The Political Life Of The Monks In Late Ming Dynasty, Secular Friendship And Their Literary Performance

The primary purpose of this study, is to pursuit the true performance of the late Ming Dynasty monk as a group, who have been involved in the central political, gathering round literaties’ earthly life;and then under the establishment of the textual research to monks’experience,when we can start to discuss the monks’ literary and poetry. Later,we are going to explore the significance of literary history, on the background of the cultural history as been discussed. The monks’doing earthly life, does not hinder their religious duties in the late Ming Dynasty; instead, the Dharma preaching is also like a raging fire. At the same time, this study also want to prove, the monks eagerly make friends with literati, while frequently poetry creation with them, is also belongs to the monks extension of the job. Monks in late Ming Dynasty participated in the political conflicts, earthly life, which is all for the Buddhist rebooming.This study first chapter want to discuss that the development of Buddhism at the Ming Dynasty, is concerned to the external political environment, internal Buddhism and choosing the way of preaching monks;then explains why Buddhism is low, especially during the prometaphase of Ming Dynasty. First is the early emperors, is no more interested in Buddhism, which even is suppressed in some time; secondly, the slow development of Buddhism academic, especially severe rigid of Chan form, Buddhist prosperity is long-term lack of sufficient condition. While the late Ming of Longqing and Wanli’s dynasty,Buddhist become revival, finally.First by the external king high-rise believe Buddhism, and for some political reason, Buddhism forces become the hands of chess pieces, which promotes the necessary conditions mature, monks internal learning semantics, correct some insufficient moves, Buddhist features completely new. Royal’interest with Buddhism becaming revitalized, contact the opportunity for the intellectuals and the earthly spread open convenient ways.The present study in the second chapter, focuses on the late Ming Dynasty, the central figure of political ecological change, Shenzong’s mother, Cisheng of empress dowager Li, attempted to change the political affiliation of early times in Wanli Dynasty. The reuse of Zhang Juzheng, letting him going of economic reform, rectifying the official system, which people have heard of it already. She want to build the religious idols, close to serve Koji officer, broaden the monasteries all by Buddhism group hasn’t been discussed. We’ve know that, Cisheng was going to borrow Buddha worship into the political forces, Koji officer of Zhang Juzheng, Shenshixing etc,and the Donglin scholars also come to serve Sakyamuni; since the mid Wanli period,the problem of "the Inheritance" came out, Buddha literati come to below Ciseng,while begain to support the eldest son of Shenzong, then opened the prelude of the late Ming Dynasty, when the manipulating, was also a kind of Cisheng’s hand. This group of monks of the Wanli Dynasty,whose political leanings have nearly Cisheng, once in the dispute, they will be possibly sacrificed. During Wanli dynasty, two great monks, Zibo and Hanshan, had been sent to prison due to their behave, Zibo even maltreat to death.The third chapter studies on the scale and way of the monks gathering with literaties. Monks’with literati is obviously well known;but the way between them, and how many groups of monk-literati patner has been no study as reference resources. The present study has shown that Zibo、Hanshan of radical Buddhist,was multipled with Donglin Party, at the same time the lofty nationals and close to Sectarian of Yangming, the late Ming Confucianism. At the same time, the typical events between Wanli monks and literati Association, one for the discussion the "Mining Tax", one for the carve publishing the Jiaxing Tripitaka. According to the textual research on "mining tax" and Jiaxing Tripitaka, both of them are monks for factions in Wanli dynasty, and the results are not in the end at the same time as somewhat Wanli, when monk became very dangous politically.The fourth chapter is going to discuss the monk’s poetry sengding to the literati, their own literary creation, and the monk’s poetry world. On the ground of mentioned structures of the monk- literati relationship, we’ve discussed Monk achievement in poetry in the whole Wanming poetry area, whose poems never belong to excellent. But they can show their mental outlook, attitude with their feeling. Buddhist poetry content according to its degree with earthly matter, can be roughly divided into three classes:the one in addition to actively into the earthly world, the one with radical reformer, and the one monk almost stand aloof from worldly success, whose poetry performance in daily life, is the most abundant of the other two classes. The better one of Buddhist poems, almost from the class of the Xuelang, especially by Cangxue, his achievement in poetry monk, Wu Mei Cun has been praising yet. Based on the monks poetry writers frequently showing the writer of the earthly, the last section wants to discuss the effects, what monks or that the Buddhism in the late Ming.brings to poetry itself, in order to return to the preset monk significance in literary history from cultural history of the late Ming Dynasty.