Quanzhen Taoism is one of the two major sects in the later period of Chinese Taoism. Founded in the early Jin Dynasty, it was later merged with other Danding sects
to form. The great sect has been passed down to this day.
Wang Hao (1112~1170), the founder of Quanzhen Taoism. His original name was Zhongfu and his courtesy name was Yunqing.
After entering Taoism, he changed his name to Xi, with the courtesy name Zhiming and the nickname Chongyangzi. A native of Xianyang, Shaanxi. In the fourth year of Jin Zhenglong's reign (1159), he claimed to have met an immortal in Ganhe Town and changed Confucianism to Taoism. He once lived in Zhongnan Mountain to practice Taoism. In the seventh year of Dading (1167), Emperor Shizong of Jin Dynasty went to Shandong to preach, and successively established the Three Religions Qibao Society, the Three Religions Golden Lotus Society, the Three Religions Sanguang Society, and the Three Religions Qibao Society in Wendeng, Ninghai, Fushan, Dengzhou, Laizhou and other places. Three
Teaching the Yuhua Association and the Three Religions Pingding Association, preaching the Dharma. During this period, he successively accepted seven disciples, including Ma Yu, Tan Chuduan, Liu Chuxuan, Qiu Chuji, Wang Chuyi, Hao Datong and Sun Buer, and founded Quanzhen Taoism.
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For a long period of time after the establishment of Quanzhen Taoism, with its own vitality and the support of the ruling class, it maintained its status
With the momentum of upward development. At the same time, it maintains a clear inheritance system and a centralized and unified leadership system. In the Jin
Yuan Dynasty, there were Wang Hao, Ma Yu, Tan Chuduan, Liu Chuxuan, Qiu Chuji, Yin Zhiping, Li Zhichang, Zhang Zhijing, Wang Zhitan, Qi Zhicheng, Zhang Zhixian, The legacy of more than ten generations of masters, including Miao Daoyi, Sun Deyu, Lan Daoyuan, Sun Ludao, and Wanyan Deming.
Its entire development history has roughly gone through four periods.
The period of initial transmission
The period from the initial establishment of Quanzhen Taoism to the end of Jin Dynasty was the period of initial transmission. After years of hard work, Wang Hao established the sect in the seventh year of Dading (1167). He died on his way back to Shaanxi from Shandong in the tenth year of Dading. The seven major disciples of Ma Yu's Sect practiced and preached in Qin, Yi, Lu, Henan and other places respectively, with the Guan-Shaanxi area where Ma Yu was active as the center of dissemination. Yin Zhiping's "Beiyou Quotations" states that during the period when Ma Yu was in charge of teaching, he followed the teaching of "taking inaction as the main priority". The so-called Wuwei refers to the individual of Quanzhen Taoism
The "real skill" of internal cultivation is to devote a lot of energy to personal cultivation without spending too much energy and time to develop followers.
Create a palace view. During this period, most of them lived a life of practicing hard and traveling around begging for food. But it gradually attracted some believers and won the respect and protection of some middle- and lower-level officials. At this time, there was no direct relationship with the upper-level rulers of Jinting, and the organization's scale and strength were relatively small.
Since Liu Chuxuan took charge of teaching in the twenty-sixth year of Dading and Qiu Chuji in the fourth year of Jin Taihe (1204), they began to gradually
pay attention to the establishment of temples and the recruitment of disciples. Activity.
"Beiyou Quotations" said that Liu Chuxuan followed the teachings of "inaction and action are half the same", while Qiu Chuji said that "nine out of ten actions are done.
Although there is inaction, there are First, keep it but don’t use it.” The so-called "youwei" refers to the activities of creating a concept and recruiting disciples. During this period, they
with Shandong Peninsula as the center of their activities, they recruited a considerable number of believers and built a number of temples. This attracted Jin Ting's attention. In the twenty-seventh year of Dading, Wang Chuyi was summoned to the capital, and Shizong asked him how to maintain his health. The following year, Qiu Chuji was summoned to the capital and ordered to be located in the west of Wanning Palace so that the emperor could summon him and order him to preside over the Wan Chun Festival rituals. The next year, Wang Chuyi was called again. When the king arrived in Beijing, Shizong died. Zhangzong ascended the throne and ordered Wang Chuyi to set up a memorial ceremony for Shizong.
The emperor's repeated recruitment and questioning raised the value of Quanzhen Taoist priests and promoted the development of Quanzhen Taoism. Yuan Haowen's "Zi
Microscopic Notes" describes the grand spread of Quanzhen Taoism at that time: "Huaihe River in the south, Shuo Mo in the north, Qin in the west, the sea in the east, mountains and forests
In the city, the houses are facing each other, and they are evenly matched. A and B give and take; they are unbreakable. "In the first year of Mingchang (1190), the Jin Dynasty was "afraid of the uprising of fighting for rice", although it was "confused to confuse the people. "For the reason, he ordered to "ban Quanzhen, Five Elements, and Vairocana", ① but it has been unable to curb its development, so that it "has disappeared and reappeared, slightly but more intensely". ②After 20 to 30 years of development
the Quanzhen Taoist organization has reached a considerable scale. It has quite deep organizations in Shandong, Henan, Qin, Hebei and other places
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Basics.
The heyday
In the decades from the turn of the Jin Dynasty to the Yuan Dynasty until the fall of the Southern Song Dynasty, China was full of metropolitan horses, blood and fire, and the people were devastated
It was a difficult time, but it was also the heyday of Quanzhen Taoism. The active promoter of the heyday was Qiu Chuji, and the opportunity for change was Genghis Khan's summons to him. During the Jin Shizong and Zhangzong dynasties (1161-1208), through the efforts of Liu Chuxuan and Qiu Chuji
Quanzhen Taoism had great power among the people. In the second year of Jin Zhenhao (1214), Qiu Chuji also responded to the request of the Shandong Prince Consort
and went out to recruit Yang An'er's rebel army. As a result, Qiu Chuji and his Quanzhen Taoism became the targets of competition between Mongolia, Jin, and the Southern Song Dynasty. During the Jin Zhenhao and Xingding years (1213-1221), the three parties sent envoys successively. Recruit Qiu Chu
Ji. Qiu Chuji assessed the situation. In view of the fact that the Jin Dynasty was about to perish, the Southern Song Dynasty was very weak, and only the Mongolian power was on the rise.
So he made a decision: Que Jin envoy, thank Song Pin, and go alone to the call of Genghis Khan who was conquering the Western Regions. major decision. Regardless of his age
at the age of seventy-three, he braved the hardships of wind, sand and heavy snow, and led his eighteen disciples on the journey in 1219. After more than two years
of the journey of thousands of miles , finally arrived at Genghis Khan’s military camp in the Snow Mountains of the Western Regions (now the Kush Mountains in Afghanistan) in 1222.
Genghis Khan expressed his condolences to Qiu Chuji's arrival and personally summoned him two or three times to have long talks. Qiu Chuji gave careful answers to his questions about the prescriptions for treatment and the way to maintain longevity. He won the respect of Genghis Khan and called him "Qiu Immortal".
When he invited Zhundong to return in 1223, he ordered him to "take charge of the monks in the world" and exempted the Taoist priests under Quanzhen's sect from service taxes
Qiu Chuji returned to Yanjing in 1224 and was invited to live in Datian Changguan (later renamed Changchun Palace). He was immediately worth a hundred times as much and became a influential figure in northern Taoism. The Changchun Palace where he lived has since become the center of Quanzhen Taoist activities. "As a result, the mysterious wind was vigorously stirred, and the four directions were in full swing. The Taoism and the common people admired it, and apprentices gathered together." ③Qiu Chuji lost no time in starting the great development work of Quanzhen Taoism. In fact, on his way back from the west to the east, that is, on a certain day in May or June of 1223, he stayed overnight in Gailibo (Fengli County of Fuzhou). When he was in the territory), he said to his disciples who were accompanying him: "After the great army, the people are devastated, have no house to live in, and no food to eat. All of them are like this. You must not lose the time to judge people. This practice Everyone should bear this in mind." ④
Therefore, Quanzhen disciples started building temples and recruiting disciples on an unprecedented scale.
Quanzhen Taoism's activities of building temples and recruiting disciples began from Qiu Chuji's stay in Changchun Palace and continued until Yin Zhiping and Li Zhichang were in charge.
In the past thirty years, it is difficult to determine in detail how many palaces and temples were built and how many disciples were recruited.
Only making rough statistics on the palaces and temples recorded in "Jijin Chronicles" and "Yuan Yitong Chronicles" cited in "Shuntian Prefecture Chronicles", Yanjing and its surrounding areas
There are more than a hundred temples, most of which are Quanzhen Taoist temples, and they were all built during the period from Qiu Chuji to Li Zhichang.
Secondly, in the Hebei and Henan areas, Li Zhirou and his disciples, in accordance with Qiu Chuji's intention of "establishing the concept of measuring people", successively "built three large and small nunneries in Daming, Cizhou and other places in Hebei." Hundreds of districts, Huadu Daoliu is called "." ⑥Liu Zhiyuan also "built more than 200 palaces and temples" on Daming Road and "saved more than 3,000 disciples." ⑥Zhao Zhiyuan also "succeeded hundreds of scholars among the great names,
Ci, and Xiang, and established more than ten nunneries" in Hebei. ⑦Li Zhiyuan built nunneries in Xucheng, Weizhou, Henan and other places. ⑧ Secondly, in Shandong and Shanxi areas, Zhang Zhiyuan "administered the Baiyun Temple in Dongpingyun City in Shandong, and saved more than a thousand disciples, and the temple was called this". ⑨Pan Dechong built Chunyang Wanshou Palace, one of the three ancestral palaces of Quanzhen Taoism, in Ruicheng County, Shanxi Province.
Commonly known as Yongle Palace. Defang of the Song Dynasty took advantage of the opportunity of compiling "Tao Zang" in Pingyang, Shanxi, and "still had some spare efforts, that is, he opened Jiuyang Cave and built palaces and temples in the sacred mountain of Laizhou, from the Yan Dynasty to the Qin and Jin Dynasties, in more than 40 areas." ⑩Xue Zhiwei also "saved hundreds of disciples" and "set up to watch and save people between Yun and Ying in the east of the river".
⑾ Thirdly, in Shaanxi and Gansu areas, Yu Shanqing (later renamed Zhidao), according to Qiu Chuji's arrangements, has been active in Longxian and Fengxiang, Shaanxi for a long time. Hundreds of people are standing in the courtyard. The courtyard is between Fengxiang, Qian and Long." ⑿Qi Zhiyuan made some suggestions on religious affairs in Shaanxi during the period when Li Zhichang was in charge of teaching. He once "succored hundreds of disciples
and established more than 20 palaces and temples." ⒀Feng Zhiheng followed Yin Zhiping in the Gengzi Year (1240) after Yin Zhiping succeeded him.
On the way to Shaanxi to rebury Wang Hao, "from Yan to Qin for more than three thousand miles, every Taoist temple that passed by was abandoned. Those who are prospering will be completed, and those who are lacking will be completed.
To more than a hundred places." ⒁
Under Qiu Chuji’s call to “determine people through observation”, after more than thirty years of operation, Quanzhen Taoist temples and disciples
are all over the country. Hebei, Henan, Shandong, Shanxi, Shaanxi, Gansu and other vast areas. "The Inscription of the Qingxu Palace Chongxianzi Returns to True Nature"
said:
"The sea is to the east, the Hanhuai River is thin to the south, and the vast desert is to the northwest. Even if there are ten huts gathered together, there must be a place for incense. "Xiu Wu Qing
Zhen Guan Ji" said: "Since Qiu went to Longting's call,...
From then on, Huang Guan's people were second to none in the world. . The sound and flames were strong and inspired Haiyue."
The burial of Qiu Chuji in 1228 and the burial of Wang Lao in 1241 can be said to be a grand review of the power of Quanzhen Taoism. According to records, when Qiu Chuji was buried, "more than 10,000 Taoists and laymen came from all directions, and even some guards came with armored soldiers." ⒂When Wang Hao was buried, "Although Shaanxi Province had just been established, it was still an important place on the frontier. Managers and funeral rites gathered from all directions, numbering tens of thousands of people." ⒃Not only that,
According to the "Inscription of Master Yin", when Yin Zhiping went to Shaanxi to build his ancestral court in 1236, "Shaanxi was just settled, and there were still some survivors
Those who have not yet lowered the guardrail, upon hearing the arrival of the master, will first come to their aid, and the master will comfort them, and they will all remain as before." Soon, on the way back to Huadu in Yunzhong
the Taoist priests said, "The Tao passed through the Taihang Mountains, and a group of thieves Luo Bai received the teachings, and they all became good people. After leaving Jingxing, I visited Qilu, Zhao Wei, and asked me
Everyone who ordered me to send you was grateful. Fragrant flowers were planted on the roads in the wilderness, and tens of thousands of people came to greet them." These descriptions are inevitably exaggerated, but Quanzhen Taoism and its leaders are here. It is a fact that it has a great influence among the masses.
Although Yin Zhiping used the appeal of religion to serve the Yuan rulers, his excessive influence aroused the suspicion of the Yuan rulers
. Therefore, in the dispute between Buddhism and Taoism during the Xianzong period of the Yuan Dynasty, the rulers of the Yuan Dynasty took an obvious stand in favor of Buddhism. He was defeated twice in the great debates between Buddhism and Taoism in 2006, which dealt a heavy blow to Quanzhen Taoism.
The heyday of the development of Quanzhen Taoism also came to an end.
The period of the return of the North and the South
Since the eighth year of Yuan Xianzong (1258), Quanzhen Taoism has been in a very difficult situation after its failure in the struggle for the "Hua Hu Jing", and the teaching
The development of disciples was restricted, and fasting ceremonies were prohibited. Four people, Zhang Zhijing, Wang Zhitan, Qi Zhicheng, and Zhang Zhixian, took charge of the school one after another, and it has been at a low point in development. It was not until the first year of Yuanzhen (1295) after Chengzong ascended the throne that the ban was announced: "Those who obstruct his way (referring to the powerful ministers) will be removed and their businesses (palaces occupied by monks) will be taken away." Observe) return it”. ⒄The Quanzhen Tao can be freed from difficult situations.
Although the development of Quanzhen Taoism has had troughs, it has not stagnated. It is particularly worth pointing out that the Yuan Dynasty realized the unification of the north and the south, which provided conditions for the Quanzhen Taoism originally in the north to spread to the south, and of course also provided conditions for the Southern Taoism originally in the south to spread north
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opportunities. As far as is known, the first Quanzhen Taoist priest to preach south of the Yellow River was Ji Zhitong, who was from Heyang, Shaanxi.
"Masters Qiao Qiandao and Pan Qingrong. They were erudite and knowledgeable. Later they lived in Wudang Mountain and did not eat fire for ten years." He died in Jiazi (1264) of Zhongtong.
⒅Qiao Qiandao was a disciple of Ma Yu, and Ji Zhitong was Ma Yu's successor. The time when he lived in Wudang Mountain was during the reign of Yuan Xianzong
. A little later than Ji Zhitong, Lu Dayou and Wang Zhenchang became Quanzhen Taoist priests in Wudang Mountain. After that, Quanzhen disciples became more and more numerous, and Wudang Mountain became an important stronghold of Quanzhen Taoism.
After Wudang Mountain, Quanzhen Taoism continued to spread southward to Jiangsu, Zhejiang, Fujian, Jiangxi and other regions
For example, Li Daochun (or Xuyi, Fengyang) who lived in Yizheng, Jiangsu Province, Xu Hongdao, who lived in Hangzhou, Zhejiang Province, Ding Yehe, Huang Gongwang, Zhao Yuqing who lived in Weiyu Mountain in Huangyan, Zhejiang, Jin Zhiyang and Gui Xinyuan who were active in Jiangxi and Fujian, and Jin Zhiyang and Gui Xinyuan who were active in Jiangxi and Zhejiang , the line from Li Jue to Chen Zhixu in Fujian, etc. Most of them are Southern Taoist priests who joined Quanzhen Taoism
.
The spread of Quanzhen Taoism to the south has brought more contact between the Southern and Northern sects (Southern Sect and Quanzhen Taoism) that were originally isolated from each other but originated from the Zhonglu Jindan sect. opportunity. From this, through contact and mutual recognition, the request to merge into one sect gradually emerged. In particular, the Southern Sect, which was loosely organized and weak in power, had the desire to return to the true way. In order to merge the two sects into one sect, necessary adjustments must be made to the ancestral lineage of the original ancestors worshiped by each of the two sects, so that they can be combined into a patriarchal system acceptable to both parties.
So that the descendants of the unified clan can worship together. This is an indispensable task for the merger of the two parties. In this process, Chen Zhixu was an active promoter. Based on the existing theories of the two sects, Chen Zhixu wrote in "Jin Dan Da Yao" and "Jin Dan Da Yao List of Immortals" , proposed the following ancestral system
:
This arrangement obviously elevated the Northern Sect and lowered the Southern Sect. However, at that time, the Yuan Dynasty had already granted the titles of Wang Xuanfu and Zhongli Quan. ,
Under the condition that Lu Yan, Liu Haichan, Wang Hao and others are "true monarchs" and "emperors", this is the best arrangement, so it was finally accepted by both parties
, the merger of the two sects was completed. The time is around the middle and late Yuan Dynasty.
In addition to merging Nanzong, Quanzhen Taoism also merged with Zhendao, Louguan Taoism and part of Jingming Taoism in the middle and late Yuan Dynasty, becoming
the only major Danding sect. It is developing in parallel with the great talisman sect.
Since Yuan Chengzong ascended the throne and lifted the ban on Quanzhen Taoism, Miao Daoyi, Sun Deyu, Lan Daoyuan, Sun Ludao, Wanyan Deming and others have successively taken charge of teaching. Since the beginning of Miao Taoism, every headmaster has been granted the title of Zhenren, the Grand Master of Yanjiao, and the teaching affairs of Jixianyuan Tao
. This is a commendation that no other Taoist sect leader has received except Xuanjiao. Under this kind of praise and favor, they all changed from quiet and indifferent people to Taoist priests and bureaucrats. The place where they live is no longer the thatched hut designed by Wang Hao to be far away from the hustle and bustle of the world, but a luxurious palace with carved beams and painted buildings in the capital. In addition to building a house for the royal family and praying for blessings, what he usually does is busy with the Tongxian wealthy family. Mr. Chen Yuan called this change in the upper echelons of Quanzhen Taoism "the prosperity of the late stream". The upper class has become more prosperous, but the academic affairs have also declined. The scene of abundant talents in the early period no longer exists, and gradually shows the scene of withering talents. The vitality of the early period has disappeared, and the twilight of aging is gradually showing.
Period of Decline
After the Ming Dynasty, Quanzhen Taoism entered a period of decline. This is due to the loss of most of its own vitality, and also to the policies implemented by the Ming Dynasty. The imperial preface written by Taizu of the Ming Dynasty for "The Zhai Jiao Ritual of the Ming Dynasty Xuanjiao" said: "Zen and Quan Zhen Wu
To cultivate one's self and nature, just for oneself; to teach and Zhengyi is to detach. Especially for The idea of ??a filial son and a loving family is beneficial to human relations and promotes customs.
It has done a great job!" It shows that he only supports Zhengyi and does not support Quanzhen. This was indeed the actual practice later. Zhu
Most of the people summoned by Zhu Yuanzhang and his successors were Zhengtianshi and his disciples, and most of the Taoist officials at all levels in the Daolu Division were appointed by them.
Quanzhen Taoist priests were summoned and Very few are appointed. The leader of Quanzhen Taoism does not live in Baiyun Temple, and there is a leaderless situation.
Under the above circumstances, Quanzhen Taoism split into many small sects carrying out independent activities, the authentic one being the "Seven True Sects". Namely
Zong Qiu Chuji’s Longmen Sect, Zong Liu Chuxuan’s Suishan Sect, Zong Tan Chuduan’s Nanwu Sect, Zong Ma Yu’s Yuxian Sect, Zong Wangchu
Yi The Yushan sect of Zong Hao Datong, the Huashan sect of Zong Hao Datong, and the Qingjing sect of Zong Sun Buer. Among them, the Longmen sect is the most powerful and has many records, while the other six sects are poorly known. By the early Qing Dynasty, the Longmen Sect was revived by King Changyue, and the Longmen Sect became more prosperous than other sects.
In addition to the seven direct sects of Quanzhen, there are also the sects passed down by Zhang Sanfeng in the early Ming Dynasty, the Neidandong sect passed down by Lu Xixing in Wanli period, and the Neidong sect passed down by Li Xiyue in Qingjia and Daojian
The Danxi sect is a branch of Quanzhen Taoism. The above factions multiplied again, and during the Ming and Qing dynasties, more sub-sects were differentiated. According to the "General Book of Zhuzhen Sects", there are eighty-six sects (including Quanzhen and Zhengyi and Zhengyi).
Each sect has its own name and seniority. The more factions spawn, it does not indicate the strength of Taoism, but rather reflects its decline.
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Quanzhen Taoism is one of the three new Taoist sects that emerged in northern China in the early Jin Dynasty.
It is significantly different from the original old school of Taoism.
The idea of ??the unity of the three religions
After the Six Dynasties, the theory of the unity of the three religions gradually became the main trend in the ideological world, and Confucianism, Buddhism and Taoism were at the forefront from time to time
Characters come out to carry this banner to promote their doctrines.
When Wang Hao founded Quanzhen Sect, he also promoted the idea of ??the unity of the three religions as the purpose of founding the religion. The five associations he established in Wendeng, Shandong and other places were all named "Three Religions". When preaching, he also advised people to recite the Buddhist "Prajna Heart Sutra", the Taoist "Tao Te Ching", the "Qing Jing Jing" and the Confucian "Filial Piety Sutra". In his remarks and writings, the theory of the unity of the three religions can be found everywhere.
This is true. For example, it is said in "Jin Guan Jade Suo Jue": "The three teachings are like the three legs of a tripod,... they are not deviated from the true way. The metaphor is: like a tree with three branches." In "Instructing Taoists" "The poem says: "With an upright heart, no evil will arise, and the three religions will make a family. When the principles are clear, how can there be boundaries? After the Miaoxuantong, there will be no more." Another poem says: "Confucianism Buddhism and Taoism are interlinked, and the three religions have always had the same ancestral style." In "Answers to Zhan Gong's Questions about Buddhism and Taoism, it is said that Buddhism and Taoism have always been of the same family, and there is no difference in their appearance or principles." This idea of ??his was also accepted by his disciples and widely publicized. For example, Ma Yu wrote a poem to advise monks and Taoists to make a contract and not to slander each other. His poem "Gift to Li Mahayana
Also Presented to Elder Jing Gong" said: "Although there are Confucian scholars who are helpful friends, there will be no reunion without the three religions." "Danyang Zhenren Quotations" said that he "Walking on the Dongmou Road, monks and Taoists, whether they know it or not, must first pay homage." The same is true for other disciples. There is a poem in the first volume of Qiu Chuji's "Xi
Xi Ji": "The ancestors of the three religions, Confucianism, Buddhism, and Taoism, have the same origin through thousands of saints, ancient and modern."
Liu Chuxuan's "Xianle Ji" Volume 1 The third is also called "the three religions are unified, and there is no discussion of Taoism and interpretation."
The founder of Quanzhen Taoism implemented the idea of ??the unity of the three religions in terms of doctrine, system, rules and inner alchemy practice.
The teachings of Quanzhen Tao are concentrated in the word "Quan Zhen". There have been many interpretations of these two words. It may be said to preserve the "true nature", or it may be said to make the "spirit, energy and spirit" complete, or it may be said to be the "real power" of personal inner cultivation and the benefit of the world and others. "True practice" has the best of both worlds.
The latter is what the founders of Quanzhen Tao emphasized.
They regard "bearing humiliation and humiliation" as an important part of "real power", but why do they have to endure humiliation and humiliation? Then the Buddhist thought of karma and retribution was introduced. Yin Zhiping's "Beijing Quotations" said: "Mortals are bullied, embarrassed, humiliated, or even killed for no reason.
Is it to pay old debts." Wang Zhijin, a disciple of Hao Datong, said: "Even big or small joy, anger, slander, etc." Fighting, scolding, disputes, and mutual disapproval are all old grievances caused by the past, and they must be repaid in this life without daring to be patient.
But if there is competition, it will be the same as paying debts without repaying them, and the accumulation will be deeper, and the grievances will be repeated and there will be no end." ⒆ They regard "taking advantage of oneself and benefiting others" as the "true practice", so-called. To endure hardship is to practice absolute asceticism, reduce life desires to a minimum, and practice a life of asceticism. They also regard the fulfillment of Confucian ethical principles as the prerequisite for practicing "true skills" and "true conduct". This is the inheritance and development of Taoism's traditional practice principle of accumulating merit and practice. Wang Hao taught those who practice Taoism at home to follow the moral principles of "harmony with the six relatives
, making friends with friends, frequent sacrifices and meals at the ancestral temple, and practicing filial piety in order to think about it." ⒇It is also said that when cultivating inner elixirs, "loyalty to the king,
filial piety to parents and teachers" must be the top priority. Ma Yu's "Oath of Pledge" also states that "obeying the national law is the first priority." In short, in terms of teaching system, canon rules, and inner elixir cultivation, Confucianism and Buddhism are all drawn from.
It can be said that the unity of the three religions is the main purpose of Quanzhen Taoism, and it is a more distinctive feature than other old Taoisms.
The belief in immortality and truth
The belief in immortality is the basic belief of Taoism, and it is the fundamental symbol that distinguishes it from other religions. The same is true for the basic beliefs of Quanzhen Tao
. However, it is very different from the old Taoist sects. Most of the old Taoist sects believe that through cultivation, both body and spirit can survive
death. Therefore, their belief is that the body and spirit will last forever, which is the so-called "ascension in the daytime". ". This is not the case with Quanzhen Tao. In terms of belief in becoming an immortal, it no longer pursues "physical immortality" but only pursues the liberation of "true nature" and the ascension of "Yang Shen" to heaven. They believe that the human body is subject to death, but the true nature or Yang spirit of the human being can survive forever. Wang Hao said: "Practice must rely on the physical body to cultivate, and don't stay in the ordinary
body as the original pursuit. The false combination of the four elements will eventually be destroyed, and the true spirit must be developed." ME also said that "the only spirit" It is true, but the four elements of the physical body are false.”
MF Therefore, he criticized the pursuers of physical immortality, saying: "Those who leave the mortal world are not separated from the body, but also from the heart. ... People today
want to never die. Those who leave the mortal world are foolish and do not understand the truth. "MG Liu Chuxuan's "Zhizhen Quotations" also says: "The body will die after a hundred years, but the nature will not die." The true self is human nature...the invisible way. "The invisible way is true." "False self is the way to nourish the body, and it is false." Quanzhen Taoism abandons the belief in the immortality of the body and only pursues the liberation of "true nature" and the ascension of "Yang Shen" to heaven, although it is different from the old Taoism , but it is similar to the "nirvana" pursued by Buddhism.
In fact, what they call true nature, or concepts such as the original spirit, the original spirit, the original nature, and the true heart, originated from Buddhism.
Since the human body is mortal, only the "true nature" and "Yang Shen" can survive forever and ascend to heaven after being liberated. Therefore, they
see the human body as a shackles and want to Its destruction is to facilitate the early liberation of true nature and Yang Shen. Therefore, people can see many remarks that undermine the body and deny life in the poetry collections of Wang Hao and his disciples. Qiu Chuji denounced the human body as "stinky skin
rotten flesh". "A bit of it is like the ultimate nature, thrown into the smelly skin bag, wandering and wandering, drifting with the waves, and it will never last for thousands of years." Return
Hometown." "A ball of stinky meat, eternally charming, full of madness, floating in six directions." "A ball of pus, three inches
of air. The work is just like a puppet." MH Tan Chu recognized that the human body is "originally a ball of fishy filth, but it turns into a demon by applying it on it." MI Wang Hao
and others also denounced the human body as "walking corpses" and "skeletons". He once painted the skeleton policeman Ma Yu and wrote the poem "Sighing the Skeleton". Tan Chuduuan said:
"Skeletons and skeletons are ugly, they only love flowers and wine during their lifetime." MJ Qiu Chuji also said, "Ziyu Panan, the skeletons under the spring are always the same."
MK also denounced life as a "sea of ??suffering" and a "house of fire", and regarded the relationship between father and son, husband and wife as "unjust karma". And so on.
Quanzhen Taoism also quoted the Zen theory of seeing one's nature and becoming a Buddha, claiming that as long as one does a good job of introspection, one can suddenly see one's true nature, transcend birth and death
and gain liberation from the Yangshen. Tan Chuduan said, "If you don't have a single thought, you will be free from birth and death." ML
Qiu Chuji said, "One thought without birth means freedom." NC Wang Hao further declared: "The mind that forgets thoughts and concerns is beyond the realm of desire, the mind that forgets all things is beyond the realm of form, and the absence of emptiness is beyond the formless realm." He believes that this kind of spiritual transcendence " "Three Realms" people are like lotus roots
in the mud and flowers in the void, "the body is in the world but the mind is in the holy realm". Although they live in the same room, their "nature is full of the universe", which is called
The "Dharmakaya". "The Dharmakaya has an invisible form. It is neither empty nor existing, has neither back nor front, neither lower nor higher. It is neither short nor long. If you use it, you can know everything. If you hide it, you will be silent and helpless." NDThe so-called "Dharmakaya" here is probably the image of the immortal "true nature" and "Yangshen" pursued by Quanzhen Taoism, but it is different from the so-called "separation of words and absolute appearance" in Buddhism. Dharmakaya" are very similar.
The Quanzhen Taoist theory of inner alchemy, which states that nature comes first and life comes later, regards the practice of inner alchemy as the basic way to become an immortal and attain truth, and believes that other Taoist practices are just "merely prolonging life." "Small skills", only the inner alchemy advocated by this sect is the "Great Way of Heaven".
NE's inner alchemy origins
originate from Zhong and Lu, and take the dual cultivation of life and life as the basic content. However, it is contrary to the line of practice of the Southern Taoism. >Cultivation of one's life is the main thing, but one should first cultivate one's nature and then one's life, and focus on cultivating one's nature. Wang Hao said: "The guest is fate, the host is nature." NF Qiu Chuji
said: "My sect only values ????seeing nature, and the combination of water and fire (referring to refining qi and cultivating life - the quoter's note) Secondly Ye." It is also said that the inner alchemy of this sect is "three points of fortune-telling and seven points of sex." NG's "Da Dan Zhi Zhi" describes nine sections of alchemy, the first three sections are life skills, and the last six sections
are sex studies. The so-called "nature first, then destiny" basically means to teach people to calm down their mind first, practice the art of clearing the mind and seeing nature uncontaminated by the environment, so that the mind is calm
and the mind is still, and then sit quietly to adjust the breath, and follow the Zhonglu School The procedure of traditional inner elixir method is to refine Qi in sequence, refine Qi to transform into spirit, and refine spirit to return to void.
The leaders of Quanzhen Taoism proceed from this basic line of putting sex first and then life, and sometimes they promote an elixir that uses both sex and life.
It is said that as long as Cultivation of one's nature, or directly refining one's spirit to restore one's emptiness, can lead to a natural end of one's life. "Quotations of the Master of Danyang" states that by doing the work of purifying the mind, one can "shield away all the connections, be pure inside and outside, concentrate one's energy for a long time, and not miss the Dan knot in three years, and not miss the middle in six years." Danjie,
Nine years without missing Danjie, this is called the three pills that are fully prepared, and the nine turns are successful. "Li Daochun's "Zhongheji" Volume 2 "Touchstone" Branch
There are three methods of alchemy and nine levels, and the method of directly cultivating one's nature and naturally ending one's destiny is called the "highest one" method. Volume 2 of Mu Changchao's "Xuanzong
Directly Pointing to the Same Dharma of All Dharmas" also divides the alchemy method into two types: sudden and gradual. Those who directly cultivate nature are called the sudden method. Obviously, Quanzhen Tao's elixir method of putting sex first and then life, focusing on sex, or using both sex and life, is the result of being deeply influenced by Zen Buddhism, so Mu Changchao called it " /p>
"The Way of Shi's Golden Immortal" can be said to be clear in one sentence.
Strict religious system and rules
Quanzhen Taoism advocates that Taoist priests must become monks and live in temples. In order to implement their belief in immortality and truth, they once vigorously denounced the physical body and human life; similarly, in order to achieve monasticism and establish a temple system, they also claimed that family and family relationships were false. They call the family "prison" and "fire house", call the relationship between father and son and husband and wife "golden shackles and jade locks", and teach people to donate their wives and children and "jump out of the cage" ", became a monk and practiced Taoism. Wang Hao said: "A son is not a son, and a daughter is not a daughter. The kindness of a wife and family is safe! Enemies and enemies always face hatred and fight
If you don't end up with trouble in the future." "Don't go after your children, don't praise your daughters." Team, and the father-in-law are harming one's own body, scraping off fat and hurting others, only repaying the debts of the children
". NH Tan Chuduuan said: "In the boundless sea of ??suffering, follow the waves, and you will find the easy way out. Love your wife and children, they are all enemies of the world." NI will "cut these enemies in two with a leg rope." NJ So Ma Yu declared that "family" and "Tao" cannot have both,
We should wake up as soon as possible, "Don't wait for Fengdu to follow the post, and return home early to live in Yun'an." NK
When Wang Hao established the religion, he ordered monks to live in nunneries for practice, and the living conditions should be as simple as possible. "Fifteen Treatises on the establishment of the Chongyang Festival" states:
"Thatched huts need to be concealed... carved beams and majestic buildings are not the work of a nobleman, and grand halls and high halls are not the work of Taoists."
p>During this period, Quanzhen Taoist priests also seemed to teach and advocate asceticism. Wang Hao's seven disciples were all famous for their Toutuo-style asceticism. For example, when Ma Yu was cultivating the Tao, he only begged for one bowl of noodles every day, vowed to die barefoot, never drank water again, and never turned to fire in winter. Wang Chuyi "once knelt in the sand and stones
and could not get up. His knees were worn to the bone. There were many sharp stones and thorns on the mountain, and he walked barefoot among them. His old name was "Iron Foot Cloud". NL Qiu Chuji
"I went to live in a cave in Fanxi River, begging for food every day and walking on a coop. Although I didn't put the basket and ladle away,... I stayed awake day and night for six years. Then I hid in Long
< p> Seven years in Longmen Mountain, just like when I was in Fengxi." OC Hao Datong sat under the Zhaozhou Bridge for six years, observing the precept of silence, even when children played and touched himNot moving. "The cold, heat, wind and rain are not easy to live in." OD
In the early days of Quanzhen Taoism, he still believed in the absolute ascetic creed. Wang Hao regarded human emotions and desires as obstacles to becoming an immortal and attaining truth
The reincarnation of life and death The root reason is that people are required to "dissipate all the seven emotions and five desires", "get out of the human shell" and "become disciples of heaven". OE
Qiu Chuji said in reply to Genghis Khan: "Those who learn the Tao...don't care about where the world is, and the world has no place to live. Go away from the sensuality and pleasure.
Take peace and quiet as entertainment; Screen the taste and regard tranquility as beauty.
...The eyes see colors, the ears hear sounds, the mouth tastes tastes, and the nature is driven by emotions.
The Qi is dispersed. "And if the Qi dissipates, the body will weaken and die prematurely, and after death, it will "sink to the ground and become a ghost." OF Wang Chongyang stipulated: "Mortals must first practice the Tao according to these twelve words: cut off wine, sex and wealth. , Clinging to love thoughts, worrying and thinking. ” OG
Yin Zhiping further stipulated that Taoist disciples should try to reduce food, save sleep, and eliminate sexual desires. He declared that “the harm of spiritual practice is that the three desires of food, sleep, and sex are the most important. The more you eat, the more you sleep, and the more you sleep, the more lustful things arise." OH
With the expansion of the organization, especially after it reached its peak in the early Yuan Dynasty, the original simple thatched hut turned into a large hut with carved beams and painted edifices
The palace is high and has a lot of land. At this time, it may be difficult to live a life of begging and asceticism. However, the management system of the palace and the rules and regulations are gradually improved. The rules and regulations are mostly imitated by Buddhism. The completeness of the system and the strictness of implementation are second to none among the Taoist sects.
After Wang Hao and his disciples reviewed the whole system. After the comprehensive explanation of Zhen Tao's teachings, canons and theoretical techniques, Quanzhen Tao
has a relatively new look and stands firm among the Tao sects, laying the foundation for its later development into one of the two major sects of Taoism.