Stories of celebrity Buddhists: Bai Juyi learns from Buddha, eats vegetarian food and does good deeds (picture)

名人学佛故事：白居易学佛放生吃素行善（图）

Bai Juyi, who is proficient in Confucianism, Buddhism and Taoism, learns Buddhism, releases life, eats vegetarian food and does good deeds, benefits the society and is famous all over the world.

----Zhuge Changqing

In the process of studying Chinese culture, Zhuge Changqing found a historical phenomenon.

This historical phenomenon is that most of the famous historical figures are related to learning Buddhism, releasing life and doing good deeds, saving the common people, and bringing great benefits.

Zhuge Changqing studied historical figures and found that Bai Juyi, a poet of the Tang Dynasty, was a great poet. Bai Juyi started with Confucianism and Taoism. At the age of 29, he began to learn Buddhism, release life, eat vegetarian food, build temples, support monks, and continue to do good deeds. Life never stops.

Bai Juyi's life is a combination of Confucianism, Taoism and Buddhism. His poem says: "Confucianism outside, Buddhism inside"; It also said: "Wearing the residence clothes and holding the Nanhua chapter", "Committing to the happy chapter and paying attention to the Sutra of Toutuo". From this, we can see that Bai Juyi's life thought, both inside and outside, especially Zen and Taoism, is the focus of Bai Juyi's late thought, which has attracted the attention and discussion of the academic community, from Mr. Chen Yinke's "Bai Letian's thought and behavior and the relationship between Buddhism and Taoism" to Mr. Luo Liantian's "Re exploration of the relationship between Bai Juyi and Buddhism and Taoism" to Mr. Sun Changwu's "Bai Juyi and Hongzhou Zen", These three articles respectively represent the three stages of the path of the analysis of the Buddhist and Taoist elements of Bai Juyi in the academic circles, and show that Bai Juyi is a combination of Confucianism, Buddhism and Taoism.

Song Suzhe commented on Bai Juyi in the book "The Second Book of the Book of Bai Letian" and said: "Letian teenagers know how to read Buddhist books and practice meditation. They are both involved in the world, take care of difficulties, have a clear mind, and look at the emptiness of all illusions." This shows that Bai Juyi has a deep study of Buddhism.

1、 Introduction to Bai Juyi

Bai Juyi (772~846), who was also known as Lotian in his later years, was born in Xiagui, Huazhou (now Xiagui Town, Linwei District, Weinan City, Shaanxi Province), a great realistic poet in the Tang Dynasty of China, and a famous and influential poet and writer in the history of Chinese literature.

In his later years, Bai Juyi became the crown prince's junior. The posthumous title is "Wen". Actively advocate the New Yuefu Movement in literature. He advocated that "articles should be written together for the time and poems should be written together for the matter", and wrote many poems that lament the times and reflect the sufferings of the people. He is an important poet in the history of Chinese literature. In the Yuan Dynasty, he was a bachelor of Hanlin and a doctor of Zuo Zanshan. He wrote many poems in his life.

Bai Juyi's poems were widely spread at that time, from the court to the people. Its reputation is also spread to Xinjiang, North Korea and Japan. Bai's poems have a great influence on later literature. Pi Rixiu, Lu Guimeng, Nie Yizhong, Luo Yin, Du Xunhe, Wang Yucheng, Mei Yaochen, Su Shi, Zhang Lei, Lu You, Wu Weiye and Huang Zunxian in the late Tang Dynasty, and so on, were all inspired by Bai Juyi's poems. Bai Juyi's poems have the greatest influence in Japan. He is Japan's favorite poet of the Tang Dynasty. His poems are often quoted in Japanese classical novels. It can be said that Bai Juyi is the most influential figure in Chinese Tang poetry in the Japanese mind.

Zhuge Changqing: Bai Juyi calls himself a Buddhist monk in Xiangshan. Why is it called "Buddhist monk in Xiangshan"? Because Bai Juyi lived in Xiangshan, Luoyang for a long time in his later years, he called himself "a Buddhist monk in Xiangshan". He once donated to build the Xiangshan Temple, reflecting his study and practice of Buddhism. Xiangshan Temple is located on the mountainside of Longmen East Mountain in Luoyang, Henan Province. Bai Juyi once lived in the temple and compiled eight hundred poems he wrote in Luoyang for 12 years into ten volumes, named "Bai Shiluo Zhongji", and placed them in the Sutra Hall of Xiangshan Temple.

His poems have a wide range of subjects, various forms, and plain and popular language. They are known as "the devil of poetry" and "the king of poetry". Guan Zhihan is a bachelor of Hanlin and a doctor of Zuo Zanshan.

Zhuge Changqing believed that Bai Juyi's poems mainly reflected his compassion, that is, his concern and love for the people through poems.

Bai Juyi's thought, which integrates Confucianism, Buddhism and Taoism, is dominated by Confucianism. Mencius said that "if you are rich, you can help the world, and if you are poor, you can help yourself" is the creed he followed all his life. His ambition of "helping both sides" is based on the benevolent government of Confucianism, including the theory of Huang and Lao, the technique of managing Xiao and the method of Shen Han; His "independent benevolence" absorbed Lao Zhuang's idea of contentment, unity of things, and freedom, as well as the Buddhist thought of "liberation". In his later years, Bai Juyi concentrated on Buddhism.

Bai Juyi was a great poet with great influence in the Middle Tang Dynasty. His poetic ideas and creation, with its outstanding emphasis on popularity and realism and full performance, occupied an important position in the history of Chinese poetry. In the Ninth Book of the Yuan Dynasty, he clearly said: "Servant's ambition is to help both people and to do good alone. To serve and always do is to be the Tao, and to speak and invent is to be poetry. It is called allegorical poetry, which is to help both people; it is called leisure poetry, which is to be good alone." It can be seen from this that among the four categories of poetry that Bai Juyi himself divided, namely allegorical, leisure, sentimental, and miscellaneous law, the first two categories reflect his "serving and always do", which is to help both people and to be good alone, so they are most valued. At the same time, he put forward his own literary proposition: "articles are written for the time, songs and poems are written for the matter." His poetic proposition is also mainly about the creation of early allegorical poems

Bai Juyi not only left nearly 3000 poems, but also put forward a whole set of poetry theories.

He compared poetry to fruit trees, and put forward the view of "root emotion, Miao language, Huasheng, and real meaning" ("Yu Yuan Jiu Shu"). He believed that "emotion" is the fundamental condition of poetry. In "Yu Yuan Jiu Shu" ("Yu Yuan Jiu Shu") and "Yu Yuan Jiu Shu" ("Yu Yuan Jiu Shu"), he put forward the famous realism creation principle of "articles are written together for the time, songs and poems are written together for the matter".

2、 Three characteristics of Bai Juyi's study of Buddhism:

Zhuge Changqing found that Bai Juyi had a deep study of Buddhism.

Bai Juyi was born in the Tang Dynasty when Buddhism flourished.

At the age of 29, Bai Juyi entered Buddhism, studied Buddhism, became vegetarian, released, and did good deeds.

People's understanding of Bai Juyi is limited to Bai Juyi's poems. In fact, Bai Juyi is not only familiar with the Buddhist scriptures, but also has a wide range of Buddhist friends. He is also a respectable person who promotes Buddhism by printing Buddhist scriptures, building temples, providing for teachers, and promoting Buddhism.

Bai Juyi likes to write the learned Buddhist scriptures into poetry.

From the content of Bai Juyi's Buddhist poems, the classics Bai Juyi contacted include the Dharma Hua Sutra, the Vimalakirti Sutra, the Vajra Sutra, the Lenga Sutra, the Shurangama Sutra, the Sutra of the Six Ancestors, the Fa Ju Sutra, the Huayan Sutra, the Nirvana Sutra, and the Sutra of the Buddha.

After analyzing Bai Juyi, Zhuge Changqing believes that Bai Juyi has three characteristics:

First, go deep into Buddhism, practice and correct yourself, and have superior wisdom;

The second is to be vegetarian and do good deeds, abstain from killing and release life. The benefits are huge and the merits are huge;

Third, it is admirable to carry forward Buddhism, remind people to love and protect the people, and publicize the prohibition of killing and releasing life with poetry and poetry.

3、 Bai Juyi released his life and wrote his poetry

After Bai Juyi studied Buddhism, many people were compassionate, not only often released themselves, but also advocated that friends and relatives should be vegetarian and do good deeds.

Learning Buddhism makes Bai Juyi relaxed and comfortable, and also increases the thinking of people killing animals.

Zhuge Changqing believed that learning Buddhism, releasing life, and being vegetarian made Bai Juyi quick in thinking, excellent in writing and famous in the world.

Bai Juyi felt very sad when he saw that there was a lot of killing and manufacturing in the world.

Later, the master of the temple said that you might as well write poems to remind the world to abstain from killing and release.

Therefore, Bai Juyi wrote many poems urging people to do good, not to do evil, and to do good.

Here, Zhuge Changqing shares with you three poems written by Bai Juyi urging people to abstain from killing and set free:

1、

Tang Dynasty poet

Bai Juyi's poem "Birds"----

Mo Daoqun is born with a small life, and is generally skinny.

Advise the king not to hit the birds on the branches, while the son is looking for the mother in the nest.

2、

Tang Dynasty poet

Bai Juyi's poetry of abstaining from killing and releasing《

Fish poetry

》----

Walking around the pool and watching fish swim, it is time for children to make fishing boats.

One kind of fish has different hearts. I will feed you.

3. Tang Dynasty poet

Bai Juyi's poetry of abstaining from killing and releasing《

celebrate a birthday

》----

The virtue of living is based on heaven, and the desire to live and enjoy oneself.

I would like to wish you a thousand years of life.

Zhuge Changqing suggested that, if you and your friends can write articles and poems, you can take the time to write poems about abstaining from killing and releasing, which is also to promote Buddhism and accumulate merit.

4、 Bai Juyi's Buddhist learning process

The Tang Dynasty where Bai Juyi lived belongs to the Middle Tang Dynasty. Buddhism in the Middle Tang Dynasty is dominated by Zen, and the development of Zen has been inherited by the Southern Zen. Bai Juyi was in the period of Zhenyuan, Yuanhe and Changqing of Dezong, which is the middle stage of the development of Southern Zen. Bai Juyi studied Buddhism, starting from Zen and also studying Pure Land Buddhism.

Bai Juyi liked Buddhism, while Buddhism entered its prosperous period in the Tang Dynasty, and not only formed various sectarian branches, but also most of the sectarian branches were booming.

It was against this background that Bai Juyi liked the Buddha, worshipped the Buddha and became a disciple of the Buddha.

Jin Yuanhao asked Bai Juyi in "The Second of the Four Poems of Ganxing", praising him, saying: "The poems are printed in Gauti and taught outside Zen; Bingzhou is not a romantic region. It is a happy day in 500 years.

Throughout Bai Juyi's history of learning Buddhism, he was probably in the 16th year of Zhenyuan (AD 800), that is, when he was twenty-nine years old, he had a predestined relationship with Buddha and planted the seeds of learning Buddhism.

This year, during the Xuzhou Rebellion, he passed by Liugou Temple and saw the peaceful and peaceful weather near the temple in sharp contrast to the shabby and dilapidated weather outside. This scene left a deep impression on him.

At the same time, about a year ago, he began to communicate with Buddhist people. For example, his conversation with Venerable Master Ming Zhun and Venerable Master Dingguang was reflected in Bai Juyi's poems. The communication with Buddhist people undoubtedly strengthened Bai Juyi's heart to learn Buddhism and made Bai Juyi's understanding of Buddhism further.

Bai Juyi still does not forget his study of Buddhism in his secular life. He mainly reads Buddhist scriptures, such as Dharma Hua Sutra, Vimalakiri Sutra, Vajra Sutra, Lenga Sutra, Shurangama Sutra, Sutra of the Sixth Ancestor, Fa Ju Sutra, Huayan Sutra, Nirvana Sutra, and Sutra of Buddha. Bai Juyi mentioned it many times in his poems.

If Bai Juyi is only visiting Buddhist temples, reading Buddhist scriptures and making Buddhist friends, then he is only fond of Buddhism at most, far from practicing and integrating Buddhism. After a relatively long time, maybe five years, maybe ten years, Bai Juyi began a new stage of his Buddhist journey. Bai Juyi not only studied Zen and fasting, but also worshipped Zen Master Ruman (also known as Buddhist monk) as his teacher. However, the exact sequence of these three things needs to be examined in detail, and I will only briefly introduce them here. From then on, Bai Juyi began his life as a Buddhist disciple.

Here, Bai Juyi should mainly study the Buddhist principles and laws of Zen. His master, Zen Master Ruman, is a famous Zen master. After talking with him and answering questions, Tang Shunzong felt what he said, so he liked Zen. However, although Bai Juyi mainly practises Zen Buddhism, according to the "Five Lights Huiyuan", Bai Juyi "learns impermanence". Although this "impermanence" does not mean that he has many teaching masters such as Zen Master Man (in the "Five Lights Huiyuan", Bai Juyi is the successor of Zen Master Man), it can be seen that Bai Juyi loves Buddhism.

From the wide range of Bai Juyi's visits to the temple and the number of Buddhist friends, we can also understand that the saying "learning is impermanent" is not a false statement. Bai Juyi spent all or most of his salary to build the Xiangshan Temple, which seems to be similar to those fanatical believers who sacrifice the Buddha with their flesh and blood when welcoming the Buddha's bones, but also highlights Bai Juyi's sincerity in believing in the Buddha.

Bai Juyi has a large number of monks. Among them, Zhichang, Weixin, Shencong, Silent, Zongmi, Shenzhao, and Ruman are the exact candidates for the inheritance of the sect. Zhichang is the descendant of Ma Zudaoyi of Nanyue Sect. Yuanhe Zhong was stationed in Xilu Mountain and returned to the Pure House. Bai Juyi went to Jiangzhou and asked Zhichang to heal his troubles.

Bai Juyi, who lived in Luoyang in his later years, has fully understood that nothing is nothing but nothing but nothing but holiness. Now he is the Hongzhou Zen Doctrine, and it is reflected in the daily life of singing or drunk leisure. He really realized that "as long as the sky is in harmony, there is no violation of material nature". Bai Juyi's study mainly focused on the combination of Zhuang and Zen, intermingled with Taoism, Yi learning and fast, and finally practiced the true meaning of Hongzhou Zen's thought of doing nothing and doing nothing with his life practice of carefree and carefree.

Zhuge Changqing believes that Bai Juyi has the wisdom of Buddhism and his poems have deep artistic conception.

Zhuge Changqing: Bai Juyi is famous all over the world. It has a great relationship with his diligent practice of Buddhism, the release of life, the good deeds, and the promotion of Buddhist enlightenment. A person who uses his sincere heart to learn from Buddha and do good deeds has great compassion, great wisdom, great wish and great blessing. Amitabha. Zhuge Changqing believed that learning Buddhism and doing good deeds and leaping in wisdom were the foundation of Bai Juyi's fame. With compassion, kindness and sincerity, the wisdom leaps and the blessings are huge. The poems written have great wisdom energy.

References for this article:

1. Bai Juyi's network data and historical data

2. Xiao Lihua, associate professor of the Chinese Department of Taiwan University, "The Inside Story of Zhuang and Chan in Bai Juyi's Poems"

3. Mr. Lei Zhi's "Bai Juyi's Buddhist Learning Course"

4. Zhuge Changqing's Research Achievements in Chinese Studies

白居易，精通儒释道，学佛放生、吃素、行善，造福社会，名扬天下。

---- 诸葛长青

  在研究国学过程中，诸葛长青发现一个历史现象。

  这个历史现象就是，有名望的历史人物，多数与学习佛法、放生行善、救助苍生、福报巨大有关。

   诸葛长青研究历史人物发现，我国唐代诗人白居易是一位了不起的诗人。白居易从儒家、道家入手，29岁开始学佛，放生、吃素、建寺庙、供养僧人、持续行善。一生从未停止。

   白居易一生综合着儒、道、释三家思想的色彩，其诗云：“外服儒风、内宗梵行”；又云：“身着居士衣，手把南华篇”“委身逍遥篇，心付头陀经”。由之可以看出白氏一生思想的表里内外，特别是禅与道，是白居易晚期思想的重心，引起学界的关注与讨论，从陈寅恪先生《白乐天之思想行为与佛道关系》到罗联添先生《白居易与佛道关系重探》再到孙昌武先生《白居易与洪州禅》，这三篇文章分别代表学界对白居易佛道思想成份之辨析路径的三阶段，说明白居易是儒释道合一。

   宋苏辙《书白乐天集后二首》中评价白居易说：“乐天少年知读佛书，习禅定。既涉世，履忧患，胸中了然，照诸幻之空也。”由此可见白居易对佛学有着很深研究。

  一、白居易简介

   白居易（772～846），字乐天，晚年又号香山居士，华州下邽（今陕西渭南市临渭区下邽镇）人，我国唐代伟大的现实主义诗人，中国文学史上负有盛名且影响深远的诗人和文学家。

   白居易晚年官至太子少傅。谥号“文”。在文学上积极倡导新乐府运动。主张“文章合为时而著.诗歌合为事而作”，写下了不少感叹时世、反映人民疾苦的诗篇。对后世颇有影响，是我国文学史上相当重要的诗人。元和时曾任翰林学士、左赞善大夫。他一生作诗很多。

  白居易的诗在当时流传广泛，上自宫廷、下至民间，处处皆是。其声名还远播新疆和朝鲜、日本。白诗对后世文学影响巨大，晚唐皮日休、陆龟蒙、聂夷中、罗隐、杜荀鹤，宋代王禹偁、梅尧臣、苏轼、张耒、陆游及清代吴伟业、黄遵宪等，都受到白居易的诗的启示。白居易的诗歌在日本的影响最大.他是日本最喜欢的唐代诗人。在日本的古典小说中常常可以见到引用他的诗文。可以说在日本人的心中白居易才是中国唐代诗歌的风云人物。

  诸葛长青：白居易自号香山居士。为什么叫“香山居士”？因为白居易晚年长期居住在洛阳香山，自称“香山居士”。他曾经捐建香山寺庙，体现了他对佛教的学习实践研究。香山寺位于河南洛阳龙门东山山腰,白居易曾在寺内居住,并把自己在洛阳12年所写的八百首诗,编为十卷,取名《白氏洛中集》,放在香山寺藏经堂内。  

  他的诗歌题材广泛，形式多样，语言平易通俗，有“诗魔”和“诗王”之称。官至翰林学士、左赞善大夫。

  诸葛长青认为，白居易的诗歌主要是体现了他的慈悲心，即是通过诗歌写出对民众的关心和爱护。

  白居易的思想，综合儒、佛、道三家，以儒家思想为主导。孟子说的“达则兼济天下，穷则独善其身”是他终生遵循的信条。其“兼济”之志，以儒家仁政为主，也包括黄老之说、管萧之术和申韩之法；其“独善”之心，则吸取了老庄的知足、齐物、逍遥观念和佛家的“解脱”思想。晚年，白居易集中精进佛学。

   白居易是中唐时期影响极大的大诗人，他的诗歌主张和诗歌创作，以其对通俗性、写实性的突出强调和全力表现，在中国诗史上占有重要的地位。在《与元九书》中，他明确说：“仆志在兼济，行在独善。奉而始终之则为道，言而发明之则为诗。谓之讽谕诗，兼济之志也；谓之闲适诗，独善之义也。”由此可以看出，在白居易自己所分的讽喻、闲适、感伤、杂律四类诗中，前二类体现着他 “奉而始终之”的兼济、独善之道，所以最受重视。同时提出了自己的文学主张：“文章合为时而著，歌诗合为事而作。”而他的诗歌主张，也主要是就早期的讽谕诗的创作而发的

  白居易不仅留下近三千首诗，还提出一整套诗歌理论。

  他把诗比作果树，提出“根情、苗言、华声、实义”（《与元九书》）的观点，他认为“情”是诗歌的根本条件，“感人心者莫先乎情”（《与元九书》）《与元九书》中他提出了著名的“文章合为时而著，歌诗合为事而作”的现实主义创作原则。

  二、白居易学佛的三个特点：

   诸葛长青发现白居易对佛教有着很深研究。

  白居易，生在佛教兴盛的唐朝。

  29岁，白居易进入佛门，研究佛学，吃素、放生、行善。

  人们对白居易的了解，限于白居易的诗歌，实际上，白居易不仅熟读佛经，广交佛友，而且印经书、建寺庙、供养师傅、弘扬佛法，是一个值得尊敬的弘法之人。

   白居易喜欢把学习过的佛经，写进诗歌。

  从白居易的佛学诗歌内容来看，白居易接触的经典有《法华经》、《维摩诘经》、《金刚经》、《楞伽经》、《楞严经》、《六祖坛经》、《法句经》、《华严经》、《涅盘经》、《陀头经》等为主。

   分析白居易，诸葛长青认为，白居易有三个特点：

  一是深入佛学，亲自实践，修正自己，智慧超群；

  二是吃素行善、戒杀放生，福报巨大，功德巨大；

  三是弘扬佛法，用诗歌诗歌提醒爱护民众、宣传戒杀放生，令人敬佩。

  三、白居易放生、并写过的放生诗歌

  白居易学佛后，很多有慈悲心，不仅经常亲自放生，还倡导朋友、亲人吃素、行善积德。

  学佛使得白居易轻松自在，也增加了对人们杀生的思考。

   诸葛长青认为，学佛、放生、吃素，使得白居易才思敏捷，佳作不断，写出来的诗歌闻名天下。

  白居易看到人世间杀生造业不断，内心十分难过。

  后来，寺庙的师傅说，你不妨写诗歌，通过诗歌提醒世人戒杀放生。

  于是，白居易就写了很多劝人行善、诸恶莫作、众善奉行的诗歌。

   这里，诸葛长青把白居易写的劝人戒杀放生的三首诗歌分享给大家：

   1、

唐朝诗人

白居易戒杀放生诗歌《鸟》----

  莫道群生性命微，一般骨肉一般皮。

  劝君莫打枝头鸟，子在巢中望母归。

   2、

唐朝诗人

白居易戒杀放生诗歌《

爱鱼诗

》----

 绕池闲走看鱼游，正值儿童弄钓舟。

  一种爱鱼心各异，我来施食尔垂钩。

   3、唐朝诗人

白居易戒杀放生诗歌《

庆生

》----

好生之德本乎天，物物贪生乐自全。

   我要长年千岁祝，不教物命一朝延。

  诸葛长青就建议，各位有缘者，如果你和你的朋友有会写文章、写诗歌，可以抽时间写写戒杀放生诗歌，也是弘扬佛法，积累功德啊。

     四、白居易的学佛历程 

   白居易生活的唐代，属于中唐时期。中唐佛教以禅为主，禅的发展至此又以南宗禅为传承，白居易处德宗贞元、宪宗元和、长庆时期，正是南宗禅中期发展阶段。白居易学佛，从禅宗开始，兼学净土宗。

  白居易喜佛，而佛教在唐代步入了其繁荣时期，不仅形成了各种各样的教派分支，而且大部分的教派分支也都得到了蓬勃的发展。

  正是处在这样的时代背景之下，白居易喜上了佛，而且拜了佛师，成了佛弟子。

  金元好问《感兴四首之二》赞美白居易说：诗印高提教外禅，几人针芥得心传；并州未是风流域，五百年中一乐天。  

  纵观白居易的学佛历程，他大概是在贞元十六年（公元800年），也即是他二十九岁的时候，与佛结下了缘分，埋下了学佛的种子。

  这一年，徐州之乱之时，他路经流沟寺，看到寺边宁静祥和的气象与其外破败残旧的气象形成强烈的对比，这一幕当在他心中留下了极其深刻的印象。

  同时，大概在这一年之前，他开始了同佛教中人之间的来往，比如他和明准上人、定光上人之间的交谈，反映在了白居易的诗文之中，与佛教中人之间的往来，无疑加强了白居易的学佛之心，且使白居易对于佛理的了解更进一步。

  白居易在世俗生活之中仍不忘对于佛理的学习，阅读佛经，《法华经》、《维摩诘经》、《金刚经》、《楞伽经》、《楞严经》、《六祖坛经》、《法句经》、《华严经》、《涅盘经》、《陀头经》等为主。白居易多次在其诗文之中提及。

  如果白居易仅仅只是游佛寺、念佛经、交佛友，那他最多只不过是喜佛而已，远远谈不上修习融会佛法。在经过比较长的时间之后，也许是五年，也许是十年，白居易开始了他学佛之旅的新阶段。白居易不仅学禅、习斋事，而且还拜了如满禅师（又号佛光和尚）为师，不过这三件事之间的确切先后顺序有待详考，在此只作一简要介绍。从此，白居易开始了身为佛家弟子的生活。 

  在此，白居易所修习的应当主要是禅宗的佛理、佛法，白居易的师傅如满禅师就是著名的禅宗大师，唐顺宗在与其交谈、问答之后，因感其所言，遂益喜禅宗。不过，虽然白居易主要修习禅宗佛法，但是据《五灯会元》记载，白居易“学无常师”，虽然这个“学无常师”不是指其有很多像如满禅师这样的授业师傅（《五灯会元》在白居易为如满禅师法嗣），但可以看出白居易对于佛教的喜爱之情。

  从白居易游寺之广，交游佛友之多，我们也可以体会得到，“学无常师”这个说法当不是虚言。而白居易拿出自己全部或大部分的薪俸来修建香山寺，似可比拟于那些在迎佛骨时断臂焚指以血肉之躯来供养佛祖的狂热信徒，更可凸显出白居易信佛之诚心。 

  白居易往来僧徒极多，其中宗派承衍确切可考者有智常、惟宽、神凑、寂然、宗密、神照、如满等。智常是南岳派马祖道一传人，元和中驻锡庐山归宗净院，白居易至江州曾求智常禅师为他医治烦恼。

   晚年洛阳时期的白居易已充份了解无是无非无凡无圣，当下即是的洪州禅理，并表现在日用生活间或歌或醉之闲心上。他真正体会「只要天和在，无令物性违」。白居易这一路以庄禅合流为主的学习，中间间杂过道教、易学、斋戒，终能以无心自闲，逍遥忘适的人生实践，履践了洪州禅无为无事的思想真谛。

  诸葛长青认为，白居易有了佛学智慧，写的诗歌都有深深意境。 

  诸葛长青：白居易名扬天下，与他勤修佛法，放生行善积德，弘扬佛法开悟有极大关系。一个人用真诚心学佛行善，就有大慈悲心、大智慧心、大愿心、大福报，阿弥陀佛。诸葛长青认为，学佛行善、智慧飞跃，是白居易成名的功德福报根本。有慈悲心、行善心、真诚心，所以智慧飞跃、福报巨大，写出来的诗歌具备大智慧能量。 

   本文参考资料：

   1、白居易网络资料、历史资料

   2、台湾大学中文系副教授　萧丽华《白居易诗中庄禅合论之底蕴》

　　 3、雷智先生《白居易学佛历程》

   4、诸葛长青国学研究成果 

（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

Selected Articles in Previous Periods

Click the article title to view

往期精选文章

点击文章标题查看

1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向