(3) Changzhen Zhenren Tan Duan
Tan Chuduan (1123~1185), real name Yu, zi boyu, later name chuduan, zi tongzheng, number chang zhenzi, Jin Dynasty Shandong Ninghai people. Since childhood, he has memorized and recited sensitively, and there are few people in his generation who have access to it, who like to read the history of the Scriptures, who are generous and filial piety. In the seventh year of Sejong's reign (1167), he went to Gurudwara Chongyang due to illness. After recovering from his illness, he followed The Ancestor of Chongyang into the Dao until the death of the Ancestor Immortal. After the expiration of the period of filial piety for his mentor, Tan went to Luoyang to practice and preach. In 1183, Danyang Zhenren died, and Tan Chuduan took over the Quanzhen Sect. Two years later, Tan Died at the Age of Sixty-three at the Yuan Palace in Luoyang. In the sixth year of the Yuan Dynasty (1269), he gave Changzhen Yunshui Yunde Zhenren, known as "Changzhen Zhenren". Later generations of The Taoist Nanwu Sect regarded him as their ancestor. He is the author of "Water Gathering". [1]
1. Encounter the teacher due to wind paralysis
Tan Yu was able to conclude a master-apprentice relationship with The Ancestor of Chongyang, and it was also traced back to an illness in his early years. The history books record that one day, Tan Yu went to the table at the invitation of a friend. In addition to being happy, I greedily had a few drinks, and on the way back, I was drunk and hazy, and I actually slept on the road. When the sky fell heavily, it snowed heavily. Therefore, Tan Yu unfortunately suffered from wind paralysis and limited mobility, which affected his normal life. Later, looking back on his youth, Tan Yu wrote: "In the past, I was stubborn and rude, but today I hope that the sins will disappear. [2] Judging from the words "stubborn" and "rough", Tan Yu was quite clear about the weakness of his early personality.
In order to cure the disease of rheumatism, Tan Yu sought medical treatment everywhere and used countless injections of medicine, but none of them had any effect. After such a toss, he realized that this disease could not be cured by medicine stones. When he was helpless, he had to memorize the Big Dipper Sutra in his heart, hoping that there would be a windfall. One day, he had a dream in which a large reed mat was floating in the air, and he wanted to jump up and take it off. As a result, when he jumped, as soon as he looked up, he saw that the Big Dipper Star Jun was sitting on the reed mat, and Tan Yu was momentarily flattered and knelt down on the spot to worship. When I dreamed here, I woke up in a trance. Since then, Tan Yu has developed a heart to return to the Tao.
In the autumn of the seventh year of Sejong Dading (1167), the news of Master Chongyang, the richest man in Ninghai, Ma Yu, spread wildly in Ninghai.
Tan Yu is Ma Yu's former friend, and of course he knows this very well. Due to Ma Yu's difficult fortune, from the first day of October, the Chongyang Ancestor began to sit in the Quanzhen Nunnery in the south garden of Ma Yu Province, locking the nunnery for 100 days. At that time, it was a severe winter, and the ancestor of Chongyang showed a miracle and could not afford to cook. Tan Yu heard this, and remembered his previous dream, so he decided to go to Quanzhen'an to ask Chongyang Zushi for treatment.
Tan Yufeng was seriously paralyzed, and the pillar staff came. At that time, The Chongyang Ancestor was in retreat and did not want to be disturbed, so he did not accept Tan Yu at first. And Tan Yu stayed outside the nunnery morning and night, not leaving for a moment. It went on like this for several days. One day, the originally closed door suddenly opened. Ancestor Chongyang was very happy, thinking that this was caused by karma, so he asked Tan Yu to come in and sleep with him.
Entering the nunnery, Tan Yu began to talk with the ancestor. The two talked happily, and hated each other late. During this time, Tan Yu's illness naturally attracted the attention of the Chongyang Ancestor. At that time, it was cold winter, and there was no fire in the grass nunnery of Chongyang Ancestor's retreat, and I only slept with dried seaweed, which was cold enough to freeze my fingers. Such a harsh environment was nothing to the Chongyang Ancestor who was highly skilled, but for Tan Yu, who was seriously paralyzed, it was a huge torture. Ancestor Chongyang saw that Tan Yu was cold and uncomfortable, so he let him hold one of his feet for warmth. After a while, Tan Yu was full of fever and sweat. After dawn, Grandmaster Chongyang asked him to wash his face with his own face wash. After more than a month like this, Tan Yu's wind paralysis was actually cured. In the face of this adventure, Tan Yu was impressed and decided to abandon his family property at the moment, hoping to stay with the ancestor for life. Ancestor Chongyang did not immediately accede to this request. One day, Tan Yu's wife came to him to go home, and Tan Yu divorced his wife on the spot, saying that his heart to follow the Chongyang ancestors' cultivation had been decided. When The Chongyang Ancestor saw the situation, he determined that Tan Yu's renunciation heart was firm, so he officially accepted him as a disciple, and taught him with the secret of the four characters, giving him the name of the Fa at the end, the word Tongzheng, and the number of the long true son. And gave a poem, Yun: "Beyond the Yin and Yang Creation Pass, I am bent on returning to Dao Mo." Qing Void is the true immortal road, as long as you live in peace and nourish your inner face. ”[3]
In the mid-autumn of the reign of Ding Hai (1167), Wen Chongyang Zhenren Du Ma Yifu was a protégé and went to the Zhenren Institute on a public path to pray for the renunciation of the customary service of Yu Zhi disciple. The real person gave it a tribute and stayed in the nunnery. When the snow is flying in the harsh winter, the Dan stove is gray and cold, and it sleeps by seaweed, and the cold can fall fingers. The real person then stretched out his feet and ordered him to hug it, and the body was sweating less, as if he were in a cooking bowl. At dawn, the real person uses the washing water to make the public clean. From the remnants of the moon, the disease was healed. So the public pushed the heart to respect it. His wife, Yan Shi'an, was deposed in anger. Pray to the real person and ask for the daily use of the Word. Zhenren gave it the secret of the four characters, and then established the name of the present, and also called the long true son. [4]
2. Bai Danyang Zhenren as a teacher
In 1170 AD, Chongyang Zhenren sat down in Bieliang and left a last word saying, "How will you division brothers and sisters be created in the future, all of them are in Danyang." And left a poem, Yun: "A brother and a nephew and two children, and Yu Wuyi to do the practice." Get rid of the fake corpse in the dust. Zhou Za planted a Qing Jing jing and handed over the purple lingzhi to teach. I went to the summit and went to Jinhua, and I went to Penglai to be a first master. [5] The first sentence of the poem, "One brother and one nephew and two children", indicates the future relationship between their division and brother. At that time, Liu Chuxuan and Qiu Chuji were still very young, and the cultivation of the Dao was shallow, so the burden of making the Daomen prosperous naturally fell on the two elderly brothers first, especially Master Danyang. Tan Chuduan knows very well that at this time, only by uniting and supporting each other can we live up to the entrustment of our mentor, and can we carry forward the cause of Daomen and benefit the people of the world. Therefore, he took the lead in honoring Ma Yu as his master. Although this fact is not recorded in detail in the history books, there is a "confession of Master Danyang's words" in a poem "Clouds and Mists" included in Tan's "Water Clouds Collection".[6]
For this matter, Ma Yu said that he did not dare to take it seriously, and made a reply to the words of the poem "Burning Heart Incense, Show the Brothers of the Crowd":
Before he arrived in Danyang, how dare he be a teacher. To the same stream, say something broken. The magic of eternal life seems to have been done. Gather colorful clouds, five elements of qi, five square gui.
The unitary pheasant is born in the east, and the rabbit is born in the west. It is wood gold, at interval time. Pure in the mind, clear in the heart, may the early clear heart, early pure mind, early action hold. [7]
It can be seen that Ma Yu's humility and timely encouragement to all the teachers and brothers to learn more about the enlightenment of the master during his lifetime, so as to cultivate the Dao as soon as possible. Later, Tan Chu duan honored Ma Yu as his uncle, which is mentioned in many poems of Tan Chu Duan, such as the poem title of "Following Danyang Shi Shu Ya Ji Yin Rhyme"[8], "Hidden Head Splitting Words • One" has the verse "Nephew Shi Shu Yu" [9], "Gifting Yunyang Cheng Xian" has the verse "Learn to take the final Nan Shi Uncle Ma" [10] verses, etc.
After the death of Chongyang Zushi Xian, Ma Yu led his three brothers to do a lot of things. The four of them first held a funeral ceremony for the teacher together, temporarily storing the body of the teacher in Bieliang, and then following the instructions of the teacher, they hurried west into Shaanxi to visit the teachers and friends in the early days of the teacher's cultivation. "Gurudwara and Li Erzhen were in the Taiping Palace in Zhongnan. The history of the meeting is thicker than Jingzhao, and Liu Tongwei and Yan are often in Zhongnan. In the eleventh year of Dading (1171), the four brothers of the division "lived in Liu Jiang Zu'an and repaired the burial house". [11]
In the spring of 1172, Ma Yu used the money raised by xing begging to lead the three disciples to move the coffin of enshi from Bieliang back to the ancestral nunnery of Liu Jiang Village for burial, and kept the funeral for three years. During this period, Ma Yu wrote many poems to exhort the brothers. Here are a few excerpts to enlighten the future.
"Plum Blossom Introduction, Gift to the Brothers": "Zi Duan Wu, Dragon Pan Tiger, don't let the horse ape peek." Qi Shen Su, Qi Shen Su. The submarine spirit turtle inhales from the nose. Baby girls gather in the clouds. I want to go to Pengying Road. Refining rivers and lakes, refining rivers and lakes. Tie jin dan, fang know jade lonely. ”[12]
"Burning Hearts and Persuading The Brothers to Beg for Remnants": "The outside of the thing is floating, and the food is in it." Smell it and bang the clock. The remnants begged and prayed to Xuanzong. Read out of the house, homeless, Taoist poor. Ma Mai is fed and the corpse worms are destroyed. Feel humble, solid and rush. Baby across the tiger, sister-in-law rides a dragon. In nothingness, there is no trace, there is no trace. ”[13]
"Man Tingfang Meng Master's Teachings": "Qiu Liu Tan Ma, four small fresh, Master Meng fished out of the abyss." When you get to the shore, you can grind and take the fire to search for smoke. The pain of the wood is like cutting, refining the stubborn heart, like frying. When he was so satisfied, he often held his breath, as if he could not speak. Thousands of kinds of exercises depend on each other, and each has a firm heart. Where there was suffering, there was once pleasure, and it was a matter of retreating to be the first. But the apes are inferior, and they see everyone, and their parents are the same. Always endure humiliation, do nothing quietly, and be careful to cultivate immortals. ”[14]
The experience of the four brothers living together, Qiu Zhiji's "Qi Tianle Yifa Family" reflects this, the words are:
From the east to the sea, the three states of Yuanben, four people in the same contract. Exotic, sit side by side, play together all day long. Talk about the mysterious and wonderful, the outside of the formula is pure, and the Taoist is true. Sing and calmly, for a while the Law is full of feelings and righteousness. Now they are very different, they are diligent and diligent, and they have escaped and passed away. It is both drifting zero, difficult to meet, secluded off the mountain. Dry interval. Looking down is like, hydeung. When you meet again, ride the clouds towards God. [15]
It can be seen that at that time, under the leadership of Ma Yu, the four brothers of their division were sincerely united and practiced diligently, which added a lot of good memories to the period of shou'an. This is also inseparable from the maintenance of Tan's handling.
In August of the fourteenth year of Dading (1174), the three-year mourning period of the four brothers of the division expired, and when it was time to separate, I am afraid that there would be no more such time in the future. They sat in front of the Zhenwu Temple in Qindu Town, Hu County, Shaanxi Province, under the bright moonlight, recalling the past few years of learning taoism with Enshi, and now the tomb of Enshi Lu, they could not help but sigh. I don't know which brother proposed to let everyone talk about their future ambitions. Ma Yu was known as "Fighting Poverty" because he had been rich and comfortable in his half-life and had been infected with many habits; Tan Chuduan used his many years to maintain the unity of the sect and mediate between the inside and outside, without departing from the truth of his nature, so he called it "Fighting Is"; Liu Chuxuan was not deeply involved in the world and was not strong in will, and was susceptible to customs, so he was known as "fighting spirit"; Qiu Chuji, because he had always been loose and indifferent, did not take on enough responsibilities, and was determined to be "fighting idle". The four of them said different things, but they all followed the teacher, cultivated their minds, and pursued the Dao. Since then, they have followed their own aspirations, been diligent in their practice, vigorously promoted the Tao, and are deeply admired by the world.
—— Mr. Pan Lin
[1] See The Commercial Press Editorial Board, ed., Etymology, The Commercial Press, 2015, p. 3843.
[2] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 32, Water Clouds, Volume 32, Huaxia Publishing House, 2004, p. 526.
[3] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Sixth Category, Daoshi XianChuan, Vol. 47, Immortal Gao Dao Biography, Volume III, Jinlian Zhengzong, Volume IV, Changzhen Tan Zhenren, Huaxia Publishing House, 2004, p. 44.
[4] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Sixth Category, Daoshi XianChuan, Vol. 47, Immortal Gao Dao Biography, Volume VIII, Records of The Source of Ganshui Narcissus, Volume I, Changzhenzi Tan Zhenren Immortal Inscription, Huaxia Publishing House, 2004, p. 123.
[5] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Sixth Category, Daoshi XianChuan, Vol. 47, Immortal Gao Dao Biography, Volume 10, Continuation of the Daojian of the True Immortal Body, Vol. 1, Huaxia Publishing House, 2004, p. 583.
[6] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 32, Water Clouds, Huaxia Publishing House, 2004, p. 535.
[7] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 29, Dongxuan Jinyu Collection, Vol. VII, Huaxia Publishing House, 2004, pp. 448-449.
[8] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 32, Water Clouds, Huaxia Publishing House, 2004, p. 529.
[9] Ibid., p. 525.
[10] Ibid., p. 523.
[11] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Sixth Category, Daoshi XianChuan, Vol. 47, Immortal Gao Dao Biography, Vol. 5, Seven True Chronicles, Huaxia Publishing House, 2004, p. 72.
[12] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 31, GradualLy Enlightened Collection, Volume 2, Huaxia Publishing House, 2004, p. 517.
[13] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 29, Dongxuan Jinyu Collection, Vol. VII, Huaxia Publishing House, 2004, p. 449.
[14] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 30, Danyang Shenguangcan, Huaxia Publishing House, 2004, p. 491.
[15] Zhang Jiyu, editor-in-chief: Zhonghua Daozang, Third Category, Collected Treatises on Taoism, Vol. 26, Treatises on Taoism, Vol. 35, The Collected Works of Taoism, Vol. 5, Huaxia Publishing House, 2004, pp. 621-622.
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