Di Ming

Chapter 283 People Praying Before the Temple of the Prodigy
Upon hearing the Taoist's words, Zhu Yin and Ning Qingchen couldn't help but secretly roll their eyes.

That's ridiculous! An old friend from Beihai?
If it were someone else, they would likely have cooperated. However, Ning Qingchen completely defied expectations and bluntly stated:

“Are you an old friend from Beihai? I don’t know you, I don’t remember you.”

To everyone's surprise, the Taoist priest wasn't embarrassed at all. Holding a branch of dogwood, he smiled slightly and said with a sigh:
"What Fellow Daoist Qingchen said is true. He has indeed forgotten all his past life, hence the name Qingchen. Alas, since he has forgotten the events of that year, he naturally cannot remember his old friends from the North Sea."

Zhu Yin and Ning Qingchen were speechless upon hearing this.

That's such a poor excuse! Using Ning Qingchen's own words against her?

Since you, Physician Ning, claim to have forgotten the past, it's normal that you don't remember your old friends in Beihai. In that case, I can just make up some "past events" about you in Beihai.

This person is trying every trick in the book to get close to you, of course he wants something from you.

Zhu Yin immediately recognized Zhenming as Wang Changyue, the most famous abbot of Baiyun Temple in Xishan and perhaps the most renowned Taoist master in the entire north.

Wang Changyue was his secular name; his Taoist name was Zhenming.

This person was the seventh patriarch of the Longmen School of Quanzhen Taoism, the most famous representative of Quanzhen Taoism in the Ming Dynasty, and the synthesizer of the integration of the three religions.

Taoist historical records state that he lived from the Jiajing reign to the Kangxi reign, reaching the age of over 150. He was the longest-lived Taoist since Zhang Sanfeng, and also the last patriarch to revitalize Taoism.

After Wang Changyue's death, Taoism in China completely declined and never revived.

There are many Buddhist temples in Xishan, but very few Taoist temples. Baiyun Temple is now the most popular Taoist temple.

Many powerful figures in the court had close ties with the monks and Taoists of Xishan. However, Tiger Tooth's intelligence indicated that Wang Changyue was devoted to cultivating and spreading the Tao, rarely associating with powerful figures, and seemed more interested in spreading the Tao and its teachings.

Huya's analysis is that after Emperor Shizong, those in power generally maintained a distant attitude towards Taoism. Neither the emperor nor the ministers wanted a repeat of the situation during the Jiajing era, where Taoist priests interfered in politics.

Under these circumstances, Buddhism's influence grew even stronger. Buddhism, which had been severely suppressed during the Jiajing era, had become the faith of the entire population. Not only were temples everywhere, but even moderately wealthy families often had Buddhist halls, and poor households often had Buddhist shrines.

So why did this abbot of Baiyun Temple take the initiative to approach him?
Could it be that they believe the Xuan Society's principles are somewhat similar to those of the Quanzhen Longmen School, and are attempting to use the Xuan Society's power and their own influence to propagate their teachings?

Thinking of this, Zhu Yin said directly:
"I have heard that the abbot of Baiyun Temple advocates the practice of the Three Ordination Platforms. Please enlighten me."

"Immeasurable Heavenly Venerable." Zhenming made a hand seal and said eloquently:
"The so-called Threefold Ordination is: first, precepts; then, concentration; and finally, wisdom. When the six senses and six sense organs are purified, and the five internal organs and five desires are at peace, one can dwell in the spiritual altar and keep the lamp of the mind burning. The spirit is stored in the limitless realm, and from the limit comes the Taiji realm, from which the light of wisdom is naturally born and the primordial yang is restored."

"Mr. Zhihu is naturally gifted and deeply rooted in the Dao. He does not need to cultivate deliberately, yet he is already in the process of cultivation. Fellow Daoist Qingchen is the same. Only those who are extremely compassionate, wise, blessed, virtuous, saintly, and sage can reach this level."

Wang Changyue not only explained her method concisely, but also praised Zhu Yin and Ning Qingchen, saying that the two of them had been cultivating without realizing it.

He integrated Buddhist and Confucian thought, innovated Taoist doctrines, and believed that the so-called cultivation of truth is actually the cultivation of nature and mind, which is similar to the thought of Wang Yangming.

The purpose of spiritual cultivation is to use the physical body to cultivate the three virtues of Truth, Goodness, and Clarity, thereby cultivating a pure and wise Dharma body. One who can cultivate a pure and wise Dharma body is a True Person.

He believed that a person has two bodies: a physical body, which is defiled by worldly affairs, and a Dharma body, which is pure and wise. The physical body will die sooner or later, but the Dharma body can live forever.

If one does not cultivate the three virtues of Truth, Compassion, and Enlightenment, and indulges in one's evil and ignorance, then not only will one not have a Dharma body, but one will also harm one's physical body.

Zhu Yin suddenly asked, "Does Daoist Zhenming know about the Westerners' Cross religion and the Pearl Religion of the Western Regions?"

“Indeed.” Zhenming nodded slightly. “I traveled south ten years ago and met those Western missionary monks. I even visited their church and was deeply moved. As for the Pearl Sect… why go to the Western Regions? There are mosques in Beijing. However, the doctrines of these two sects are quite different from my own.”

Christianity preaches that the soul goes to heaven after death, while the Pearl Church preaches that one can be resurrected in heaven after death. Zhenming's doctrine is that the Dharma body endures after the physical body dies.

The so-called gods and sages are the immortal and indestructible Dharma bodies that have existed since ancient times. In their previous lives, they were also human beings with physical bodies, but through cultivation and merit, they attained the Dharma body, thus being able to enjoy incense offerings and exist in the world forever.

Zhenming also believed that there are differences in strength and level among the Dharma bodies. As long as ordinary people cultivate Truth, Compassion, and Wisdom, even if they can only cultivate a weak Dharma body, they can still enjoy some incense offerings and become a deity or household ghost that protects a region, and their faith will never die.

This achieves a closed loop in terms of utilitarian logic.

This is quite different from the Taoist practices of alchemy for immortality and physical cultivation. Because achieving immortality through physical means was very difficult, and elixirs often led to death, people lost the motivation to cultivate.

However, Wang Changyue's new Taoist thought plugged this biggest bug and solved the biggest problem of Taoism.

Zhu Yin then asked, "I've heard that the Daoist Master advocates cultivating the Dharma Body. How does one cultivate it?"

Zhenming solemnly said, "Cultivate truth, goodness, and wisdom. How do you cultivate them? By eliminating your own hypocrisy, greed, evil, and ignorance."

Zhu Yin asked again, "Master, you belong to the Quanzhen School. Does that mean that one must become a monk, serve the statues of gods, and recite Taoist scriptures every day in order to cultivate?"

Zhenming smiled nonchalantly, “Mr. Zhihu, cultivation in our sect does not necessarily require becoming a Taoist priest. Divine statues and Taoist scriptures are ‘tools’ to help one’s cultivation. Although they are indispensable, they are ultimately not one’s own spiritual platform.”

Zhu Yin nodded, then fell into a deep, thoughtful silence.

His question was, of course, a test of Zhenming.

If Zhenming's answer satisfies him, then he plans to provide Zhenming with a large sum of money and invite him to go to Japan to preach, in order to first calm the Japanese people's hostility.

At the same time, Zhenming's Taoist sect can also cooperate with Huya's agents, using religion as a guise to stir up trouble in Japan.

Surely, Zhenming, who is wholeheartedly dedicated to spreading the Dharma, would be very willing to accept this great undertaking?

The Japanese believe in Shintoism, which is actually a branch of Taoism. However, the Japanese also believe in Bushido, and are characterized by their eccentric and cruel nature, fearing authority rather than virtue, and refusing to be taught.

Many ideas within Shintoism, especially those related to Amaterasu, have had a profound influence on the Japanese people. If this religious system isn't challenged, even if Japan were to conquer the Japanese archipelago, it would be difficult to establish a foothold, let alone assimilate the population.

Japan is no small country. The Ming Dynasty could not completely conquer Japan with its military strength; a strategic plan was necessary in terms of ideology and culture.

After a conversation with Zhenming, Zhu Yin discovered that this person's ideas were easily accepted by ordinary people.

The reason why Taoism cannot be popularized in China is because Buddhism is powerful and those in power are wary of it. Lacking support from the upper echelons, Zhenming finds it difficult to achieve anything significant.

After the Qing Dynasty came to power, Emperor Kangxi tightened his control over Taoism, and the new Taoism of Zhenming lost its universal space.

Seeing that Zhu Yin was indeed very interested in his method, Zhenming immediately invited him:

"Baiyun Temple is right here. Would you be willing to step into the temple and steal a half-day of leisure from your busy life, Mr. Zhihu?"

He had been observing Zhu Yin for a long time and deduced that this famous Mr. Zhihu was closely related to the rise and fall of the religion and might be the one who promoted the religion.

If Zhu Yin were willing to help, and with the influence of the Xuan Society and the Ning sisters, missionary work would be much easier.

Even if one is unwilling to publicize it, it would be good to donate a sum of money to Baiyun Temple to spread the teachings.

Zhu Yin chuckled, not wanting to waste too much time on evasive tactics, and went straight to the point:

"I know what you are thinking, so I will speak frankly. I have read extensively in history books and know that the rise and fall of Buddhism and Taoism has always been a matter of one side gaining and the other losing, and they have never been equal. When the Three Wu Emperors suppressed Buddhism, Taoism flourished. When the court favored Buddhism, Taoism declined, and no one was an exception."

"At the beginning of the dynasty, Buddhism was revered and flourished. Emperor Shizong worshipped Taoism and Buddhism declined. The current emperor pays homage to the Three Jewels, and the Empress Dowager, Empress, and Imperial Concubine all serve Buddhism. Meanwhile, powerful eunuchs are building Buddhist temples in the Western Hills. As a result, Buddhist temples are scattered throughout the country, and the chanting of Buddhist hymns resounds throughout the land. The prosperity of incense offerings is almost like that of a Buddhist kingdom."

What Zhu Yin said is certainly true. After the Jiajing Emperor's reign, Taoism fell out of favor, and Buddhism retaliated with even greater fanfare. In less than thirty years, its popularity surpassed that before the Jiajing era.

To say that China in the late Ming Dynasty was a Buddhist country is certainly an exaggeration, but the faith in Buddhism in late Ming society did reach its peak during the Ming and Qing Dynasties.

Zhenming's eyes flickered as he pondered Zhu Yin's words, then he nodded in deep agreement:
“Mr. Zhihu is truly insightful and perceptive, his words are spot on. If this continues, I believe that a great calamity will befall the world in the not-too-distant future, and all living beings will be in grave danger.”

Upon hearing this, Zhu Yin held the Taoist priest in even higher regard.

The fall of the Ming Dynasty also had many cultural reasons, the most serious of which was the nationwide belief in Buddhism.

During the great revival of Buddhism in the late Ming Dynasty, Buddhist temples occupied vast amounts of land, estates, and people. Millions of monks did not engage in production, and millions more became tenant farmers for the temples. Not only did the country lose a great deal of tax revenue, but society also lost a large number of young and able-bodied men.

Moreover, people have spent a great deal of wealth on building Buddhist temples and statues, supporting monks, buying incense and candles, and holding Buddhist ceremonies in order to fulfill their faith in Buddhism. Many people tighten their belts and save every penny to spend their meager savings on worshipping Buddha, euphemistically calling it "fulfilling vows."

Meanwhile, the Buddhist community colluded extensively with officials and gentry, enjoying worldly wealth and corrupting the moral atmosphere of the literati and officialdom. The elite class became obsessed with Zen meditation, engaging in empty talk about morality, neglecting practical affairs, and wasting time on government affairs. Gu Yanwu denounced this as "empty talk that harms the country."

Buddhism gradually declined after the great upheavals of the late Ming Dynasty.

Zhenming was unaware of the chaos at the end of the Ming Dynasty, yet he foresaw a great calamity from the flourishing of Buddhism. Whether this was out of criticism of Buddhism or a genuine belief, he was right in his guess. Zhu Yin continued, "However, it will be extremely difficult for you, Daoist, to spread your teachings in the Central Plains. The current Empress Dowager and Emperor revere Buddhism, and Buddhism is just beginning to flourish. At this time, it will be incredibly difficult for you to spread your teachings."

Historically, Wang Changyue did indeed achieve a revival of Taoism, but unfortunately, the Manchu Qing dynasty's strict control over Taoism after entering the Central Plains interrupted this process.

Zhenming couldn't help but take a deep look at Zhu Yin, thinking to himself that seeing is believing. This Mr. Zhihu is indeed not just a name; he should not be regarded as an ordinary boy.

Among the scholar-officials, there has never been anyone so insightful and clear-headed.

Wang Changyue felt even more hopeful and said:

“Mr. Zhihu is the reincarnation of a star lord, and he must have great teachings to guide me. I am willing to listen attentively.”

Zhu Yin also revealed a profound smile, pointed east, and said:
"Japan in the East is not a small country with a small population. Its territory is more than a thousand miles wide and its population is more than ten million. Originally, the people's devotion to Buddhism was even greater than that in China. However, many years ago, a great figure known as the Sixth Heaven Demon King appeared in Japan. Because he opposed the Buddhist nobles, he raised an army and ruthlessly destroyed Buddhism. After decades of bloodshed, the power of Buddhism finally declined to an unbearable state."

"This is how Japan persecuted Buddhism."

Shinmei's expression shifted. "So, does this mean that Buddhism is currently in decline in Japan?"

“Indeed.” Zhu Yin nodded. “The Buddhism in Japan is the same as the Buddhism that Jianzhen spread when he traveled eastward. After a thousand years, it has come to an end. Why doesn’t the Daoist Master follow the example of Master Jianzhen and make a true eastward journey to spread the Great Way?”

“Japanese pirates have been harassing the Ming Dynasty and causing heavy casualties. Now they have invaded Korea and are eyeing the Ming Dynasty with covetous eyes. They are extremely arrogant and ambitious, and even want to conquer the Ming Dynasty. They are barbaric and lack education, so they are full of violence.”

“If we can educate them and lead them to the Great Way, they can repent, change their ways, and transform the barbarians into civilized people. Wouldn’t that be a great merit?”

Zhenming was incredibly clever and experienced; he immediately saw through Zhu Yin's intentions.

He never imagined that Zhu Yin would have such a far-reaching plan for the Ming Dynasty and the Central Plains!

He was certain that no one in the entire court possessed Zhu Yin's vision and foresight.

This is to eliminate the threat Japan poses to the Central Plains forever!
Using force alone is clearly insufficient to completely subdue Japan; therefore, education and civilization are necessary.

Zhenming was deeply moved. He wanted to emulate Jianzhen's heroic deeds and also travel to Japan, so as not to let the Buddhists monopolize the limelight.

If Buddhism were to truly decline in Japan today, that would be a tremendous opportunity!

If we can truly establish ourselves in Japan like Jianzhen, then when Buddhism declines in the Central Plains, we can return to the Central Plains to spread the teachings.

After thinking for a moment, Zhenming got straight to the point:

"This humble Taoist is willing to follow the example of Jianzhen and travel east to Japan. However, Baiyun Temple has over a hundred disciples..."

This is where we need to negotiate terms.

I can go to Japan, but how much support can you and the imperial court provide? There are so many of us, master and disciples; we can't possibly go to Japan to beg for food, can we?
Zhu Yin laughed and said, "The imperial court will definitely not pay any attention to you. They won't even give you a title, let alone silver. However, I can personally provide you with 20,000 taels of silver annually through maritime merchants for five years. After five years, you'll have to rely on yourselves, and I will no longer provide any assistance."

"I have only one request: that more and more Japanese people follow your teachings, let go of their vicious obsessions, and stop being belligerent barbarians."

What? Zhenming never expected Zhu Yin to be so generous.

The annual stipend of 20,000 taels of silver was enough for him and a large group of disciples to preach in Japan with peace of mind.

But could Zhu Yin really sustain his missionary work in Japan for five years?

……

The two chatted under the ancient pine tree for a full half hour before leaving satisfied.

“Little Tiger,” Ning Qingchen asked, “The Ming Dynasty is about to send troops to resist the Japanese, but you’ve invited this Taoist priest to go to Japan to spread his teachings. I’m afraid he won’t be able to spread his teachings and will be killed by the Japanese in their anger.”

Zhu Yin sneered, "You don't understand this. If we can't defeat Japan, Zhenming and his men will indeed fail and may even be killed. But if we win the Korean War, or even launch a counterattack on the Japanese archipelago, then Zhenming will be treated as an honored guest, making it easier for him to spread his teachings, and more Japanese will convert to his faith."

Ning Qingchen understood. "Yes, you're right. This is a classic case of fearing power but not gratitude. The worse they are beaten, the more they admire the other side. That's the Japanese character, no doubt about it."

Zhu Yin said, "Therefore, as long as they win on the battlefield, Zhenming and his men will be able to thrive in Japan."

Ning Qingchen climbed onto a large rock and saw the Yongding River winding like a ribbon. In the azure sky, tourists were flying kites for the Double Ninth Festival. The kites were painted with chrysanthemums and crabs and were flying shakily in the autumn wind. Some of them even landed in the maple forest of Fragrant Hills.

A few folk songs drifted over; they were "Zhe Gui Ling," sung by herb gatherers on the mountain path. They carried wicker baskets, singing as they picked wild chrysanthemums and rehmannia leaves that had been touched by frost.

In the tranquil mountain stream, beautiful red leaves float, reflecting the blue sky, white clouds, autumn mountains, and maple forest.

Ning Qingchen gazed at the vast autumn sky for a while, then squatted down to look at a cluster of leaves that were reddish-purple in the crevice of the rock.

This is lacquer leaf, which can dye cloth without fading; it is a commonly used material in dyeing workshops.

Ning Qingchen plucked a purple leaf, only to find a drop of night dew still clinging to its vein, reflecting a patch of sky above her head that had been fragmented by red leaves.

She turned the leaf, and the dewdrops on it rolled, reflecting the face of a young boy.

Ning Qingchen stretched out her little hand, "Little tiger, here you go."

Zhu Yin took the leaf, casually released it into the autumn wind, and said:
"It's a bit chilly here in the autumn wind. I'm afraid you won't be able to stand it if you stay too long. Let's go."

Ning Qingchen opened her little arms, "I can't walk anymore, carry me for a while."

Zhu Yin was speechless and could only carry her for a while.

Along the way, we saw many temples, all built by eunuchs. There are many elderly eunuchs in Xishan who have left the palace and live in temples to live out their retirement.

The group arrived at the local temple at the foot of the mountain and saw the village chief leading people to offer sacrifices.

Beside the offering table stood a paper-mache "Double Ninth Mountain God," draped in a robe made of real chrysanthemum petals—this was also a Double Ninth custom.

Tonight, these mountain chrysanthemums will be distributed to the lonely and widowed, so that the mountain god may bless them; this can be considered a way of bringing warmth.

Ding Hongying stepped forward, took out a handful of copper coins, and put them into the donation box. The money in this donation box should, in principle, be distributed to the orphans and widows.

Under the eaves of the local temple, an old Taoist priest was dipping dogwood in realgar wine and writing the words "disaster relief" on yellow hemp paper.

This is also an old custom of the Double Ninth Festival. People wear yellow talismans with writing on them on their lapel and put them into the stove when they return home, which is considered as sending away bad luck.

Several people dropped down copper coins and each took a yellow talisman. Zhu Yin instructed Lan Cha and the others to also step forward, put down their copper coins, and take the yellow talismans to wear.

Later generations have gone astray regarding the customs and rituals of festivals, believing that form is unimportant. But without form, the sense of ritual is lost, and the festival exists in name only.

Zhu Yin led Ning Qingchen and the others to a quiet place to avoid encountering people who knew him and disturbing their peace.

At the foot of the mountain, farmhouses are brewing wine. The aroma of the wine and the smoke from the cooking fires are carried by the autumn wind, making the Double Ninth Festival even more mellow.

Just after turning a bend in the mountain valley, we discovered a newly built temple under an ancient pine forest.

The temple was about the same size as the mountain god temple, but inside it was enshrined a boy who was about ten years old, holding a scepter and wearing a bright red official robe.

Look at the sign above the temple gate; it clearly reads "Temple of the Prodigy"!
The inscription on the tablet read, "The Divine Tablet of the Child Prodigy Zhihu, the reincarnation of the God of Literature and the Triple Crown of Scholars."

The couplet on both sides of the temple gate reads: "Talent gives rise to profound plans, literary fortune gives rise to purple smoke."

There are many kinds of shrines dedicated to Zhu Yin, but this kind of prodigy temple is the most mainstream, and they can be found all over the country, from north to south and from east to west.

In front of the temple gate, there was a donkey cart with a green canopy, carrying two jars of chrysanthemum wine.

A tall, slender young man in a blue robe was praying before the statue of a god.

"I am Feng Menglong from Suzhou. I have failed the provincial examination twice, which has disappointed my beloved. I only hope that I will be on the list in the next autumn examination."

P.S.: This chapter is quite dry because it involves Taoist doctrines. I believe that the Ming Dynasty's national strength alone was insufficient to completely conquer Japan; ideological weapons were also necessary. The Ming Dynasty's eastward journey was a major strategic move by the young emperor, preparing for the subsequent military conquest.

(End of this chapter)