Biography of the characters
In the 24th year of Hongwu (1391), it was decreed that the private use of talismans and seals was prohibited, and the Longhu Mountain Tianshi Zhengyi Xuantan seal was given to the customs to guard against talismans and suppress the Protect the famous mountain (see "Huang Ming En Ming Shi Lu"). During the reign of Emperor Jianwen, he was demoted for a time, so he built the Xianquan Jingshe in his hometown at the foot of Huangruo Peak (ten miles southeast of today's Longhu Mountain).
When Zhu Di, the founder of the Ming Dynasty, came to the throne, he came to He Zhique and gave Min money to repair the Great Shangqing Palace. In the fourth year of Yongle's reign (1406), he ordered the compilation of Taoist books, and ordered him to come in early and publish them in general categories. In the past five years, he built Zhai Seal script three times in the court. The emperor generously gifted him with utensils and gave him post coupons to return to the mountain. In the sixth and seventh years, he was ordered to go to Wudang Mountain (today's Jun County, Hubei Province) twice to look for Zhang Sanfeng. It emerged in the eighth year of Yongle. Hidden in Xianquan.
Qishan Gongzhi wrote for more than 20 years, and he was well versed in the studies of other scholars. It is believed that the righteousness of literature is the spirit of the Three Lights and Five Mountains. "It is the origin of literature, the reason why literature carries the Tao, and the Tao becomes clear after writing." Among the works left behind are the twelve volumes of "Xianquan Ji" (see "Tao Zang", recorded as four volumes in "Sikuquanshu"), "Ten Rules of the Taoist Sect", and four volumes of "The Comprehensive Meaning of the Yuanshi Imeasurable Man's Top Grade Miaojing", As well as prefaces to poems and other articles, they are respected by people both inside and outside the country. He is also good at painting ink and bamboo, specializes in orchids, and is also good at landscapes. He once painted "Autumn Forest Pingyuan Picture", and the "Xia Lin Qingyuan Picture" painted in the 31st year of Hongwu (1398) has been handed down to the world and is now in Japan.
It emerged in the eighth year of Yongle. Historical records
Zhang Yuchu loved reading since he was a child. In addition to being familiar with the Fu Zhai Jiao technique passed down from generation to generation, he also absorbed the strengths of many families. He was especially good at poetry and calligraphy, and was highly regarded by celebrities and scholars at that time. Su Boheng said that it has "a majestic shape and a wide range of learning, and the transformation of spiritual beings." The Buddhist blessings and prayers are miraculous. "The Confucian classics and canons... hundreds of schools of thought, all involved in many..." Song Lian also praised: "Ying Wu has literature, and people are called the Confucian among the Immortals." "...There were many famous monks in the early days of the Kingdom, but Yuchu was the only Taoist scholar...".
Zhang Yuchu inherited the religion in the 10th year of Hongwu in the Ming Dynasty (AD 1377) and was the forty-third generation of Celestial Master. He entered the dynasty in the eleventh year, and in the thirteenth year he was ordered to lead the Taoist teachings of "Zhengyi Si Teach Taoism and Wuwei Chanzu Guangfan Da Zhenren". In the 16th year, he was ordered to build a large jade altar in Zijin Mountain. For eighteen years, he was ordered to pray for rain and be optimistic about God, which came true immediately. In the 22nd year, an edict was issued to rebuild the Great Shangqing Palace in Longhu Mountain. In the 24th year, he was awarded the "Seal of Zhengyi Xuantan". In Jianwen (AD 1399-1402), he acted illegally in his hometown and was revoked. Chengzu ascended the throne and ordered his reinstatement. In the first year of Yongle (AD 1403), he was ordered to accompany him to worship at the Temple of Heaven. In the fourth year, he was ordered to compile "Tao Zang", and in the fifth year, he was ordered to build the Yu Dazhai in Chaotian Palace. In the sixth year (1409) and the seventh year (1410), he was ordered to search for Zhang Sanfeng twice, but with no results. After his emergence, the next Heavenly Master continued to compile "Tao Zang". Academic theory
Focus on Guixu as the main theory
After the development of the Song and Yuan Dynasties, the Tao of Celestial Masters was extremely prosperous in the Ming Dynasty. From the fiftieth generation of the true king Zhang Guoxiang to the fall of the Ming Dynasty, all the heavenly masters of the past dynasties rescued and appointed Da Zhenren, the leader of Zhengyi Cult, to lead Taoism and teachings. It was regarded as the second rank of rank, and officials such as Zanjiao and Shuzhang were appointed. The family lineage was the same as that of Confucius, and he received special courtesy from the Ming Dynasty. But this kind of formal prosperity requires more ideological and theoretical foundations to inherit and carry forward Taoist principles. This inner spirit is even more important. Zhang Yuchu, the forty-third generation true king, was the molder of this inner spirit. While compiling the Dao Zang, he compiled the "Ten Rules of the Tao Sect" to discipline the Taoist stream. He advocated the use of literature to express the Tao, and wrote many essays in his life. He pointed out that "writing can convey the Tao, and the writing will make it clear." There are twelve volumes of "Xianquanji" handed down to the world, which puts forward the philosophical thought of "empty" as the main body and the integration of principles. In the "Preface", Wang Shen said that the chapters of "Chongdao" and "Shenben" written by Wang Shen "not only contributed to Xuanjiao, but also contributed to world religion."
Qi Shanggong developed the philosophical thought of "Laozi" that "the Tao rushes, but it may not be full when used, and the abyss is like the origin of all things" (Chapter 4), and wrote the chapter "Chong Dao", drawing on the following, Zhuang Weidao gathered the thoughts of emptiness, and through the understanding of "empty" and "real", he came to the theory of emptiness and emptiness that "without virtuality, things cannot change and flow around". Yang movement and stillness are used. He proposed the philosophy of Taixu as the body and Yin philosophy. ·.
((Quan Ji Chong Dao) chapter (only the title of the chapter is cited below) says: "The vastness of heaven and earth is based on Taixu. However, all things are born and transformed in the two without rest. One yin and one yang are just moving and stilling. . ”
Because the body of heaven and earth is empty and endless, through the action of yin and yang movement and stillness, there is the transformation of all things in the universe. And it is contained in Taixu, which makes all things and things endless. . ”
The master of it is "Tao", that is, "Principle". Yushan Gong said: "It is not the greatness of Tao but the essence of principle that can control the most wonderful things." ("Chong Dao") believes that " All the changes of cold and heat, the difference between day and night. If the destiny of the sky does not stop, the sun and stars will shine, and the thunder will shine, and the wind, rain, frost, and dew will moisten. Plants, trees, birds and beasts are all trapped in the void, and their subtle and wonderful things are unfathomable. The so-called Tao is the principle. "However, although the biochemical information of all things is due to the action of Yin and Yang, it all comes from "Qi". As for life, "qi" is the essence of the change of yin and yang. He said in "The Preface to the Shen Shen Chapter": "All things are born from one qi, and the qi is divided into Tai Chi. The two rituals, the four phenomena, and the five elements are all related to the qi." "In the middle, the energy of the five elements spreads and gathers together, and the life is endless." This returns to the saying of "Zhuangzi", "Guanzi", and "Han Feizi" to explain Tao. From this, it is formed that Tao is the main one, Taixu. The philosophical thought system of body, qi, and yin-yang and five elements represents the Taoist philosophy at that time.
This philosophical thought of Qi Shanggong is itself based on the Taoist teachings. . Naturally, it should be applied to Taoist cultivation and health. He proposed that "the nature of the human heart is the same", and he believed that the world has a Taiji, and everything has its own nature, thus transitioning from Taoism to human nature. "Tai Chi Interpretation" says: "Xing is based on fate, reason is based on nature, and what is unified by the heart is called Tao. The body of Tao is called Ji." Since the heart is also a Tai Chi, and the principle is also possessed, then Tao takes emptiness as its body. It can be transformed and nourished by all things, and if a Taoist can understand the Tao and not be sluggish by things, then "everything will be ready for it." This further elaborates on Mr. Xu Jing's theory of "Zhi Xing". The teachings of "Weizong". It is believed that only "knowledge leads to emptiness, clarity leads to purity, purity leads to clarity, and clarity leads to spirituality. Spirituality is achieved without any speed, and everything can be achieved without failure." ("Chongdao") )Zhixu is the secret of enlightenment and enlightenment.
For Taoists, the first thing to do is to cultivate the mind so that "L" will not be confused by things, feel things without moving, and have no thoughts and desires. , if the emptiness is clear and pure, then the way of life is ready. The method of cultivating the way of life must not only focus on the cultivation of mind, but also the cultivation of life skills. The two of them are complementary to each other.
Xiangshan Gongchang said in the chapter "Asking Xuan": "The immortal who is good at speaking can stop saying that he ignores and listens, and embraces the spirit to be still. This is to forget the form to nourish the energy, forget the energy to nourish the spirit, and forget the spirit to nourish the weak." It is advocated. Practitioners should not "indulge in the techniques of gold, stone, grass and trees, and the clouds and clouds to replenish the guidance." They should "understand the principles of nature, the mind and body." ("Preface to the Collection of Huanzhen Collection") The cultivation of inner alchemy should be based on " The divine chamber is the pivot point of the elixir, and the sun, soul, and soul are the true lead and true mercury. The rising of the yang and the falling of the yin are inseparable from the meridian. If you can "condensate the essence of the 25th and the 91st." The internal nourishment is called Dan, and the external nourishment is called Dharma. "("Wen Xuan") Both internal elixirs and external methods must be understood and their principles must be understood, and they must be cultivated internally to form golden elixirs and achieve immortal longevity. By adhering to the power of internal cultivation and applying it externally, all methods can have wonderful effects.
In this aspect, he showed a basically similar attitude to Mr. Xu Jing and realized the characteristics of returning to Huang Lao Liezhuang.
His Taoist teachings
1. , clarifying the origin of Taoism, and climbing up to the Taoism of the pre-Qin Dynasty. His "Ten Rules of Taoism" begins with: "Although there are three treasures in the Taoism, it was the Supreme Master who taught Guan Yin the Five Thousand Words of Taoism. " means that he firmly regards Lao Tzu as the origin of Taoism. Moreover, he also listed two Taoist development processes that he criticized in the "Ten Rules of Taoism", namely: "If the text is made into five benefits, it uses gold, stone, grass and trees to kill people and bring disaster. , then the world called it alchemy"; and "if it is applied externally, there will be prayers and blessings in temples. Since the disciples of Koudu Gelu, it has become more and more popular." He pointed out: "However, the two were not seen at the beginning of Taishang. manifest”.
Therefore, he believes that those who use "gold, stone, grass and trees to kill themselves to bring disaster and become famous in the world for alchemy" and the "prayer and temple blessings" popular among "Kodu Gelu's disciples" are not the right way, and they all "go to the Supreme Being" The foundation of teaching is emptiness, tranquility, inaction and unspeakable beauty. The sun is far away."
2. Internal refining is the foundation, and both life and life are cultivated. In "Ten Rules of Taoism", he instructs Taoist priests of all sects to take "real skills" as the basis and focus on internal refining and elixir cultivation. In his other poems and works, he also touches on the content of internal elixirs. He clearly pointed out that "sitting in a circle and observing silence is the foundation for entering the Tao." He also denounced the then-popular art of conquering women, saying, "You will have to die before doing so." It emphasizes the need to cultivate both nature and life, and opposes the single cultivation of nature and the sinking of emptiness and stagnation.
3. Zhaijiao Taoism based on internal refining. Zhang Yuchu emphasized that internal refining is the foundation of external methods. All fasting, rituals, rituals, and thunder methods of various schools must "understand the root of nature and life, and accumulate real skills and practice them." If you want to save the soul, you must first refine the elixir yourself, and then use your true yang to enlighten the soul of the ghost (see "Ten Rules of the Tao Sect"); if you want to practice Taoism, you must use the "Xingtian Dao Dharma" and "Heart and Earth Thunder" , and then we can achieve the purpose of praying for rain and sunshine, killing monsters and subjugating demons, and warding off disasters and eliminating evil. (See "Xianquan Collection")
4. Inherit the Taoist style of the Heavenly Master and clean up the precepts and rules. Zhang Yuchu advocated the legacy of the early days of Tianshi Taoism, emphasizing that Taoist priests must strictly abide by the precepts and rules. He also extended the hard work and frugality practiced in the early days of Quanzhen Taoism to all Taoist sects, including Zhengyiyi. The "Ten Rules of the Taoist Sect" sternly admonishes Taoist priests: "As for the disciples of Zhao Guizhen and Lin Lingsu, who are occasionally respected by the world's masters, they are proud of wealth, lose the distinction between monarchs and ministers, and make excessive exaggerations. Not being kind and thrifty, but also considering that there were many later generations at that time, this is the postscript." His works include twelve volumes of "Xianquan Collection", one volume of "Ten Commandments of Taoism", and "Yuanshi Wuliang". There are four volumes of "The Comprehensive Meaning of the Miaojing of the Best in Saving People", and seven volumes of "The Sayings of the Thirty-Generation Celestial Master Xu Jing Zhenjun" compiled by his ancestor.