Poetry Tablet to Ying Kong Monk Presented by Zhu De in Kunming
Overview of the Poetry Tablet
The “Poetry Tablet to Ying Kong Monk Presented by Zhu De” (朱德赠映空和尚诗文碑) is located in the front garden of Tanhua Temple (昙华寺), at the base of Jinma Mountain (金马山) in the eastern suburbs of Kunming. The tablet is situated to the right of the Dayi Hall (大义厅) within a small garden. Standing 1.2 meters tall and 0.5 meters wide, the inscription is written in regular script, comprising 15 lines with 30 characters per line. This tablet is recognized as a protected cultural relic in Yunnan Province.
Historical Background of the Tablet
Tanhua Temple (昙华寺), located at the foot of Jinma Mountain (金马山) in eastern Kunming, houses the tablet which reflects Zhu De’s (朱德) progressive thoughts from his early years. The tablet’s material is made of a specific kind of stone, with a bluish core.
In the year of Renxu (壬戌年, 1922), Zhu De had served in the Yunnan military for 13 years. He experienced the Double Ninth Uprising (重九起义) during the Xinhai Revolution, participated in the National Protection War (护国战争), and fought fiercely on the battlefield to overthrow imperial rule, contributing to the restoration of civil rights. Later, he held the positions of Commander of the Yunnan Military Police and Chief of Police.
Although Yuan Shikai (袁世凯) had already fallen, the country remained embroiled in warlord conflicts, leaving civilians in despair. Zhu De, filled with frustration and concern for the fate of the nation, strolled through the temple’s garden. It was during this time that he composed the poem for Monk Ying Kong (映空和尚), expressing admiration for the monk’s tranquil lifestyle, while also conveying his own inner turmoil over the country’s fate. Shortly after, Zhu De left Kunming for Germany in search of a new revolutionary path, marking a turning point in his life.
The Inscription on the Tablet
The full text of Zhu De’s poem is as follows:
Respectfully Presented to Ying Kong the Great Monk for His Esteemed View
I have always loved the serenity of springs and woods, and loathed the hustle and bustle of the mundane world. In the waning years of the Qing dynasty, internal strife had not ceased, and external threats were constant. Born into this era, it would be a disgrace to stand idly by and observe, lest we follow the footsteps of the collapse of Vietnam. Reluctantly, I entered the military to help alleviate the nation’s suffering. My original intention was to eliminate despotism, restore civil rights, and then retire. However, to my dismay, the nation’s affairs worsened, and I have been burdened for over a decade.
In the winter of Gengshen (庚申冬), I returned to Yunnan to assume the role of Commander of the Military Police, striving to maintain order amidst chaos. Though I have not yet retired to the fields, compared to the perilous days of bloodshed on the battlefield, the current hardships feel worlds apart.
In my spare time, I often strolled with friends to Tanhua Temple, where I found solace in its blossoming flowers and perennial greenery. Upon inquiry, I learned that all the plants were meticulously cared for by the great monk, Ying Kong. He also oversaw the restoration of the temple, creating an environment that was both tranquil and elegant, a labor of love indeed.
In our conversations, I found his words to be strict yet righteous, free from any impurity—a rare quality in the Buddhist realm. I offer these few words as a mark of my deep admiration:
Monk Ying Kong, with a heart so pure, Carefree in spirit, transcendent in poise. Worldly matters float like clouds,** While the body roams freely, unbound by the world. He plants flowers and grows bamboo, dispelling evil and cleansing the soul.** With wild birds as friends, and solitary clouds as companions,** He lays stones as his bed and reads scriptures under the moonlight.** The glory and disgrace of life seem distant now,** The life and death of man fade into insignificance.** Chill depends on the sun, heat relies on the wind,** When thirsty, he thinks of drink; when hungry, he thinks of food.** Unconcerned with the nation’s rise and fall,** What matters the gathering and parting of the world?** No self, no others—form and formlessness intertwined.** The state of the world, such as it is, brings contemplation to mind.**
Republic of China, Renxu Year, Spring
Respectfully Presented by Zhu De of Xishu (西蜀朱德)
Original Chinese Text:
敬赠
映空大和尚 雅鉴
余素喜泉林，厌尘嚣。清末叶，内让未息，外患频来。生当其时，若尽袖手旁观，必蹈越 南覆辙。不得已，奋身军界，共济时艰。初意扫除专制，恢复民权，即行告退。讵料国事日非，仔肩难卸，我马连绵，转瞬十余捻。庚申冬，颁师回滇，改膺宪兵司令，维持补救，百端待理，虽未获解甲归田，较之枪林弹雨，血战沙场时，劳逸吴育天渊。公余尝偕友游县华寺，见夫花木亭亭，四时不谢，足以娱情养性。询，皆映空大和尚手植，且募修庙宇，清幽古雅，实为煞费苦心。与之接谈，词严义正，一尘不染，诚法门所罕觏，爱为但言，以志钦慕：
映空和尚，天真烂漫。豁然其度，超然其逸。世事浮云，形骸放浪。栽花种竹，除邪涤荡。与野鸟为朋，结孤云为伴。砌石作床眠，抄经月下看。身之荣辱今茫茫，人之生死今淡淡。寒依日今暑依风，渴思饮今饥思饭。不管国家存亡，焉知人间聚散。无人无我有相无相，时局如斯令人想向。
中华民国 壬戌 年 孟春 月 西蜀朱 德敬赠
Buddhist Philosophical Elements in the Poem
The phrases “no self, no others—form and formlessness intertwined” (无人无我，有相无相) are rooted in Buddhist teachings. Zhu De’s usage of such concepts in his poem indicates his profound understanding and resonance with Buddhist philosophy. His admiration for Monk Ying Kong is evident, particularly in the lines “he lays stones as his bed and reads scriptures under the moonlight,” which reflect the monk’s enlightened detachment from worldly concerns.
Monk Ying Kong
Monk Ying Kong (映空和尚) was highly skilled in horticulture and knowledgeable in both poetry and Buddhist teachings. His diligent efforts in restoring Tanhua Temple (昙华寺) and cultivating its gardens are still visible today, with the flowers and plants he nurtured continuing to thrive. His close friendship with Zhu De is memorialized by the poetry tablet. Sadly, Ying Kong passed away just two months after Zhu De presented him with the poem, yet their bond remains eternal in the serene surroundings of the temple.
