to the disciples Fajing and Huibao on both sides of the hall, "I first lived here, and in the past eleven years, I have seen the holy image three times, and now I will see you again. I will live in the Pure Land!" As expected, I sat down in silence on August 6.

According to the historical records, those who prayed to live in the Pure Land in accordance with the Pure Land Classics began in the Eastern Jin Dynasty (327-402 AD). On the other hand, the Sutra of Amitabha Pure Land, such as the Infinite Life Sutra, the Amitabha Sutra, the Banzhou Samadhi Sutra and the Nirvana Samadhi Sutra, have been translated as early as the end of the Han Dynasty, and since then, there have been many different translations. In the fifth volume of the Biography of Eminent Monks, Zhu Fakuang said: "Every time the Fahua is used as the purpose of the meeting, and the Infinite Life is used as the cause of the Pure Land, two parts of chanting are often chanted, while others are speaking, and those who are alone are chanting." In the Jin Dynasty, Zhidun (314-366 AD) also had the article "Praise of Amitabha Buddha", which shows that the belief of Amitabha has long existed. However, the belief in the Western Pure Land became a system and could rise to the belief of the learned monks and the scholar-bureaucrats at that time in the Eastern Jin Dynasty. It began when Master Huiyuan gathered all the people to form a lotus knot in Lushan Mountain. It can be said that Master Huiyuan set off the tide of practicing the Amitabha Pure Land Dharma to survive in the blissful world, and directly affected countless Buddhist learners in later generations, laying a solid foundation for the Pure Land.

The Pure Land Sect has passed through thirteen ancestors since its birth, but its rank is not as obvious as that of other sects, but is recommended by the Jingye Scholars in later generations. In this way, the reason why Master Huiyuan was chased as the ancestor of Pure Land Sect is indeed the most famous. He can be regarded as the pioneer of Pure Land and the model of later learning. His virtue admired by all generations will always be remembered in history.

Master Huiyuan verified the authenticity of the Pure Land by chanting Buddha through his own experience, and inspired future generations to follow the doctrine of Pure Land. There are countless monks and laymen who believe and wish to chant Buddha to live in the Pure Land, and it is also difficult to enumerate those who have achieved bliss in accordance with the law. The belief in the Pure Land of Amitabha will be widely popular in the future, and the Pure Land religion will become increasingly prosperous, which is due to the work of Master Huiyuan. During the reign of Emperor Yixi of Jin An, the imperial family issued an imperial edict to grant the titles of "Lushan Venerable", "Honglu Master" and "Bailian Society Leader". Based on the great contribution of Master Huiyuan to Buddhism and his influence on later generations, he was awarded posthumous titles by emperors in several dynasties.

When Yin Zhongkan was appointed as the local official of Jingzhou, he passed the temple and came to meet the master. The two people came together to the stream and talked about the way of the Book of Changes. They were tireless after a day. Yin Zhongkan's feeling

After Master Huiyuan understood the "fist Buddha, palm of all living beings" that Buddha Yashe preached with one hand, he gathered a total of 123 Buddhist monks and disciples at home to build a lotus community to chant Buddha. One hundred and twenty-three people, all of whom were born in the Western Paradise, did not fall behind. For this reason, Master Huiyuan was honored as the ancestor of Pure Land Sect. The fact that all the 123 people of the Lotus Society led by Master Huiyuan died has been recorded in the history of Buddhism, and the names of Buddha Yashe and Master Huiyuan are still engraved on the monument of Mount Lushan.

Master Huiyuan was the first to understand the truth of one mind, three hidden things, and then to read the Buddha. All of them were born in the western paradise, and none of them fell behind. Master Huiyuan initiated the Pure Land Buddhist chanting method of "thousands of people go and thousands of people become". I am worthy of being a great master! It is worthy of being the ancestor of Pure Land Sect!

Since he settled in Donglin Temple in Lushan Mountain, the master has seen the Western Blissful Holy Land three times in the first eleven years, but no one has said it. On the evening of July 30, the 12th year of Jin Yixi's reign, the master sat on the Prajna platform to meditate, and saw the body of Amitabha filled with emptiness; In the round light, there are all kinds of Buddha manifestation - Avalokitesvara, the great power of the two Bodhisattvas standing around. We also saw that the water was bright, divided into fourteen branches, flowing up and down, and delivered a speech of "bitterness, emptiness, impermanence, and egolessness", just as the "Sixteenth View Classic" said. Amitabha said to the teacher, "I come to comfort you because of the power of my wish. You should die in my blissful world in seven days."

At that time, the master also saw the fellow practitioners of the Lotus Society. The Buddha Tuoshe, Huichi, Huiyong, Liu Chengzhi and others who were earlier than him were on both sides of the Buddha. These people saluted the master and asked, "Master, you made your wish first. Why did you come later than us?"

After setting out, the master told disciples Fajing, Huibao and others what he saw in the scene. "Since I lived in Donglin Temple, I have seen Amitabha three times in the past eleven years. Today I see it again, and I will definitely live in Pure Land!" He said, "I will die in seven days." So the master made a note to his disciples:

"I already know the day to go. For so many years, I have been living in Lushan with my fate. I thought it was the day of my life after all. So I want to disappear from the outside world in order to achieve my wish to die... After I die, you should bury my bones under the pine forest, take the mountain as the tomb, and the same as the civil engineering... I die with a pious heart, to repay the Buddha's grace, and help him to promote the law and benefit his life."

The disciples were all sad to hear this. The master decided to stay for seven days because the world is hard to cut. Before the death, the Elder Dade asked him to treat his illness with fermented soybeans. The Master said, "There is no such thing in the precepts. Don't!". So he was invited to drink rice soup again. The master said, "Don't eat at noon. It's already past noon." So he didn't drink. Then someone brought him honey water to drink, and the master asked his disciples to check whether the precepts were prohibited. The master has passed away quietly before the law text has been checked. From here alone, we can see the compassion of the master. He will show his illness before he dies, and teach his brothers in this way.

Master Huiyuan, who knows Buddhism internally and is good at books externally, is respected by contemporary scholars and foreign monks. Donglin Temple in Lushan Mountain was the Buddhist center in the south at that time, and it was separated from Chang'an, where Luoshi lived.

In order to make the majority of believers better believe in Buddhism, Master Huiyuan also created the Pure Land Theory and simple and easy practice method of practicing in the Western Paradise dominated by Amitabha, according to the Amitabha Sutra, the Infinite Longevity Sutra, the Infinite Longevity Sutra and the Theory of Life.

The "tea Zen flavor" has a long history. The penetration of Buddhism into the tea ceremony has been recorded in the Annals of Lushan Mountain: "Since the Jin Dynasty, monks in temples and temples have planted it one after another." According to legend, Lushan Yunwu Tea was originally a wild tea, and later Huiyuan, a famous monk of Donglin Temple, transformed wild tea into home-made tea. He once entertained his friends with home-made tea, often talked about tea, recited poems, narrated scriptures, and stayed up all night. By the Tang Dynasty, Lushan tea had become very famous. In the Song Dynasty, Lushan famous tea was listed as "tribute tea" to the emperor. In addition, the folk song "Jasmine" was introduced from the north to the south of the Yangtze River, which may also be the work of Huiyuan. Jasmine originated in India. In the 11th year of Yongping in the Eastern Han Dynasty, it was introduced to Wutai Mountain in Shanxi Province of China with Buddhism. Since jasmine was introduced to Wutai Mountain, it has been deeply loved by monks. Therefore, the monks who wrote Buddhist music wrote the Buddha music "Eight Sections of Brocade" based on jasmine. Later, as monks traveled around, the song spread to the south of the Yangtze River and became a popular folk song after being processed by later generations. “

The teacher died in the 12th year of Yixi's reign and lived 83 years. Later, the emperors of the Tang and Song dynasties bestowed the posthumous titles of "Master of Distinguishing Consciousness", "Master of Righteousness", "Master of Yuanwu" and "Master of Eternal Righteousness". In order to distinguish Huiyuan from Jingying Temple in the Sui Dynasty, it is often called "Huiyuan of Lushan Mountain" in later generations. Therefore, the Pure Land Clan in later generations respected it as the first ancestor. After the master died, the disciples, together with Ruan Kan, the governor of Xunyang, raised the master's body and buried it in the western mountains. The hermit Xie Lingyun built a monument for it to inscribe the legacy of virtue; Dr. Zhang Ye wrote the preface, and Master Zongbing set up a monument in front of the Donglin Temple.

The posthumous titles awarded to Master Huiyuan in previous dynasties include:

In the year of Emperor Yixi of Jin An, the posthumous title was: Lushan Zun, Honglu Daqing, and Bailian Society Leader.

In the second year of the reign of Emperor Xuanzong of the Tang Dynasty, posthumous title: Master Debate.

In the third year of Shengyuan in the Southern Tang Dynasty, posthumous title: Master Zhengjue.

In the third year of the reign of Emperor Taizong of the Song Dynasty, he was posthumously named Master Yuanwu.

In the second year of the Qiandao reign of Emperor Xiaozong of the Song Dynasty, his posthumous title was: Wait for the Great Master of Zhengjue Yuanwu.

Master Huiyuan left a lot of works for the world: 20 volumes of the Outline of the Great Wisdom Theory (also known as the Interpretation Theory for Money), 1 volume of the Theory of Disrespect for the King, 3 volumes of the Eighteen Subjects of the Deep Meaning of Mahayana (and Roshta), 1 volume of the Preface to the Great Wisdom Theory, 1 volume of the Preface to the Heart of Apitan, 1 volume of the Preface to the Three Dharma Degrees, 1 volume of the Preface to the Lotus Sutra of the Miraculous Dharma, 1 volume of the Reply to the Ming Newspaper, 1 volume of the Preface to the Practice of Convenient Zen Scripture, 1 volume of the Argumentation of Mind One volume of "Dharma Nature Theory", one volume of "Shamen Zu's Law Service Theory", one volume of "Interpretation of Three Newspapers Theory", one volume of "Buddha's Shadow Praise", etc. (Reference materials for this article: Zhuge Changqing's Buddhist studies, online master Huiyuan's materials, pictures)

阿弥陀佛。在中国净土法门的传播中，慧远大师是重要推动者。

---- 诸葛长青

   南无本师释迦牟尼佛。

  南无阿弥陀佛。

  南无地藏王菩萨。

  南无虚空藏菩萨。

    福生无量天尊。

  大成至圣孔子。

  佛教进入中国后，便于中华民族文化相融合，形成便于传播的佛教文化。

  在中国佛教发展脉络中，慢慢形成了念“阿弥陀佛”成佛的净土宗法门。

  诸葛长青认为，佛祖释迦牟尼佛当年预言佛教兴盛于中国，是因为佛祖用法眼看明白中国的深厚文化底蕴，看明白中国的无量佛缘。

  念佛成佛，可以快速成佛，是释迦牟尼佛在《佛说阿弥陀经》中为众生开示的。佛祖在《佛说阿弥陀经》中开示说，善根、福德、因缘具足的善男子、善女人，只要诚心念诵“阿弥陀佛”，皆可以念佛可成佛。佛说：“舍利弗。众生闻者，应当发愿，愿生彼国，所以者何？得与如是诸上善人俱会一处。”“舍利弗。不可以少善根、福德、因缘，得生彼国。”“舍利弗。若有善男子善女人，闻说阿弥陀佛，执持名号，若一日、若二日，若三日，若四日，若五日，若六日，若七日，一心不乱，其人临命终时，阿弥陀佛，与诸圣众，现在其前。是人终时，心不颠倒，即得往生阿弥陀佛极乐国土。”“舍利弗。我见是利，故说此言。若有众生，闻是说者，应当发愿，生彼国土......”阿弥陀佛。诸葛长青这里建议有缘者可以多做施食、放生等善事，加速成佛。初学者可以用诸葛长青国学五合一（忏悔、施食、念诵、放生、吃素）加速推动成佛的善根、福德、因缘。

   为何念诵阿弥陀佛可以迅速成佛？因为这是阿弥陀佛亲自发出的四十八大愿之一。阿弥陀佛发出的第十八愿说：设使我当得成佛时，十方世界一切众生，至诚深心信愿喜乐，欲生我国(极乐世界)，乃至十念，若不生者，我即不取无上正觉，唯除违犯五逆重罪、诽谤正法之人；第三十七愿说：设使我当得成佛时，十方无量不可思议诸佛世界诸天人民，闻我名字，五体投地，恭敬礼拜，欢喜信乐，修菩萨行者，那么其余一切世间诸天、人民，无不对其尊重致敬。若不能如是者，我即不取无上正觉。（诸葛长青：阿弥陀佛，别名无量寿佛、无量光佛、观自在王极乐世界中的阿弥陀佛佛、甘露王。密号为清静。在佛教中是西方极乐世界的教主，与观音菩萨、大势至菩萨合称“西方三圣”。阿弥陀佛。西方极乐世界教化众生的导师也，梵语“阿弥陀”，阿-----无量光（健康）；弥-----无量觉（智慧）；陀-----无量寿（长寿）；佛-----无量光、无量觉、无量寿。中文称"无量"，因为阿弥陀佛光明无量、寿命无量、智慧无量，所以号阿弥陀。阿弥陀佛成佛以来，迄今十劫，现正在说法。）

  说到念佛成佛法门，我们要感恩为弘扬净土念佛法门奉献一生的东晋高僧-------慧远大师。诸葛长青认为，学习古今高僧大德奉献精神、弘法精神，可以帮助我们加速精进飞跃。

  慧远大师（公元334～416年），东晋时代人，庐山白莲社创始者，是佛教宗派(净土宗)的开山祖师、创始人之一、庐山白莲社创始者。

  慧远大师出生于雁门楼烦（今山西代县）世代书香之家。《高僧传·卷六·释慧远传》载，他“少为诸生，博综六经，尤善《老》、《庄》”，致使当时的宿儒贤达，莫不叹服他学识渊博。

    慧远大师从小资质聪颖，勤思敏学。

   十三岁时随舅父令狐氏游学于许昌、洛阳等地。大师博学于儒、道诸经，深得儒学与玄学的真谛。

   二十一岁时，本打算渡江到南昌从学于名儒范宣子，正值战乱，去南方的路梗塞不通，虽有志而不能。当时，著名高僧道安大师，建刹于太行、恒山，弘法利生，名闻遐迩。于是，大师携弟弟慧持一起前去求学。因闻听道安师讲解《般若经》，而豁然开悟，于是与弟弟慧持一起，落发为僧，发洪誓大愿，以续佛慧命为己任。由于他勤诵精思，昼夜研习般若经典，所以对于佛教大乘般若思想深有心得，并经常登上讲坛说法，听众无不悦服，因此也颇得道安大师所赏识与器重。道安大师曾赞他“佛教能在中国进一步的传播，就在你慧远了!”诸葛长青：阿弥陀佛。弘扬佛法十分重要，佛法可以直接解救人的慧命，甚至可以度化无量众生。

  慧远大师二十四岁时，便开始讲经说法，听众有不能理解的地方，慧远大师便援引庄子的义理为连类，采用「格义」方法，令听众清楚地领悟。慧远大师著述宏富，相传鸠摩罗什大师读到慧远大师所著《法性论》，大加赞叹云：「边国人未有经，使暗与理会，岂不妙哉！」由于他能于讲经时施善巧方便，于是老师道安大师特许他可以引用佛典之外的书籍来比附说明佛理。

 　东晋孝武帝太元三年，大师欲随道安师避恶离乱，被困于襄阳。道安大师决定解散诸徒众，各自散去。临别前，各随从弟子皆被道安师教诲、叮嘱，唯独没有对慧远师说一句话，于是慧远师跪请：“独我没有接受您的训教，我怕老师把我当例外？”而道安大师告诉他：你对于我来说，没有什么可操心的了!”。于是，道安大师与道立等少数弟子，一起前往长安城。而慧远师及慧持、昙邕等人一起去荆州，并留居于上明寺有五年之久。

　　襄阳分手时，慧远师本与同门道友慧永约好到罗浮会合的，所以五年之后，慧远师又沿扬子江南下。到了浔阳，见庐山如此秀丽、清净，便以为可以做息心敛影的修行之处。于此同时，又不期而遇慧永。慧永法师因受郡人陶遮挽留，所以早已于此留住多时，并筑西林寺居之。闻听慧远师到此，不胜欢喜，并挽请慧远师一同入山，相看庐山东麓地势。慧远师以杖杵地说：“如若有缘，此处可以住下，被杵之处就当喷出泉来。”言毕，果然有泉水应声迸出，涌浚成溪。于是慧远师决定住下，并筑茅为庵，称作“龙泉精舍”。过了不久，九江地区遭遇大旱，慧远师来到泉池边，虔诵《海龙王经》，忽见神龙从池中腾空而起，随即大雨倾注，令大旱之年反成丰收之年。因此因缘，“龙泉精舍”也得名“龙泉寺”。诸葛长青认为，高僧大德慈悲心弘法利生、救助无量慧命，因而能感天动地。慧远大师龙泉精舍，本身就是善德感应。

　　东晋太元九年，慧远大师是年五十一岁。其德高望重，早已声名远扬。前来求法者也渐众，因为开讲《涅槃经》而感得山神显灵，资助材木，雷雨辟地。慧永法师告诉江州刺史桓伊说：“慧远公宏道，使得徒众越来越广，来求法者也越来越多，住在我这西林寺，又小又不方便，是否可造一个大的寺院，你看如何？”桓伊闻听有灵瑞显现，便大生崇敬之感，于是奏明上方，建立东林寺于庐山东麓。东林寺大殿称为“神运殿”。

  诸葛长青认为，弘法利生功德无量，感天动地，真实不虚。佛祖释迦牟尼佛在《金刚经》上说，弘法功德大无量。佛在《金刚经》中说：“须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？”须菩提言：“甚多，世尊！但诸恒河尚多无数，何况其沙。”“须菩提！我今实言告汝：若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，得福多不？”须菩提言：“甚多，世尊！”佛告须菩提：“若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。”“复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间、天人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。”

　　慧远大师神貌威严，容正方棱，凡是见过其容的人，无不油然生起敬畏之心。曾有一僧人，打算供养大师用竹做的如意杖，入山寺住了好几天，竟不敢呈见，最后悄然而去。

  又有一名叫慧义的法师，一贯刚愎自负，没有肯服的人。来到东林寺，没等上山就对慧远大师的弟子慧宝说：“你们诸位都是庸才，才推崇你们的师傅，今天让我试试，看他如何？”当他进寺时，正值慧远大师讲解《法华经》，他就想用问问题的方式来难住大师。没想到，每每当他要提问的时候，由于心有余悸而汗流夹背，竟不敢提问，出来后对慧宝说：“此公真是了不起!伏物、盖众也是如此!”

  为何慧远法师具备大法力、大威力？诸葛长青认为，凡是有大慈悲心、凡是发愿弘法利生的善男子、善女人，都有巨大威力。又佛菩萨如是威力品类差别复有五种。《瑜伽师地论》（三藏法师玄奘奉诏译）弥勒菩萨说：云何[诸佛菩萨威力]。当知略有三种。一者[圣威力]。谓佛菩萨。得定自在。依定自在。随其所欲。一切事成。心调柔故。善修心故。是名[圣威力]。二者[法威力]。

谓诸胜法有广大果有大胜利。是名法威力。此中法者。即是六种波罗蜜多。所谓布施乃至般若。如是诸法有大威力。名[法威力]。三者[俱生威力]。谓佛菩萨先集广大福德资粮。证得俱生甚希奇法。是名[俱生威力]。又佛菩萨如是威力品类差别复有五种。一者[神通威力]。二者[法威力]。三者[俱生威力]。四者[共诸声闻独觉威力]。五者[不共声闻独觉威力]。

  慧远大师门下弟子多达百余人，性情各异，学修不一，多才多艺者不乏其人。有善应讲席者如：其弟慧持，深受晋卫将军琅玡王司马冶之敬重，曾应豫章太守之邀请，讲《毗昙》《法华》二经。又曾到建康(南京)参校《中阿含经》的译文；有修戒行禅者如：法安，于新阳(今甘肃秦安县东南)建道场，弘化一方，后来入蜀，深受当地僧俗所推崇；有著书立说者如：慧观，撰有《法华宗要序》、《辩宗论》、《论顿悟渐悟义》、《十喻序赞》及诸经序等。并且善习戒律，尤精《十诵》；有通经达教，志专净业者如僧济等；有善工技艺者如：慧要，惜庐山无刻漏以报时，便于山泉池中，制作十二叶芙蓉，随顺流波自然转动，以定昼夜六时，片刻无差。据传他曾制木鸢能飞百步。此外，原是苻秦卫将军的昙邕，自师慧远以来，十余年间，长途往返于庐山与长安之间，为慧远与罗什作信使。庐山与长安两地远隔，又值多事之秋，二位高僧能够声气相通，互论经教，全赖此人之力。还有道祖、僧彻、昙顺、道汪等，皆为有修有学之士。在辅佐慧远大师弘经演教，住持佛法，或自行化他诸多方面，都展示出非凡的德能，极为生动地丰富了东晋佛教的内涵。

  慧远大师在他自身修持及弘传“观佛”、“念佛”净土教法上有着显著成就。自身修持得力，在澄心系念中，证得念佛三昧，临终示往生相得生净土。在《净土圣贤录》慧远一章中有如是记载：“义熙十二年(西元416年)七月晦夕，于般若台之东龛，方从定起，见阿弥陀佛，身满虚空，圆光之中，有诸化佛，观音势至左右侍立。又见水流光明，分十四支，回注上下，演说苦空无常无我之音。佛告远曰：“我以本愿力故，来安慰汝，汝后七日，当生我国。”之后大师对侍立两旁的弟子法净、惠宝说：“吾始居此，十一年中，三睹圣呤相，今复再见，吾生净土必矣！”果然事应其言，于八月六日端坐入寂。

  考诸史籍，有依净土经典修持，祈求往生净土者，是始于东晋潜青山竺法旷（西元327-402年）。而关于弥陀净土经典，如《无量寿经》、《阿弥陀经》、《般舟三昧经》和《念佛三昧经》等，早在汉末即已译出，之后也有异译不断面世。 《高僧传》卷五中说竺法旷：“每以《法华》为会三之旨，《无量寿》为净土之因，常吟咏二部，有众则讲，独处则诵。”又晋时支遁(西元314-366年)也着有《阿弥陀佛像赞》一文，说明弥陀信仰早已有之。但是西方净土的信仰成为一体系，并能上升为东晋当时的学问僧和朝中士大夫等上层人士信奉，则始于慧远大师于庐山集众结莲社，可以说是慧远大师掀起了修学弥陀净土法门，求生极乐世界的风潮，且直接影响着后世无数的学佛者，为净土一宗奠定了不拔之基。

  净土宗沿至今世已历十三祖，但观其列位，并无他宗那样明显的嫡系师承，而都是后世净业学人推举而成。如此而言，慧远大师之所以被追认为净土宗初祖，的确是名至实归，堪为净土之先驱，后学之楷模，其万世景仰之德行将永远昭垂史册。

  慧远大师以亲身经历，验证念佛可生净土之不虚，感召后世依从净土教理，信愿念佛求生净土之僧俗人等，不计其数，而依法修持得生极乐者亦难枚举。弥陀净土之信仰日后能够得以广泛地流行，净土一教得以日益兴盛，实出于慧远大师之功。大师一生志心弘教，德感朝野，晋安帝义熙年间，帝室下诏赐号“庐山尊者”“鸿胪大师”及“白莲社主”。基于慧远大师对佛教作的巨大贡献，及其对后世的影响，得到数朝帝王追封谥号，也可谓是在情在理。

   殷仲堪任荆州地方官时，路过寺院前来敬见大师，两人一起来到溪边松下，共谈《易经》之道，一天下来竟不知疲倦。殷仲堪感叹道：“大师智识深明，实在难能可贵!”后来，晋室重臣桓玄征讨殷仲堪，也带兵路经庐山，要求大师出山见他，大师称有病不见，于是桓玄亲自入山见大师。桓玄的部下对恒玄说：“当年殷仲堪进山见慧远是行大礼，您就不必也象他那样也敬见慧远了。”恒玄回答：“岂有此理，仲堪本来是个死人，他能跟我比吗!”于是去见大师，但也不自觉地向大师行屈膝礼。恒玄依《孝经》之理讨教于大师：“身体发肤，都是父母所生，不敢毁伤，否则不孝，僧人出家何以要剪削头发呢？”大师也以《孝经》之语对应：“立身行道，扬名于后世，孝之终也。”恒玄称“好!”于是本还想问的也不问了。博得了恒玄的敬佩之后，接着就征讨殷仲堪之事，求教于大师。大师不予回答。恒玄又问大师是否对自己有什么希望？大师以超然的态度说：“希望你也能能象殷仲堪一样，做个施主。”等恒玄出了山，对自己的部下讲：“慧远大师，实在是我生平所未见过的!”恒玄后来得了势，想请慧远大师出来当官，遭到了请谢绝。当时，朝中曾就僧人要不要礼敬帝王之事展开过争论，恒玄由于听从了大师的意见，立“僧人不必礼敬旁帝王”的条例。这在中国佛教史上留下了深远的影响。每逢西域有僧人、大德来中国，慧远大师定要恳恻问讯。诸葛长青认为，要弘扬佛法，最关键的是首先自己要精进佛法，开悟智慧，如此才会征服人心。

  鸠摩罗什大师(中国四大译经师之首)在关中译经时，慧远大师曾致信通好，二人书信往来，讨论佛法奥义，各相钦慕，并且互赠衣物、偈赞等类。许多外国僧人也都说中国有高僧，经常梵香礼拜，向东稽首，钦仰大师之德。可见大师威名远扬。大师也有感于江东地区佛法之衰，曾遣人西行取经，历经长期的跋涉，请来诸多梵文经典，组织翻译、流通。。

  东晋时代，佛法虽已不断的传入，然尚不完备。所以梵僧来华弘化者，仍然络绎不绝。慧远大师感于法道有缺，曾派弟子法净、法领等西行取经，得到诸多梵本佛经，遂于庐山置般若台译经，成为我国翻译史上私立译场的第一人。

  安帝元兴元年，大师在东林寺创立了中国有史以来的第一个净土宗道场——白莲社，设坛立誓，求生弥陀净土。为使修行精进，凿池种莲花，木刻十二叶莲花立于水中，随波旋转，分别刻上昼夜时分，作为念佛修行的时间表。当时，加入莲社的有一百二十三位名士大德。慧远大师对他们讲：“你们能来此修行念佛，不就是为的往生极乐世界吗!”于是令莲社中设西方三圣像，并让刘遗民居士作《往生发愿回向文》刻于石碑之上。王乔之居士等作《念佛三昧》诗，大师为此亲自作序说：“功高易进，念佛为先，自心本来是佛，只要念佛，不间断到一心不乱，自心与阿弥陀佛打成一片，此时自心即是净土，自性即是弥陀，念到此境界便能了生脱死、出六道轮回。念佛即便不能大彻大悟，也能往生净土，因其愿与阿弥陀佛本愿感应道交。所以，念佛求生净土，是修行的最上法门……”

   一日，从印度来了位高僧，他的名字叫佛陀耶舍（是鸠摩罗什的一位师父）。当佛陀耶舍初次来到中国见到慧远大师后，想把自己所了悟的“圆顿一乘实相大法”传授给他，由于还不精通汉语，情急之下用手说起佛法来。他拿出一只手握成拳，给慧远大师和众人看，说:“佛”（用拳头代表“佛”）；然后舒展拳头成掌，说：“众生”（用手掌代表“众生”）。紧接着佛陀耶舍重新又握成拳，说：“佛”，舒展成掌，说：“众生”。再重新握成拳，说：“佛”，舒展成掌，说：“众生”。用手给大家一连演示了三遍：拳头，佛；手掌，众生。大家看得是丈二的和尚摸不着头脑，不知道远方来的高僧究竟在说什么。佛陀耶舍见大家都迷惑不解，还是用那只手，重新演示佛法给众人看。只见他那只手还是握成拳，说：“阿”（用拳头代表阿弥陀佛的“阿”）；舒展成掌，说：“弥陀”（用手掌代表阿弥陀佛的“弥陀”）。又握成拳：“阿”；舒为掌：“弥陀”。再次握成拳：“阿”；舒为掌：“弥陀”。又一连给大家演示了三遍：拳头，阿；手掌，弥陀。 慧远大师闭上眼睛，微微一沉思：拳头，佛；手掌，众生……，立即顿悟！原来佛和众生是一不是二啊，原来佛和众生都是一个东西啊！佛即众生，众生即佛！原来阿弥陀佛是这个含义啊！阿弥陀佛。这就是佛的智慧啊。诸葛长青认为，佛陀耶舍来给慧远大师讲法，目的是加速慧远大师迅速开悟成佛。而慧远大师也的确如此。  这就是佛陀耶舍所传的圆顿一乘实相大法，即一心三藏。什么是一心三藏呢？ “一”，即一个或一种，佛法中所说的一，是绝对之一，没有对待；非世间所言的一。世间所说的一，乃对待之一，相对之一，有一就有二，有二就有三、有三就有四，五、六、七、八、九…等等，就有无量。“心”，即是真心或本来面目。“三藏”，一个真心，包含三个东西：（1）空如来藏（2）不空如来藏（3）空不空如来藏。 一心三藏中，空如来藏即：无相之实相；不空如来藏即：无不相之实相；空不空如来藏即：无相无不相之实相。三相乃一相，三藏即一心。“一乘----实相----圆顿大法”的法印是“一实相印”，佛陀耶舍所传的“一心三藏”即是“一实相印”。 什么是“一实相印”呢？万法都是一个心、一个人、一个念，没有哪一法不是（回答了一切万法是什么的问题）；万法都是由一个心、一个人、一个念变现出来的，没有哪一法不是（回答了一切万法从哪里来的问题）。此乃真实之理，无二无别，离诸虚妄之相也！什么是“印”呢？印者，信也。如世间之公文，得印方可信。世出、世间的一切万法，莫不以一心三藏之实相之理，印定其说。万法唯心，没有哪一法不是心，即明心；心现万法，没有哪一法不是由心而现，即见性。法即心，心即法，是一不是二；佛即众生，众生即佛，是一不是二。万法一念，一念万法。大光明藏中，谁非谁？大光明藏中，哪个不是哪个？果真能真正参透这些道理，即是明心见性之人。      

  慧远大师悟明了佛陀耶舍用一只手所传的“拳佛、掌众生”一心三藏一乘实相大法之后，召集道俗出家、在家弟子共一百二十三人，建莲社念佛。一百二十三人，全部都往生西方极乐世界，一个都没有落下。因为这个缘故，慧远大师被敬奉为净土宗初祖。慧远大师带领莲社一百二十三人全部都往生的事实，被记入了佛教史里，而且至今庐山遗碑上仍还刻有佛陀耶舍、慧远大师的名字。      

  慧远大师当年即是首先悟明了一心三藏的道理，明心见性后再去念的佛，全部都往生西方极乐世界，一个都没有落下。慧远大师开创了“千修千人去，万修万人成”的净土念佛法门。不愧是一代宗师！不愧是净土宗初祖！

　　大师自入庐山定居于东林寺以来，三十二年间，最初的十一年里，曾三次念佛面睹西方极乐圣境，但并未予人说。晋义熙十二年七月三十日晚，大师于般若台上坐禅入定，亲见阿弥陀佛身满虚空；圆光之中有诸化佛显——观世音、大势至二菩萨左右侍立。又见水流光明，分十四支，流注上下，演说“苦、空、无常、无我”之音，正如《十六观经》所言之相。阿弥陀佛告师说：“我因为本愿的力量，前来告慰于你，你当在七日后，往生到我极乐世界国刹。”

　　当时大师也见到了莲花社的同修中，先于他往生的佛驮耶舍、慧持、慧永、刘程之等人，都在佛的两侧。这些人都向大师顶礼问：“大师您发愿最先，为何来的却比我们晚呢？”

　　出定后，大师把境中所见告诉了弟子法净、慧宝等人。“我自从住居东林寺起，十一年来，曾三次见到阿弥陀佛，今天又见到了，我肯定要生净土了!”又说：“七日之内，我就会往生了。”于是大师向弟子制定了遗诫：

　　“我已然知道了要走的日，这么多年来在此庐山随缘消业，自以为毕竟到了出头之日，所以我要绝迹外缘，以求达到往生的志愿……等我往生后，你们要把我的骨骸埋在松林下，以山岭为坟，与土木同状……我以虔诚之心往生，就是为报佛世尊之恩，要帮他一起弘法利生。”

　　弟子们听得此话，无不悲痛。大师因为世情难割，于是打算暂留七日。圆寂前示疾，有大德长老请求他以豉酒来治病，大师说：“戒律上没有这一条，不许!”。于是又请他喝米汤，大师又说：“过午不食，现在已经过中午了。”所以不喝。于是又有人端来蜜水请他喝，大师又让弟子们查查看戒律条文是否有禁令。律文还没查过半卷，大师已经悄然而逝了。仅从此处，足见大师之慈悲，临往生前还要示疾，以此形式教诲众弟们。

　　慧远大师内通佛理，外善群书，为当代所宗，亦受国外僧众所钦敬。庐山之东林寺为当时南地佛教中心，与罗什所居止之长安中分天下。

  为使广大信众更好的崇信佛法，慧远大师还依据《阿弥陀经》、《无量寿经》、《观无量寿经》和《往生论》，创建了口念“阿弥陀佛”四字真经，即可往生阿弥陀佛主宰的西方极乐世界的净土理论和简便易行的修行方法。

  “茶禅一味”源远流长。佛教对茶道的渗透,《庐山乃志》中有记载：“晋朝以来，寺观庙宇僧人相继种植。”相传，庐山云雾茶最早是一种野生茶，后来东林寺名僧慧远将野生茶改造为家生茶。他曾以自种自制茶款待好友，常话茶吟诗，叙事谈经，通宵达旦。到了唐代，庐山之茶已很出名了。宋代，庐山名茶被列为进献皇帝的“贡茶”。另外民歌《茉莉花》由北方传入江南，也有可能是慧远所为。茉莉花原产于印度，东汉永平十一年随佛教传入中国山西的五台山，而自从茉莉花传入五台山，深受僧人们喜爱，于是，谱写佛乐的僧人便谱写了以茉莉花为原型的佛乐《八段锦》。之后，随着僧人们四处云游，该曲传入江南，经后人加工，成了风靡江南的民歌。“

师于义熙十二年示寂，世寿八十三。后由唐、宋诸帝赐赠谥号「辨觉大师」、「正觉大师」、「圆悟大师」、「等遍正觉圆悟大师」。为别于隋代净影寺之慧远，后世多称为“庐山慧远”。故后世净土宗尊为初祖。大师往生后，弟子们与浔阳太守阮侃一起，把大师的躯身举葬于西山岭，累石为塔。谢灵运居士为其建碑，以铭遗德；张野居士作序，宗炳法师又立碑于东林寺门前。

　　慧远大师历朝被封的谥号有：

　　晋安帝义熙年，谥：庐山尊者、鸿胪大卿、白莲社主。

　　唐宣宗大中二年，谥：辩觉大师。

　　南唐升元三年，谥：正觉大师。

　　宋太宗太平兴国三年，谥：圆悟大师。

　　宋孝宗乾道二年，谥：等遍正觉圆悟大法师。

　　慧远大师给人间留下很多著作：《大智论要略》二十卷(亦名《释论要钞》)、《不敬王者论》一卷、《问大乘中深义十八科(并罗什答)》三卷、《大智论序》一卷、《阿毗昙心序》一卷、《三法度序》一卷、《妙法莲华经序》一卷、《明报应论》一卷、《修行方便禅经序》一卷、《辩心识论》一卷、《法性论》一卷、《沙门祖服法论》一卷、《释三报论》一卷、《佛影赞》一卷等。（本文参考资料：诸葛长青佛学研究、网络慧远大师资料、图片）

 (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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