From 'Shoumian Liu' To 'Peking Modern Monk':A Study On Venerable Master Zong Yue(1880-1941)

This article attempts to understand his understanding of the modern monk by reviewing the life and deeds of Master Zongyue,and examines the internal reasoning behind his abbot temple and social service activities.Try to explore the complex aspects of the development of monks in the modern Beijing area.The common name of Master Zongyue is Liu Shoumian.His ancestor was a Manchu family in Beijing.He was born in the banner of the former Qing Ministry of Internal Affairs and has a rich family.He is a young man with court training,optimistic by nature and loves to laugh,and likes to observe the natural society.As a young man,he deeply felt that the country was repeatedly humiliated by the outside world,and the people were in distress.Therefore,he realized that he wanted to become a new-style qiren and began to donate money to help other in education and relief.For decades,he was praised as "Liu Shanren".At the same time,he was converted to Buddhism by the expert and practiced at home.By the middle of his middle age,he had donated all of his money and his only son had died,so he let go of all the monks and monks.Guangji Temple now has a monk as a master and the name is Zongyue.For 15 years as a monk,Master Zongyue was known by the people as"modern monk in Beiping".He deeply felt that Buddhism in Beijing needed to be reformed urgently,and he advocated the education of young monk.He took over the "Buddhist Poetry" and promoted and interpreted the content of monks' vigilance practice,prosperity and prosperity.Gradually formed a systematic understanding of how to become a modern monk.Sit and talk and stand up.Two years after he became a monk,he took over the position of abbot of Jiufeng Temple and began to manage the temple.A group of children who escaped from the Northwest were placed in the temple by him,and most of them became monks in the temple,and studied at the Wuxia College established in the temple.Since some houses in the temple have bcen used by unknown people for a long time,Zongyue persisted in mediating the matter in order to perform his duties as abbot.In terms of social services,he opened primary schools and libraries,set up lecture halls,and provided social education for the people.Founded a nursing home to take care of orphans,actively provide food for disaster relief,and benefit the public.During the Anti-Japanese War,he kept his homeland in support of the Anti-Japanese War,and he firmly refused to engage with the Japanese invaders.And led the people uphill to bury the corpses for the anti-Japanese martyrs.The first part of the thesis examines Master Zongyue's family situation and ideological origins when he is at home,and combs his process of engaging in charity and the evolution of his ideas.The second part examines his propaganda of monk education and his understanding and expression of modern monk.The third part discusses his understanding of the work of abbot by discussing his history of personnel management and temple property protection at Jiufeng Temple.The fourth part focuses on his social education and relief work,and discusses his relationship with the country and society,as well as his own identity positioning.Through the study of this article,it is found that Master Zongyue's conversion to the Pure Land Sect,whose Buddhist ideas include both the modern world's Buddhism's active entry into the world to save the people,and the traditional Buddhism's emphasis on internal integration and self-cultivation.He believes that the key to solving the current malpractice in Buddhism is monk education.In the long-term interpretation and thinking,he gradually formed a modern monk view with the four pillars of holding precepts,actions,advancing the law and combining with the prosperity,and sacrificing the ego.Behind his abbots' temples and participating in public welfare undertakings,he embodies his inherent principle of keeping the foundation,educating and serving society.As a northern monk,Master Zongyue did not stand still,but was compatible with the development characteristics of the old school and the reformist school,and continued to adapt to the times while continuing the tradition.This changed the old perception of local monks in Beijing in previous studies.