Why was Yao, who was well versed in the three religions in the Ming Dynasty, called a "black-robed demon monk" by the world?

He is a Buddhist monk who is proficient in Buddhism and an assistant minister of Yongzan Center. He yearns for the pleasure of seclusion, but it is difficult to give up the heart of a man who has made great achievements. He hated the cruelty and bloodthirsty of Zhu Yuanzhang's era, but unconsciously created another era full of deep hostility. Yao, the first hero of Yongle Dynasty. A figure recalled by countless people in Ming history. More than 300 years later, when we look back at the people and events of the Ming Dynasty again, we carefully brush away the intentional or unintentional smearing, modification and even distortion of the descriptions and concepts of the Qing Dynasty. An era that has been seriously degraded is showing its original edges and lines more and more, and it is getting closer and closer to today. We are rediscovering the Ming Dynasty, and we find that it is brilliant and flamboyant, vigorous and restrained, and those dusty historical volumes are always dragging color and fatigue. In any case, Yao should be a bright spot to sketch the Ming Dynasty and reproduce the past. In troubled times, life events after China's entry into WTO are precisely the stage of great achievements. I am afraid that Yao, who wandered in the Yuan and Ming Dynasties, also considered this era with such a mentality. At the end of Yuan Dynasty, Yao was born in Xiangcheng, Changzhou, two years after Muir ascended the throne (1335), which is the family of a rural doctor in Suzhou today. At the end of the Ming Dynasty, Xu Fang once described Wuzhong's rich Buddhist atmosphere like this: "Within the Three Wu Dynasties, the temples and halls are opposite, and its name is Lanju Temple, which stands tall and towering. No matter who is in Datong, a famous mountain resort, that is, a remote village, a mountain village, or even a neighbor of five families, there must be people who gather in Lan Ruo to live. " The atmosphere in my hometown also left a deep impression on the Yao family. /kloc-When he was 0/4 years old, Yao was sent to Miaozhi Temple by his family who believed in Buddhism for generations. Since then, he has become famous for his dharma name "Daoyan". It is worth noting that at the family meeting to decide whether to send his son to become a monk, the reason given by Yao Zhenzhi, Yao's uncle, was quite intriguing: "If you study well, you will become an official in the DPRK, but if you honor your parents, you will not learn Buddhism and be happy outside the party." It seems that, in a word, being an official and learning Buddhism have become the theme of Yao's life. Taoism and Buddhism did not take the usual path from the beginning. He studied industrial poetry, studied under Taoist Ying Zhen, "studied the art of Yin and Yang" and studied the art of war. At the same time, travel around the world, make celebrities and learn Buddhism, Taoism and Confucianism. If we consider that the Red Scarf Army Uprising broke out in the 11th year of Zheng Zheng (135 1), the world was already in turmoil. At this time, what Dao Yan learned should be meaningful. In "Expulsion of Mouwen" written in the 25th year of Zheng Zheng (1365), he said: "It's summer and June in Zheng Zheng, and the rest of the trip depends on whether the seedlings grow long and the old farmers are crying. I asked him why, and that day: the husband and the bug ate the root of the seedling and the seedling died. " As a natural man, he always pays attention to the real society. In fact, a friend commented on him at that time: "There are contemporary talents who hide themselves, but want to use them." It seems that Yan Tao never wants to be lonely. However, the chaotic times of more than ten years at the end of the Yuan Dynasty did not give Daoyan any chance. With Zhu Yuanzhang's capital Tianfu, the founding of the People's Republic of China was successful, and Yuan Di fled to the north, it seems that the historical periodic law of "controlling chaos" has once again completed its mission and started the next cycle. In the eighth year of Hongwu, Yan Tao was called to the capital because he was familiar with Confucianism, but he made no achievements in his official career. Instead, he was "returned to Wumen" in the following spring and returned to Haiyun Academy in Xishan, Suzhou, leading a life of "no passers-by, sitting in danger all day". Four years later, Dao Yan traveled again and set sail in Zhejiang. At the age of 47, he was already walking on crutches. This Taoist priest, who is in his twilight years, can only lament that "death is coming, so he is driven by pain." History and Yao are about to pass by. But the strangeness and brilliance of history also lies in accidental coincidence. In the 15th year of Hongwu (1382), Zhu Yuanzhang extensively selected the world's eminent monks to serve the king and pray for the late Ma Huanghou, and Yan Tao was recommended to attend. Because of speculation with Judy, the prince of Yan, he immediately went north to Beiping and became the host of Qingshou Temple. Yao's career began here. After Daoyanshi arrived in Peiping, he "went in and out of the yamen, and he was always talking to people." For today's history readers, this is very noteworthy. Because Prince Zhu Biao died in the 25th year of Hongwu (1392), before that, the heir to the throne was not a problem at all. In the face of his eldest brother, I'm afraid Zhu Xun dare not have any wild desires. Later, with the great-great-grandson Zhu being established as his successor, he was bound to consider the situation in the post-Zhu Yuanzhang era. What exactly were Dao Yan and Judy plotting around Hongwu 25 years ago? It's really a joke. Did he foresee the future storm so early? This is also a small mystery left by today's history books. Zhu Yunyi's "cutting vassals" not only changed the historical trend of the Ming Dynasty, but also gave Yao a key to success. When Emperor Chu was nervous about his nephew's emperor's advance. Yan Tao has already smelled a belated historical opportunity. With the anti-materialist sophistry of "I know Heaven, how can I talk about people's hearts", I strongly urge Judy to rise up and seize the position, and constantly exert psychological hints on Judy with the judgment of fortune teller (fortune teller) Yuan Xun that the future is peaceful. At the same time, Yan Tao rationally analyzed Judy's present situation and the superior resources he had, and asserted that he had a great chance of success, and provided "technical" support for covering up the voice of the training machine by digging a basement in Yanwangfu and raising chickens, ducks and geese. All these have made the most basic theoretical support and practical preparation for Judy to start her army. In the first year of Wen Jian (1399), Judy attacked her nephew under the banner of "the frontier of the Qing army", and the "Battle of Jingnan" broke out. The war lasted nearly four years. In this "asymmetric war" in which "one corner" is used to "the world", surprisingly, only Judy in Beiping, Baoding and Yongping has the last laugh. At the same time, I have to admire Yao's foresight before the war and his strategizing in the war. When the government forces besieged Peiping and Judy was attacking Daning, and his lair was empty, Dao Yan, as the actual highest military and political chief in Peiping at that time, presided over the defensive war and successfully preserved Judy's foundation. At the critical moment when the Yan army suffered from "anti-aid in March", Dongchang rout and the death of the main general, Dao Yan injected unprecedented calm and courage into Judy, making him and his men insist on fighting this seemingly hopeless war. When the war was in a stalemate and the deadlock could not be broken for a long time, Yan Tao put forward the strategic decision that "if you don't leave the city and run for the capital, you will be weak and will inevitably come to an abrupt end". The success of the "Jingnan War" not only rewrote the history of Daming and even later, but also gained a strong fulcrum for Yao in the long history of Haohan. As a result, he became the emperor of the Ming Dynasty and Yao. On the occasion of rewarding meritorious service, Yan Tao became the first contributor to the establishment of Yongle Dynasty because of his "praising first, then planning, making a decisive decision" and "putting merit first". In the second year of Yongle (1404), Daoyan was awarded the position of Prince Shao Shi, became the highest civil servant at that time, and was named "Xiaoguang". Since then, the word "Yao" has become a memorable figure in the history of the Ming Dynasty. The heart of Taoyuan and the meaning of the world of mortals Yao's charm lies in that he is a monk who knows Buddhism well and an assistant minister of Yongzan Center. He yearns for the happiness of hermits who live in seclusion, but it is difficult to give up the hearts of those who have made great achievements. He hated the cruelty and blood of Zhu Yuanzhang's era, but unconsciously created another era full of deep hostility, which is the embodiment of his complex personality? Or the irony of fate? The seemingly paradoxical duality of heaven and earth is actually a real and slightly hesitant "black prime minister". When Yao was young, he visited Songshan Temple and met Yuan Xun, a fortuneteller. When Yuan saw this, he was shocked and said, "He is a monk with triangular eyes and the shape of a sick tiger. He was born to kill, and Liu Yeliu. " Liu was a monk who helped Kublai Khan achieve great things in the early Yuan Dynasty, and was praised by historians as "an entrepreneur who helped Tiandi to govern civilization, lay a foundation for peace and persevere in success". He is a Buddhist who has fallen in love with the world and achieved great things. As far as the true nature of a monk is concerned, he should certainly belong to a "different kind". When I heard this evaluation from Yao, my reaction was "great joy". This is similar to the "exultation" after Cao Cao was described by Xu Shao as "a minister capable of managing the world and a traitor in troubled times", both of which have strong and handsome elements. When Yao returned to Wumen in the eighth year of Hongwu, he passed by Beigu Mountain and felt the great achievements of the ages. He said, "After years of fighting, the fireworks are half dry. Wuzhou Mountain is near the clouds, long live the empty building, and jathyapple is cold. The river is not tidal, and Noda has a way to Jintan. Where is Xiao Liang's career now? Gu Bei Qingqing is tired of watching it. " Han Zong, a fellow traveler, retorted: "Is this a statement?" Yao responded with a smile. Obviously, as a Buddhist, he has a special passion for things. It is conceivable that Yao can't be naked. When the "Battle of Jingnan" was completed and Yao reached the peak of his career, he refused Ming's request to let him grow long hair and get married, or "live in a monk's temple forever, face it with a crown and return to his clothes". This seemingly split double life can certainly not be explained by simple words such as deliberate affectation. He wrote in the "Wind and Wave Map on the River": "The world knows that danger is a storm, and knowing people is more dangerous." He once admitted that "it is good to live in poverty, where is the joy of fame and fortune?" From this, we can feel the crisis and burnout he has always felt in his heart, and show his willingness to retire from the mountains. Yao, as the first hero, also had the feeling that "everyone has a life, it is better to talk about fame and fortune" when he watched lanterns in Beijing on the fifteenth day of the first month. Retirement and career have always been entangled in his mind. When he struggles to find a balance between the two, he will always burn his agitation. In addition to the vacillation of "monk" and "scholar", Yao seems to laugh at himself helplessly in political behavior again. Yao's early poetry friends, such as Gao Qi, became the ghost of Hongwu period in the storm of Zhu Yuanzhang's "strict governance", which made him strongly hate bloody strict governance. This is probably one of his motives for actively planning the "Jingnan War" to overthrow the established political framework arranged by Zhu Yuanzhang. However, when he ascended the throne and reconstructed the interests of the empire, he started the "rule of Yongle" that Yao tried his best to fight for with a more bloody massacre, and the well-known Fang Xiaoru incident became a model of political atmosphere in that period. When following his advice and preparing to attack the capital directly, Yao specifically mentioned Fang Xiaoru: "He will not surrender at the gates. I'm glad I didn't kill him. Kill filial piety, and the seeds of reading in the world are absolutely gone. " But when Judy is a scholar's integrity (pedantic? ) In a rage, they launched an unprecedented bloodthirsty purge of "killing ten families". The unscrupulous killing of Minister Wen Jian constituted the most tragic scene in the political history of the early Ming Dynasty. In the face of such a scene at the beginning of the "New Deal", Yao even felt uneasy. The resistance to Zhu Yuanzhang's strict administration of officials became the initiator of another tragedy. _ Is it God's will or the merciless criticism of history? I'm afraid Yao himself can only sigh helplessly. Yao's Paradox When Yao became a business card for historical pursuit with his literary martial arts in Yongle Dadian, the topic about him seemed to have just begun. As a joint point that influenced the direction of the Ming Dynasty, the "Battle of Jingnan" became a common occurrence in the Ming and Qing Dynasties. After this topic was no longer taboo in the Ming Dynasty, the rumor that Yao used couplets and divination to urge him to start his troops became a legend that folk clubs and even writers kept exaggerating. In addition to the curiosity of ordinary people, the spirit of gossip entertainment of literati also participated in the construction of this pen and ink lawsuit. After Yao's great success in Jingnan, he came home in rags, and the scene of breaking up with his old friend and being scolded by his sister was vividly described in Ming History. This is not so much a historical truth as a reflection of social psychology built over hundreds of years. You know, the elites are no less interested in gossip than Wang. Qian Ceng, a great scholar in the late Ming Dynasty, said that Yao's deeds may have been "misrepresented" by "Wu Fang's nonsense". Since there is ambiguity, there is value and reason for continuous exploration and reconstruction. In addition to the flexibility of entering Tibet, Yao, as a prominent benchmark in the context of the unwilling loneliness of monks in the Ming Dynasty, has also gained a deeper and broader reference value. This empire was founded by Zhu Yuanzhang, who used to be a monk, and then the rumor that Emperor Wen Jian became a monk has been bothering this dynasty. As for Fan Qi, the "first master of this dynasty", Zhenke and Deqing, who died in prison because of their involvement in politics, all show that it is not insurmountable to be born and live in the world. As for the whole imperial system after the Ming Dynasty, which was changed by the "Battle of Jingnan" planned by Yao, it has become a topic often mentioned in the academic circles in the Ming and Qing Dynasties and even today. When Mr. Wu Han saw Tan Qian's Guo Que in the late Ming Dynasty, he never forgot to write his essays, but he cried and sacrificed to Chongzhen. He felt that Tan Qian didn't seem to know that "from Emperor Renzong of Ming Dynasty to Emperor Chongzhen, he was a descendant of Yongle". It seems that this topic will last forever, because this slightly boring thinking has given history more imagination and more speculation. Today, many Japanese people are still arguing about what the orthodoxy of Japan was in the Northern and Southern Dynasties, and whether the descendants of the Northern Dynasties are usurpers today. This can also be a footnote to the charm of this topic. However, despite these serious or joking themes, there is still a precious legacy behind Yao that is really worth asking by future generations, and that is the Yongle Dadian edited by him. The largest encyclopedia in ancient China will be the real peak of Yao's life. I don't know if Yao, who died in Jingqing Temple in the 16th year of Yongle (14 18), is looking back on his 84-year life? Do you realize that? Now, when we are in Qinglong Lake in southwest Beijing. When you are at Moyao Tomb Tower, listening to the hanging bell floating in the wind under the eaves, can you still feel the heart of this strange man in Taoyuan and the meaning of the world of mortals 600 years ago and early Ming Dynasty? Source: Report from China.