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Chapter 44

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    ?

    [1] "Partridge Sky. Tender Greenness Can Be Successful" by Fan Chengda. Ci

    The light green is heavy to see,

    Qulan Youshen Xiaohongying;

    The bees on the shelf are buzzing,

    Swallows are light between the rows of willows.

    ? Chun Wan gives birth, guest drifts away,

    The remaining flowers are light and the wine is clear when flakes;

    A cup and Jia Ming Dynasty affairs,

    Sent off the setting sun and the moon was born again.

    It's hard to talk about asking for help, let alone a sour scholar.

    Wan Zhedu didn't know where to start talking about borrowing a house, and felt that the words he had thought up in advance seemed to be useless.  He picked up the teacup, but looked out the window.

    The trees are covered with branches and vines, and small red flowers are dotted among the deep railings of the winding corridor;  shuttling

    Seeing this beautiful scenery, Wan Zhedu had an idea, and finally spoke, "Elder Ming, Xiaosheng has long heard that the temple is elegant and beautiful, and I have admired the elder for a long time for his profound knowledge and deep study of Buddhism. It is a great honor to be able to admire Qinghui today!  "

    Ming Bendao: "The small temple is remote and simple, Mr. Meng never abandons it, and the Jade Toe came down. It is really the luck of the old monk and the small temple! Mr. is famous all over Shuchuan, and I don't know what you can do to come to this river?"

    "Xiaosheng has been poor since he was a child, and his father passed away when he was fifty years old. Now he lives with his mother. Xiaosheng went to Beijing to take the exam last year, but his name failed.  The sac, the piano and the sword fluttered, and traveled all over the world to study. When the year of Dabi was reached, he would go to the capital to take the exam to get blue and purple. If he can win an official position, it will be enough to comfort the ancestors."

    "Mr. is filial and admirable!"

    "Xiaosheng came here specially to pay homage to the elder today. He came here in a hurry. He didn't have any gifts to give. The favor of a poor scholar is only half a piece of paper. How can he get anything out of it?" As he spoke, he took out an ingot from his sleeve.  The silver came and said, "I have a tael of silver, and I will give it to my elder husband. I will show my heart, and I will accept it with a smile."

    Mingben resigned and said: "Sir, you don't have to do this. If you want to be a guest, you will have to spend more, and the old monk will definitely not accept it!"

    "It's a mere number, it's hard to buy firewood, it's not enough for fasting food, it's not a respect, it can only be used as a cup of tea."

    "The old monk will never dare to accept it!"

    Seeing that the elder refused again and again, Wan Zhedu became worried, thinking: Elder Ming is not greedy for money, so it would be difficult for him to ask about borrowing the house.  Yes, now I stand on the sidelines, I am not enough friends!

    Wan Zhedu couldn't help but looked at Wuchen, and he seemed to be talking to himself, "This tael of silver is not a generous gift, it's nothing." He winked at Wuchen as he spoke, which meant that you  Hurry up and help Xiaosheng!  Good things will succeed in the future, Xiaosheng, I will never forget the great kindness and virtue of your little master Wuchen[1].

    Wuchen watched Wan Zhedu's every move, and thought to himself, Master doesn't accept the money, it's still a small deadlock, there's no point in wasting this kind of favor, and I will appear on the stage when he refuses to borrow the house, so as to appear "good steel"  Use it on the edge of the knife."  So, no matter what Wan Zhedu hinted, Wuchen just responded with a smile.

    Seeing that Wuchen ignored him, Wan Zhedu scolded in his heart: "This little bald donkey is really hateful, look at me as a joke. If I spoil my good deed, I will never end with you!"

    Although Elder Ming is over seventy years old, he is not old; he knows the world and the world well.

    ?After meeting Zhe Du today, he decided to give away the silver taels. He must have some purpose. He refused to say it directly. Maybe the scholar would not be ashamed and embarrassed to ask, so let the old monk ask.

    So he said: "Sir, do you have anything to ask?"

    Wan Zhedu murmured: "Yes, yes."

    "Sir, but it doesn't matter."

    Wan Zhe said: "Time flies so fast, and it's almost late spring. And I'm still wandering around. In late spring, the flowers are gone, and the wine is also gone. After getting drunk, there is only a moment of refreshment."  .Drunken for the time being to pass the day away to greet a new day, but the setting sun has gone, and the moon is about to rise"

    Ming Ben listened silently, thinking to himself: What exactly are you going to talk to me about?  Talk about your doing nothing?  Discuss that life is short?

    Wan Zhedu finally said: "How should I spend this long lonely night?"

    [2] Ming version of "Ciyun Answering Sheng Xiucai". Poem

    Mingben closed his eyes, as if he was resting and listening.

    After hearing Zhe Du's question, Elder Ming opened his benevolent eyebrows and eyes, and slowly talked: "People are born lonely. Don't expect to be able to rely on anyone, even your closest relatives. The more noisy the place, the more lonely you will be.  Practice is everywhere in life, and you can live aloneHe is honored as the "big monk".

    Abbot, which means to protect and sustain the Buddhadharma for a long time, originated from the legal system established during the period of Zen Master Baizhang Huaihai.

    Abbot, the ancient Indian monk's room was mostly a room of one foot square, so it was called "abbot's room", and it gradually evolved into a respectful title for the Buddhist abbot.

    The title of "Old Monk" is not judged by age alone, but from the perspective of abstinence and virtue.  Jiela is the number of years since receiving full precepts. When the abbot of a monastery determines a successor and the original abbot retires from this responsibility, it is called "retired abbot" or "retired old monk".

    (5) Elders

    Elders have defined standards, which are limited to those who are monks with respect for precepts and virtues.

    Those who have been ordained for less than ten years are called "lower seats"; those who have been ordained for more than ten years are called "middle seats";

    (6) Master

    Compared with the flood of "masters" in society, it can be said that there are very few people in Buddhism who can really be called "masters".

    There is no such thing as "master" in Buddhism. This is because the lay people honor the patriarch of a generation or an outstanding monk in a certain field out of reverence.  For example, Master Yinguang, an eminent monk in the Republic of China, was honored as Master Yinguang by his disciples when he was alive. After his death, he was publicly elected as the thirteenth generation Patriarch of the Pure Land School. Since then, he has been generally honored as Master Yinguang.  Master Hongyi is honored as Master Hongyi by later generations because of revitalizing the law school and strict precepts. They are almost "Bodhisattvas" in the minds of Buddhist disciples.

    (7) Bhikkhuni & nuns

    In the official title of Buddhism, monks who have received the monk's ordinance are called "Bhikkhus", and monks who have received the monk's nun's ordinance are called "Bhikkhuni". "Nun" is a common name used by ordinary people, but it lacks respect in etiquette.  The appellation is "Bhikkhuni" or "Nun", or directly called "Master".

    (8) Master

    There are also some monks who are called masters by their disciples. In the "Vimalakirti Sutra", Manjusri Bodhisattva calls Vimalakirti layman "the superior man"-there is virtue and wisdom inside, and superior behavior outside; above people, so  Master.

    In fact, no matter whether you are a monk or a man or a woman, anyone who has made special contributions to Buddhism can be honored as "Shangren" or "Great Virtue".

    2. How do monks call people in the secular world?

    (1) Donor

    Bodhisattvas practice the six perfections, the first one is "giving". The lay people who practice the way of giving can naturally be called "donors".  However, even if there is no act of charity, monks can generally refer to ordinary people as "donors".

    (2) Layman

    Those lay people who have passed the conversion ceremony and officially become disciples of the Buddha, regardless of men, women, old or young, are collectively referred to as "lays".  Because they practice at home and live according to secular rules, they are different from "monks", so they are also called "layers".

    The word "jushi" comes from "Book of Rites", which generally refers to hermits and mountain people who are virtuous and talented but live in seclusion.  Compared with ordinary donors, lay Buddhists are formal disciples of the Buddha, who have the will and the responsibility to protect and uphold the Dharma.

    (3) Dharma Protector & Tan Viet

    Protecting the Dharma means protecting and upholding the Dharma. Those who go up to Brahma, Indra, Heavenly Dragons, Ghosts and Gods, and down to the world to protect the Dharma can be called Dharma protectors.

    Tanyue is also called Tanna, and Tanyue is giving. Because doing good and giving can make the sea poorer, it is called "Tanyue".  Now it is extended to the meaning of benefactor, or it can be called the master of meritorious deeds.

    These are the etiquette in addressing Dharma protectors.  Although these titles have their own meanings, even the name is just a code name in the world. The monks "eight winds do not move", and they don't care how others call themselves. Understanding the etiquette in these titles is to strengthen the lay family's understanding of  The reverence of the Triple Gem.  (Remember the site URL: www.hlnovel.com
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