When Qin Tai led everyone to rebuild Putian County, Yu Dayou never showed up. Whether it was when Qin Taixin arrived in Fujian, or when he chose Putian City as a base, or before and after Tanaka Ichiro attacked Putian, Yu Dayou, the nominal supreme military governor of Fujian, who had a large number of troops in his hands, just did not show up.

Afterwards, Qin Tai and some veterans of the Qi family army analyzed that there were several reasons: First, Yu Dayou, like Qi Jiguang, were both generals vigorously promoted by Hu Zongxian, the governor of Jiangnan, and they did not dare to forget Hu Zongxian's promotion. Hu Zongxian and Qin Tai's wrong path is something that everyone knows well, so Yu Dayou is embarrassed to get too close to Qin Tai. Second, Qin Tai brought local Fujian soldiers to Fujian this time, nominally to appease the people of Fujian, but in fact, he was suspected of "overstepping his authority". Even ordinary soldiers thought that Qin Tai was sharing Fujian's military power with Yu Dayou. Although Qin Tai is only a small six-rank official, Qin Tai has King Yu behind him, and he not only has soldiers but also food and silver in his hands, so he is much stronger than Yu Dayou, who has nothing. It has always been the civilian administration of the military generals, and it is not unheard of in the Ming Dynasty for the six-rank civilian officials to suppress or balance the first- and second-grade military generals. Isn't there a Tan Lun by Qi Jiguang's side today? So Yu Dayou had to mention Qin Tai. Third, the soldiers brought by Qin Tai were not only natives of Fujian, but also some of them were once Qi Jiguang's elite soldiers. Yu Dayou was afraid that Qi Jiguang would "cross the line" and have the possibility of occupying Fujian in the future. Fourth, no army wants a strong army by its side, so Yu Dayou would rather sit back and watch Qin Tai's army be wiped out by Ichiro Tanaka than join forces with Qin Tai.

Although Yu Dayou ignored Qin Tai, Qin Tai used his strength and the unity of the people to win the battle against Ichiro Tanaka. In this way, while Qin Tai's reputation was greatly enhanced, he received everyone's support and support. More and more people rushed to Putian and asked to join Qin Tai's territory.

At this time, Qin Tai was not in Putian City, but appeared in an ancient temple not far from Putian City. There were only two entourages of Zhan Xiaoxiao and Xiao Lingzi with him, and he was invited to come to taste tea and talk about Taoism.

The person who invited Qin Tai was the presiding Xiaoshan master in the temple here. Accompanied by an old acquaintance of Qin Tai, Qin Tai's nominal master. It was the great elder in the Pingyao Temple in Shanxi who once wanted to ask Qin Tai to become a monk.

Qin Tai drank Fujian's unique oolong tea and sat down with the two masters to talk about Buddhism and Buddhist history.

Speaking of this temple, I have to mention another ancient temple and several eminent monks. This ancient temple is the Shaolin Temple located on the Shaolin Mountain in Songshan Mountain, Zhongyue, Henan. This ancient temple was built in the two Jin Dynasty periods, belongs to one of the first ancient temples in China, although the age is not as old as the White Horse Temple in Luoyang, Henan, but the reputation is no less than the White Horse Temple. The reason is because Shaolin Temple is not only the ancestral court of Zen Buddhism, but also the birthplace and inheritance of Chinese martial arts.

During the Northern and Southern Dynasties, from Tianzhu, which is now India, there was a monk called Bodhidharma. He used to be the prince of Tianzhu and had the opportunity to inherit his father's throne, but he met his master and became a monk under the master's guidance. His master Yuan Death [the monks call the death of the dead] told Bodhidharma that thirty years later, he would go east to Tianxin to preach and propagate the Dharma. This "Tianxin" refers to Chinese mainland. Bodhidharma obeyed his master's last orders, set out when he was one hundred and eight years old, and traveled for nearly five years before coming to China. Along the way, I not only experienced China's customs and customs, but also created some miracles. For example, "crossing the river with a reed", "crossing the desert alone" and so on. Later, Bodhidharma chose to settle down in Shaolin Temple and practiced for several years. Started Zen Buddhism in China and recruited a wide range of disciples. Later generations called Bodhidharma the "Patriarch of Zen Buddhism" and established the first school of Chinese Buddhism.

Someone once asked the great monk what is the true meaning of Bodhidharma. A high monk replied, "Bodharoses came without a word, and it was all up to his heart." If you want to find the magic method on paper, the tip of the pen is dipped in Dongting Lake. It can be seen that Bodhidharma's Zen machine is indescribable, which is what later generations call "epiphany" and "standing on the ground to become a Buddha". This is the highest state of enlightenment in Buddhism, that is, the best way to "become a Buddha".

Bodhidharma later preached the Dharma to Shenguang Huike, who turned out to be a disciple of Taoism, and the Taoist name was "Shenguang". This man firmly believed in Taoist doctrine and came to debate with Bodhidharma. Bodhidharma ignored this outsider who came to "kick the hall". Shenguang listened to Bodhidharma's sermons with ordinary people on the side. On the first day, Shenguang felt that Patriarch Bodhidharma's words were bullshit, and on the second day, Shenguang still felt that Bodhidharma's words were out of place and violated the rules of heaven. On the third day, the divine light began to be confused, and felt that Bodhidharma's words were plausible. On the fourth day, the divine light was completely confused. The theory that I firmly believed, under the teachings of Bodhidharma, became a bit deviant. On the fifth day, Shenguang began to savor the truth of the Dharma with a normal mind, just like ordinary people, with a true feeling of the Dharma theory. On the sixth day, Shenguang began to learn to rationally analyze the differences and tenets between Buddhism and Taoism. On the seventh day, under the teachings of Bodhidharma, Shenguang suddenly opened up and comprehended the true meaning of Buddhism. Shenguang begged Patriarch Bodhidharma to accept him as an apprentice, and Bodhidharma deliberately ignored the Shenguang kneeling in the snow in order to take the postgraduate examination. The divine light knelt in the snow for seven days and seven nights, and the Bodhidharma patriarch was still not moved. There was a later story of "breaking the arm to seek the law". Shenguang used one of his arms to prove his determination to become a monk and study Buddhism, and Bodhidharma gave him the name "Hui Ke". He is the second-generation patriarch of Zen Buddhism, Shenguang Huike.

After Bodhidharma passed the mantle to Hui Ke, he passed away. But some believers saw Dharma walking on the road, barefoot, with a straw shoe hanging from a cane. Hui Ke presided over everyone to open the coffin to verify the whereabouts of the master, and only one straw shoe was needed to open the coffin. It turned out that Bodhidharma completed his mission, left China with fake death, and returned to his hometown Tianzhu.

The mantle of Zen Buddhism was passed on to the fifth generation, and the patriarch once asked all the disciples. A lowly ascetic monk Huineng actually made a Buddhist poem that surprised the patriarch: "Bodhi has no tree, and the mirror is not a platform." There was nothing in the first place, where to stir up dust. "The patriarch felt that this Huineng's understanding was particularly good, but the situation at that time could not be too close to Huineng, which would cause dissatisfaction among many disciples. Therefore, the patriarch deliberately reprimanded Huineng, secretly hinting that Huineng would come to the abbot's room at night to find him.

That night, the patriarch met with Huineng in private, and after assessing Huineng's Buddhism and understanding, he decided to teach Huineng. At the beginning of the sect, he taught the authentic Zen principles of Buddhism to Huineng, and passed on the mantle of Bodhidharma, which represents the authenticity, to Huineng, and declared Huineng as the six ancestors of Zen Buddhism. He also asked Huineng to go down the mountain overnight and go to the south to preach the Dharma. In fact, he was afraid that Huineng would not be accepted by the disciples here, and he was even more afraid that the eldest disciple's divine law would harm Huineng.

Huineng privately visited the Shaolin Temple, but no one cared. The disappearance of a monk who worked as a coolie is a very small thing. A few days later, when the eldest disciple Shenfa asked the patriarch to pass on the Dharma according to the rules and officially became the sixth generation heir of Zen Buddhism, the patriarch announced that the successor was someone else. He has passed on the mantle of the ancestor to this person, and the divine law is not his authentic successor. At that time, it caused confusion among everyone, and at this time there were no less than 100,000 Buddhist disciples, and the Zen patriarch was not only the master of Zen Buddhism, but also the spiritual leader of all Buddhist disciples. Shenfa was unwilling to lose his status like this, so he secretly blocked the news, while chasing and killing Huineng to snatch back the mantle of the ancestor. For the sake of Huineng's safety, the patriarch still decided to die early. According to the rules, the patriarch passed away, and all temples in the world should be announced. In this way, not only can the divine law not stop Huineng, but also if the divine law cannot publicize the mantle of the patriarch, it can prove that Huineng is really a descendant of Zen Buddhism.

Huineng fled all the way south, and there was not only the pursuit of the divine law behind him, but also many troubles in the world. In order to kill Huineng, Shenfa deliberately let the word out, saying that Huineng had stolen the treasure of Zen Buddhism, and if anyone snatched it back, he would be rewarded. caused some greedy laymen to think that Huineng had some gold, silver and jewelry on him, and he was constantly poisoned, assassinated, and chased along the way. Huineng finally fled into the Lingnan Mountains and lived a life like a savage. It was during this period of time that Huineng thoroughly comprehended the Patriarch's Buddhism. Later, Huineng went out of the mountain and taught the Dharma in a thatched hut. This is the famous "Caolu Method". Huineng pioneered the Southern Buddhism and accelerated the popularization of Buddhism in the southern region. This Lingnan is now the collective name of Fujian and Guangdong.

Shaolin Temple has always been a two-way inheritance, not only the inheritance of Buddhism, but also the inheritance of Chinese martial arts. As early as when the Bodhidharma Patriarch was alive, he suggested that the disciples in the temple learn martial arts to strengthen their bodies and protect the country and the temple at the same time. The presiding officers of the Shaolin Temple in all dynasties have to select a high monk to serve as a monk to protect the temple and lead some young monks to learn martial arts. When it came to the Sui and Tang dynasties, the Shaolin Temple helped Li Shimin, who was still the king of Qin at that time, to get rid of Wang Shichong, who was evil in Henan, which is the story of the world-famous "Thirteen Stick Monks Save the Tang King". Afterwards, Li Shimin became the emperor Taizong of the Tang Dynasty and came to Shaolin Temple to thank the masters. The monks of Shaolin Temple refused all material rewards, and also refused to serve as high-ranking officials in the court, and only accepted one purple robe and one water mill. In order to be grateful to the Shaolin Temple, Li Shimin gave Songshan Shaomur Mountain to the Shaolin Temple as the Buddha field of the Shaolin Temple. He also decreed that the Shaolin Temple would be allowed to form a legal team of monks and soldiers, and at the same time protect the family and protect the hospital, it could also accept lay disciples.

The Shaolin Temple has been passed down from generation to generation, and by the time of the Ming Dynasty, the Shaolin Temple was already the Taishan Beidou in the Chinese martial arts world. At that time, there was a saying that "the fist is out of Shaolin, and the sword returns to Huashan." That is to say, all those who practice boxing must call Shaolin their ancestors, and nine times out of ten they are related to Shaolin. It was either taught by Shaolin lay disciples, or it was a side branch of Shaolin, or it was learned directly from the Shaolin Temple.

The origin of the Shaolin Temple in Putian, Fujian Province is because of the Japanese in the south of the Yangtze River. The first batch of Shaolin disciples were because there was a place where the Japanese invaders were in trouble, so they invited some of their fellow disciples to return to their hometown to protect their families. However, there were not many of them, and almost all of them died in Fujian. The last brother enshrined his brothers in a Fujian temple and kept it himself. Although the monk never left the temple, he began to teach some martial arts to the people in the vicinity.

The establishment of the Shaolin Temple in Fujian was due to a letter of transfer of troops in the Ming Dynasty. The imperial court sent a team of monks from the Shaolin Temple in Songshan to Fujian to help the officers and soldiers resist the Japanese invaders. The imperial court meant that the Japanese were mostly samurai of the Japanese state, and it was better to ask the people of the Shaolin Temple, a Chinese kung fu master, to exterminate them. The first group of monks and soldiers set out, and a group of 300 of them set off from Songshan in Henan Province to the southeast coast of Fujian.

There are many reasons for the failure of the first group of monks. The first is that they are not familiar with the geographical environment here, and the second is that they are not accustomed to the water and soil, and most of the monks and soldiers are not in good spirits. Third, it underestimated the cruelty and combat ability of the Japanese invaders. Fourth, the imperial army did not cooperate in time. Fifth, logistics have not kept up. Monks and soldiers are different from soldiers, not only can they not eat meat, but they are not used to the local food in Fujian, they can't eat well and sleep well, how can they fight against the Japanese invaders?