Source: Benxi Regional Culture.
<h1 class= "pgc-h-arrow-right" > the history of Benxi Taoism: Quanzhen DaoLongmen Sect and its classics</h1>
Dao can be Dao, extraordinary Dao; name can be named, very famous.
Nameless, the beginning of all things, famous, the mother of all things.
Therefore, there is always no desire, to see its wonders, and always to have desires, to look at its desires.
The two are the same and have different names, the same name is Xuan, Xuan is xuan, and the door of all wonders.
—— Lao Tzu's Tao Te Ching
Quanzhen Dao is one of the Taoist sects, which was founded in the early years of the Jin Dynasty in China. The founder, Wang Zhe (1112–1170), was a member of the Xianyang clan in Shaanxi.
In the fourth year of Jin Zhenglong (1159), Wang Chongyang claimed to have met an immortal in the town of Ganhe, and was given the Jindankou Recipe, so he lived in seclusion in Zhongnan Mountain and practiced for three years.
During the Reign of Dading, he went out to Shandong to preach, recruiting seven disciples, including Ma Yu, Tan Chuduan, Liu Chuxuan, Qiu Chuji, Wang Chuyi, Hao Datong, and Sun Bu'er, known as the Seven Sons of Quanzhen, and quanzhen Dao was officially established.
After Wang Chongyangxian's death, Qiu Chuji successively practiced for 13 years in Shaanxi's Yanxi and Longmen, and founded the most important and prosperous branch of Quanzhen Dao, the Longmen Sect, which was named after Qiu Chuji's retreat in Longmen Mountain, Longzhou.
The doctrinal ideology of the Longmen Sect inherits the transmission of Wang Chongyang, the ancestor of Quanzhen Taoism, and takes pure heart and widowhood as the basis of cultivation.
In the Qing Dynasty, Wang Changyue Zhongxing tried to restore the Quanzhen Chu sect, emphasizing true merit and true deeds, based on taking vows and seeing sex.
Min Yi had to further integrate confucianism and Buddhism, open the "Dragon Gate Convenient Method", and cultivate with the three religions to cultivate himself and widowhood. "Punishing suffocation, integrating Confucianism and Buddhism, observing the precepts, and practicing Neidan diligently" have generally become the most basic cultivation views of the Dragon Gate Sect today.
During the years of Jin Dading and Ming Chang, Jin Shizong and Jin Zhangzong successively summoned Wang Chuyi, Qiu Chuji, Liu Chuxuan and other Quanzhen masters to consult anbang's policies and ways of health, and the teachings changed from "doing nothing" to "doing nothing and doing half of what is happening.".
Liu Chuxuan taught successively in the 26th year of Jin Dading (1186) and Qiu Chuji in the 4th year of Jin Taihe (1204), gradually attaching importance to the establishment of the Palace Temple and the collection of disciples, and the main activity base of Quanzhen Dao shifted to the Jiaodong Peninsula centered on Kunjian Mountain.
In the third year of Jin Xingding (1219), the eighteen high disciples who were good at judging the situation and choosing to go west to the snowy mountains, pay homage to Genghis Khan, gained trust and were honored as gods, awarded the title of "Grand Master", and were given the Golden Tiger Card "ruling the world as a monk", which became an important turning point in the history of the development of the Quanzhen Sect.
Qiu Zhiji was good at the time of the chaos of the soldiers and horses, and when he preached in the four seas, he preached and worked hard, and finally made the development of the Quanzhen Dragon Gate and the Quanzhen Dao reach its peak.
After Qiu Zu's feathering, Yin Zhiping, Li Zhichang, Song Defang and other Longmen Gaodao successively descended from Quanzhen to take the throne, and at that time, Quanzhen Dao continued to maintain its peak, and Gongguan Yunli had countless followers, and together with Zheng, they were the two major sects of Taoism, and Longmen was the most important force in Quanzhen Dao.
In the middle and late Yuan Dynasty, the development of the Dragon Gate Sect was relatively sluggish with the silence of the Quanzhen Dao.
After the Ming Dynasty, quanzhen dao was not valued by the imperial court and its political status was low, and its longmen Daoist monks were mostly reclusive in the mountains and wild masters and apprentices, or in the folk heirs to preach.
During this period, there was also the inheritance of the "Longmen Vinaya", which was passed on by Qiu Zhiji's disciple Zhao Daojian, through Zhao Dechun, Chen Tongwei, Zhou Xuanpu, and Zhang Jingding, to Wang Changyue, the seventh generation lawyer of the Longmen Sect, at the end of the Ming Dynasty and the beginning of the Qing Dynasty.
Wang Changyue, with the mission of reviving the Dragon Gate, entered Beijing in the autumn of the twelfth year of Qing Shunzhi (1655), and the following year was ordained to the Baiyun Temple. At that time, kaitan said that he had abstained from fan three times and accepted more than a thousand disciples, which not only developed a large number of believers, but also showed that he had received the protection and support of the rulers of the Qing Dynasty, and the Shunzhi Emperor gave him the title of "National Teacher".
In the early years of the Kangxi Dynasty, Wang Changyue personally led his disciples Zhan Shouchun and Shao Shoushan to open altars in Nanjing, Hangzhou, Huzhou and Wudang Mountains to give ordination, and many southern Daoist monks flocked to the door, and the Dragon Gate was a time of high morality, such as Wu Shouyang, Liu Huayang, Liu Yiming, etc. were famous Neidan theorists. During this period, the tribes multiplied, and many branches spread to modern times, and there was a saying of "dragon gate and half the world".
Taoism includes the general term for the Quanzhen Dao classics, called "Daozang". Its content is very complex, covering the Taoist sub-books of Zhou Qin and the Taoist classics since the Six Dynasties, treatises, precepts, runes, spells, jaiyi, praise, gongguanshanzhi, immortal genealogy and biographies.
At the same time, it also includes the works of the Hundred Schools of Zhuzi, some of which are ancient books that have been lost outside the Daozang, as well as many works on ancient Chinese science and technology (medicine and health, inner dan and outer dan, astronomical calendar).
The collection of the Taoist classics began in the Six Dynasties, and was collected into "Tibet" in The Tang Kaiyuan, which compiled the Catalogue of the Three Caves qionggang. At the beginning of the Song Dynasty, there was the Treasure of the Great Song Dynasty Tianguan, and later the Jin and Yuan dynasties used it as a model. The Ming Dynasty's Orthodox Daozang (5305 volumes, 480 letters) and Wanli Continuing Daozang (180 volumes, 30 letters), including 1476 kinds of books, are the popular texts today.
The "Chronicle of Tiezha Mountain" records that the classics of the Benxi Taoist Longmen Sect are hidden in the Three Churches of the Lower Courtyard of the Three Qingguan of Tiezha Mountain (now Taiqing Palace in Shenyang), mainly including 36 Taoist classics and 12 canons, such as the Tao Te Ching, the Nanhua Jing, the Lü Zu Quan Jing, the Daozang Ji Ji Ji And the Dan Jing. The Benxi Taoist Longmen Sect recites sutras in religious activities, mostly the "Three Officials Sutra", "Receiving Driving Sutra", "Zun Bible", "Wudang Gong Sutra", "Fifteen Dengke Sutra", "Taishang Lingbao Shi Food Sutra", "Taishang Salvation Suffering Heaven Zun Sutra" and so on.
The Tao Te Ching, also known as the Tao Te Ching and the Five Thousand Texts of Lao Tzu, is a work written by Lao Tzu before the separation of the sons of the qin in ancient China, and is said to have been written by Lao Tzu Li Er during the Spring and Autumn Period.
The Tao Te Ching is divided into two parts, the original text of the first part of the "De Jing" and the next part of the "Dao Jing", which are not divided into chapters; later changed to "Dao Jing" in the front, "De Jing" in the back, and divided into 81 chapters, is the first complete philosophical work in Chinese history.
The Tao Te Ching is a rhyming philosophical poetic style, and the Zhuangzi Tianxia Chapter summarizes its gist as follows: "Take the essence as the essence, take the things as the coarse, take the accumulation as the deficiency, and live alone in the gods." ...... It is built on the basis of the constant non-existence, the Lord is based on the one, the weak and humble are the table, and the emptiness does not destroy all things. That is to say, from the standpoint of the unity of heaven and man, exhaustively study the "Tao" as the source of all things in heaven and earth and the highest principle of the universe, take it as the supreme pole, and invent humanity such as self-cultivation and governance. The so-called "human law earth, earth law heaven, heaven law Tao, Dao law nature", humanity should take the law from the earth, the source and the nature of the Tao.
The Tao Te Ching has had a profound impact on ancient Chinese philosophy, science, politics, religion, etc., and has also played an important role in the character formation and political unity and stability of the Chinese nation, and at the same time has also attracted the special attention of more and more Western scholars, and its world significance of seeking the source of human civilization has become increasingly apparent.
The Daozang Ji ji ji is a compilation of Taoist classics, written by Peng Dingqiu, a jinshi during the Kangxi Dynasty of the Qing Dynasty, and is included in 283 kinds of Daoshu, divided into 28 episodes according to the twenty-eight su characters.
The "Daozang Collection" is the most collected Daoist series of books after the Ming "Orthodox Daozang" and "Wanli Continuing Daozang" (most of which are new works in the Ming and Qing dynasties), and its main value is that it can give people a glimpse of the essence of Daozang, and provide valuable information for the study of The Taoist beliefs of the Ming and Qing Dynasties, the Northern and Southern Sects, the Inner Dan Secret Method, the Precepts of Homework, the Activities of the Altar, as well as the actual situation of palace burning and cultivation, and the three religions.
The selection criteria of the Daozang Jijing reflect the characteristics of the Taoist beliefs of the Qing Dynasty. The first sentence of the "Mortal Examples" says: "The Tao has sects, and it is advisable to divide the main guests." This compilation was compiled after the Supreme Being of the Three Qing Dynasties and the Supreme Being, that is, according to the source of the Taoist sect, the sutras and dan tips passed down by the ancestors of the Southern and Northern Sects were included one by one. It is also believed that "Neidan can be extraordinary and holy, but external merit can only prolong illness", so the Book of Neidan contains a lot of it; while the Waidan furnace fire is "strictly repulsed"; "all runes are special" and "all runes are not included".
At the same time, it also reflects the popular lüzu worship and the belief in the immortals at that time. Advocating the unification of the three religions is another feature of the Daozang Jijiao, such as Wu Shouyang's Quotations on the Unity of the Three Religions (explicitly indicating the purpose of the unity of the three religions), Zhou Dunyi's Taiji Tushu and the Tongshu, as well as the biographies and anthologies of Zhuge Liang and Guan Yu, as well as the scriptures of Emperor Wenchang.
In addition, the Daozang Ji ji (including the Chongli Ben) also includes some newly published confessions and qingshu precepts, such as the Confessional Grand View, the Three Treasures of Ten Thousand Souls Confession, the Taishang Lingbao Confession of Heavenly Confession, the Daomen Lesson, the Ten Precepts, and the Cautionary Practice.
1. Benxi Jiuding Tiezha Mountain is the ancestral court of Northeast Taoism, and religion should start from the "Fengshen Yanyi"
To be continued