白云庵里的辛亥風云

孫中山在日本時，有一天正與廖仲愷、何香凝說話，門外來了一個和尚，向他招呼道：孫先生，別來無恙？孫中山回頭一看，連忙迎出門去說：是智亮長老啊，什么時候又到東京來了？怎么也不先打個招呼？智亮說：貧僧四海云游，是個閑人。先生是忙人，不好打擾。孫中山又問：長老要在日本講經多久？智亮答曰：這倒要問先生你了，都是你的弟子們害的。孫中山突然醒悟：我明白了，你也是受了通緝，在國內存身不得才流亡日本的。

這是由趙文瑄飾演孫中山的電視劇《孫中山》第十三集里的一段故事情節。其中的智亮和尚倒是確有其人，他就是杭州西湖白云庵的住持，正是他把白云庵提供給浙江同盟會的革命黨人作為秘密聯絡據點，從而在辛亥革命史上留下了光輝的一頁。

說起白云庵，杭州就有3座，不過與辛亥革命有關的卻只有一座，那就是位于杭州西湖南屏山下雷峰塔西側、今西子賓館（汪莊）內的白云庵。別小看這所白云庵，它的歷史可長著呢。早在南宋，偏安江南一隅的趙宋皇朝，就在這里建有皇家御苑“翠芳園”，系專門供大內禁宮里的后宮嬪妃宮女游樂之所。元初來杭的意大利旅行家馬可·波羅對此描述道：

有時國王攜皇后和宮女到湖上去娛樂，那里有覆垂絲簾的游船，有時也到佛教寺院去參觀。大院內的其它兩部分，散布著森林、湖泊，還有植有果樹的美麗無比的苑園，那里圈養著各種動物，如小種鹿、黃鹿、赤鹿、野兔、家兔；在那里，國王常和宮妃們尋歡作樂，有的在馬車中，有的在馬背上。那里男人不得入內。他命令宮女們與狗一起賽跑，追擊各種動物。她們累了，就到湖兩岸的森林里去，脫下衣服，赤身裸體地走出來，跑到湖中游泳，或仰泳，或臥游，國王在旁觀看，欣喜若狂……

南宋滅亡，禁苑逐漸荒蕪。直到明末，有個僧侶白云上人在翠芳園舊址上建造了“白云庵”。清雍正年間，杭州人汪獻珍重加葺治，增建亭臺樓閣，種上各色花卉草木，還開挖溝渠，把西湖水引進來，在靠近西湖處建了一座橋，名“慈云”。乾隆二十二年，清高宗臨幸，賜名“漪園”，并書“香云法雨”匾額，名躁一時。可惜到咸豐年間毀于太平天國戰火。光緒二十二年，杭州著名藏書家“八千卷樓”主人丁丙重修，增塑月下老人像于大殿之左，并配上一副楹聯：“愿天下有情人，都成了眷屬；是前生注定事，莫錯過姻緣”。像前備有關于男女婚姻的簽文99條。這99條簽文是從中國古代文學經典中選取的，如《詩經》《左傳》《孟子》《論語》，以及唐詩、宋詞、元曲等。據說其中55條是俞曲園所集，此外44條是俞的門人所增。詩簽之語模棱兩可，可作種種譬解，故求簽者往往乘興而來，歡喜而去。當年不但青年男女，已婚、未婚者樂意來此求簽，有許多老夫老妻也到這里重溫往昔情愛。根據《新西湖游覽志》記載：“園中水木清華，交映紺碧，天光云影，絕底明漪。寺后叢植萬花，濃淡相間。山石犖確，堆疊玲瓏，而一徑通幽，別成風景。棋枰琴榻，位置得宜，左祀月下老人。”

對于辛亥革命浙江同盟會在這里設立秘密活動聯絡據點之事，坊間各種傳說版本不少，這里采用當年親歷其事的辛亥元老、早年為革命黨人、晚年成為一代居士的黃元秀的記載：

晚清光緒二十年間，有老僧帶徒游方到此，愛其清幽而隱居焉。老僧名智亮，俗家紹籍呂姓，雍正時戮尸詩人呂留良之族。徒名意周，俗家淮北李姓，或云系太平天國李秀成之后。師徒皆好俠尚義，曾往嵩山少林寺習武多年。嘗閱《大義覺迷錄》，扼腕浩嘆。師徒聞海內外志士倡導革命，極表同情。徐烈士伯蓀（錫麟）、秋烈士競雄（瑾）、陶煥卿（成章）等來杭開會，師徒竭誠招待。陳英士（其美）、章太炎（炳麟）、蔡鶴卿（元培）曾多次在庵集議。蔡松坡（鍔）由桂省游杭，亦在此庵與顧子才（乃斌）、呂戴之（公望）、黃元秀（文叔）共談數日，借商策略。

這個簡略記載，不僅說明了智亮師徒家族背景，而且交代了革命黨人在白云庵的大致活動情況。根據黃元秀的回憶，浙江同盟會會員在庵里活動有三次。第一次是“由武備學堂留學日本暑假返國之傅典范傳達東京總會通知，嚴格規定各地同志對于同盟會工作，不能在家庭透露，雖父子夫妻，亦不能談。若遇初見同志，嚴守會中見面之暗號，如送茶用右手屈第二指，以其余四指執茶杯送之，表示彼此團結。如握手時，用三右手指握之，表示三民主義；同時用左手捏上衣第一紐，表示五權憲法。對于集議工作，不可筆記。最后報告各地從前失敗情形，以資警策。”第二次“系武備同學黃郛暑假由日本來杭傳達東京總會通知。大意為：希望國內同志竭力向清朝新軍之初級軍官運動，時機成熟，應寫入會愿書，蓋手指印。其次學界與防營、綠營、交通界、地方士紳等方面亦須留意物色會員。杭州同盟分會，設參謀組、執行組、交際組，與他省不同。”第三次“系陳英士由東京來杭在白云庵集議。東京總會托陳通知，要求各同志抱定犧牲決心，千萬不可為利祿權位所惑。”除了第一次時間一時難考外，黃郛暑期回國來杭是在1907年夏，陳英士回國來杭是在次年春天。由于當時是在極保密的情況下進行的，連“筆記”都不準記，加上年久人逝，這段辛亥風云鮮見史載，以致后人以訛傳訛，牽強附會，生出不少傳聞來。無論當代著名作家陳學昭的散文《白云庵》里的尼姑“二小姐”，還是網絡作家田姑的長篇歷史小說《浙江潮》第10回《白云庵與女學生》對徐錫麟、陶成章等來杭搞軍火，而投宿白云庵，得到智亮師徒接應，與從日本回來穿著和服的秋瑾不期而遇，其實都是合理發揮的小說家言。不過，從光復會成立到辛亥光復，其間浙江革命黨人在白云庵的活動集會，絕對不止是黃元秀所說的3次，只是其他的活動具體時間人物難以查考而已。

那么智亮師徒入住白云庵后，革命黨人又是怎樣與他們結識的呢？據《白云庵中的革命掌故》（《越風》增刊一集）說，在光緒二十七年，革命黨人陶成章、龔未生（寶銓）在白云庵避暑，飲食茶水都托庵里代辦，與得山、意周師徒結識，晚間乘涼閑談，都對清廷的腐敗與官吏的庸怯無能、貪污殘暴義憤填膺，陶、龔兩人就對得山師徒曉以大義，告訴他們計劃推翻滿清、光復山河的大計。得山師徒被其革命大義所感動，從此走上了支持革命黨的道路。這個得山，就是智亮，他“功成身退”說到做到，浙江光復后，智亮就云游他山，從此銷聲隱跡。褚輔成任浙江省民政長時曾撥田產二百余畝給白云庵，接任住持的意周堅不接受，說“名聞利養，非出家人所受”。孫中山曾三次來杭，其中第二次也就是1912年12月曾到白云庵，書贈“明禪達義”四個大字。杭州市政府曾建“辛亥紀念館”于大殿之側，時人題額制聯，以表紀念。

閑云野鶴的一代詩僧蘇曼殊生前也一度隱居在白云庵，并寫下了一首詩：“白云深處擁雷峰，幾樹寒梅帶雪紅。齋罷垂垂渾入定，庵前潭影落疏鐘。”當時接待他的意周和尚回憶說，蘇曼殊白天睡覺，午夜披上短褂，赤足木屐，盡享湖山夜色，至天明方歸。他手頭窘迫，常向庵里借錢，然后匯往上海的某妓院。過不了幾天，就會有人從上海帶來許多外國糖果、香煙，他躲在樓上吃糖、抽煙，飯也不吃了，可見窘迫生活之一斑。

1925年夏天，研究中國和日本藝術史的美國學者馬爾智教授，帶著新婚妻子在杭州度蜜月，其間游玩白云庵，在造型別致的園墻漏窗前拍攝了好幾張照片，這個供奉著中國人婚緣神祗的白云庵，也見證了這對美國情侶的蜜月愛情。

抗戰時期，杭州淪陷，白云庵作為掩護游擊隊員的處所，后被日軍發現，意周外逃避難。1946年底，西湖鳳林寺僧在白云庵的正殿遺址上建了一所月下老人祠。根據當年目擊者沈炳炎老人回憶，白云庵坐落在雷峰塔西北面，現汪莊里的乾隆皇帝釣魚臺后面。可惜的是，1958年10月，白云庵因為西子賓館建造被拆除，原址成了綠化草坪。

Buddhist Temple’s Ties with 1911 Revolution

By Sha Zhou

China used to have numerous small temples called White Cloud Temple. Hangzhou has had three in its history. But only one of them was associated with the 1911 Revolution.

The temple used to stand at the foot of the western side of Thunder Peak on the southern bank of the West Lake. The Buddhist sanctuary went down in 1958， making room for Xizi Guest House.

Before the temple was constructed there， the site used to be part of the royal garden of the Hangzhou-based Southern Song Dynasty (1127-1279). Marco Polo described the park in his well known travelogue. The wanton hedonism and carousals in his description foreshadowed the tragic fate of the royal house.

The royal garden went to destruction and remained derelict for hundreds of years until the end of the Ming Dynasty (1368-1644) when a Buddhist monk had a small temple built there and named it White Cloud Temple. Wang Xianzhen， a wealthy Hangzhou native， had the previous royal garden partly restored by having flowers and trees planted and the garden buildings erected. Emperor Qianlong visited the temple in the 22nd year (1757AD) of his reign and wrote an inscription for the temple， which was made into a plaque. But the temple was destroyed when Taiping armies massacred Hangzhou. In 1886， Ding Bing， a famous Hangzhou bibliophile and collector of books， had the temple restored on the previous site. The Buddhist temple was turned into a place where young men and women came to seek marriage-related prophecies. The temple had 99 ambiguous prophecies written on 99 separate slender bamboo plates. It is said that 55 were prepared by Yu Quyuan， a famous scholar and Hangzhou native， and the rest were provided by his disciples. Each of the 99 had a quotation from Chinese classics such as Book of Poetry and The Analects of Confucius. Each prophecy allowed for free interpretations， contingent on various factors. People who came to seek a peep into their future marital happiness often went away in high spirits. The temple became a big attraction not only for the young but also for the old couples: their marriages had been predicted in ancient times， made known to them in the temple when they were young.

It is this White Cloud Temple on the West Lake that became a secret meeting place for the revolutionaries， members of the Zhejiang Branch of the Chinese Revolutionary League organized by Dr. Sun Yat-sen in the years before the 1911 Revolution. There are different versions relating how the temple turned revolutionary in a secret way. Huang Yuanxiu’s

(1884-1954) record sounds trustworthy， for he was one of the revolutionaries of the 1911 Revolution and converted to Buddhism in his twilight years.

According to Huang Yuanxiu， the revolutionaries held three clandestine meetings at the temple. The first was held when Fu Dianfan， a student studying military affairs in Japan and member of the revolutionary league， came back to Hangzhou on summer vacation to inform the comrades in Zhejiang of a set of directions issued by the league headquarters based in Tokyo. Never should the comrades reveal their memberships to anyone， even including their parents and spouses. The directions also included a code of finger gestures as secret ways to establish contacts with each other. The directions forbad note taking at meetings. The last part of the meeting was the reports of defeats and failures to warn the revolutionaries against further losses. It is not known when this meeting happened.

The second meeting convened in the summer of 1907 when Huang Fu， another student studying military affairs in Japan and member of the league， came back to Hangzhou on summer vacation. He brought back from the headquarters an instruction to enlist more members into the league. On the top of the candidate list were low-ranking officers of the government army. Others on the list were students and teachers， government officials， local police， and scholars and celebrities.

The third meeting convened in the spring of 1908. Chen Shiying arrived in Hangzhou to call the meeting. The message from the headquarters: comrades must hold fast to their revolutionary cause and never subject themselves to the temptations of power， career and fortune.

The three meetings were held in extreme secrecy. No notes were taken at the meeting. As time elapses and the participants are all gone， scholars of today don’t know the details of these three meetings. That is probably how different stories got born and circulated. Plots in novels and television dramas about the temple are largely fictitious， according to experts. And it is believed that the temple must have hosted more than the three secret meetings during the years between the establishment of the revolutionary league and the success of the 1911 Revolution.

Huang Yuanxiu also recorded how the temple became a secret meeting place. Buddhist Monk Zhiliang came with his disciple Yizhou to the place in 1894. They loved the scenery there and decided to stay. Two years later， the temple was restored and Zhiliang became its abbot. In the summer of 1901， Tao Chengzhang and Gong Baoquan stayed at the temple to while away the summer time and enjoy the cool and reclusive atmosphere of the temple. The temple provided them with boarding and food. The two revolutionaries became acquainted with Zhiliang and his disciple Yizhou. In one of the evening outdoor sittings the two revolutionaries and the two Buddhists started talking about the national politics. One thing led to another and the monks were informed of the revolutionary cause that aimed to overthrow the Manchurian rulers and restore China to the Chinese. The monks were inspired by the cause and decided to support the revolution.

After the success of the 1911 Revolution， Zhu Fucheng， a hero of the 1911 revolution， became the director of civil affairs of Zhejiang Province. He wanted to give a large piece of land to the temple so that the temple could expand. By that time， Abbot Zhiliang had cut his ties to the world and retired to a life that had nothing to do with the worldly affairs and his disciple Yizhou had taken over the abbotship. The new abbot turned down the offer for the expansion， explaining that Buddhist monks should stay away from fame and fortune.

Dr. Sun Yat-sen visited Hangzhou three times after the 1911 Revolution. During his second visit in December 1912， he came to the White Cloud Temple and wrote an inscription to express his appreciation of the Buddhists’ support. The city government had a memorial of the 1911 Revolution established by the temple.