Quanzhen Dragon Sect's dark lineage

Taiwanese businessmen mixed yuan quanzhen Longmen school hundred words generation

Virtue is mysterious and quiet, which is really too clear. When the sun comes to copy, teaching is always round and clear.

Sincere faith, noble inheritance and prosperity are the only ones in the world, hoping to develop from Ning.

Without the rectification of benevolence and righteousness, Yun Qi, Huang Guidaqi, and the Eucharist is hard.

Empty dry Kun Xiu, Jin Mu meets sex, mountains and seas meet dragons and tigers, and lotus flowers reveal their precious hearts.

Full of Dan letters, full of auspicious light, immortal name continued through the ages. All three worlds are relatives.

Quanzhen Dragon Sect is the most important and prosperous Sect of Quanzhen Taoism, founded by Qiu Chuji, one of the seven sons of Quanzhen. Because Qiu Chuji once built Longmen Mountain in Longzhou (now Baoji City), it was named "Longmen". Longmen school regards him as the founder of the school.

The teachings and thoughts of Longmen Sect inherited the biography of Wang Zhongyang, the founder of Quanzhen Sect, and took abstinence as the foundation of monasticism. By the end of the Qing Dynasty, Changyue Wang Zhongxing tried to restore Quanzhen Chuzong, emphasizing the truth, taking precepts as the foundation and giving priority to seeing. Min Yide had to further integrate Confucianism, Buddhism and Taoism, open the "Longmen Convenient Method" and practice self-cultivation with the three religions. "Punishing resentment, integrating Confucianism and Buddhism, and practicing inner alchemy diligently" is generally the most basic cultivation viewpoint of Longmen School today.

I. Inheritance and influence:

1. During the Song and Jin Dynasties, Qiu Chuji, the founder of Quanzhen Dragon Sect, wrote a biography of Wang Zhongyang, which was named as one of the "Northern Seven Truths". After Wang Zhongyang's death, he was sentenced to 13 years in Panxi and Longmen in Shaanxi. Qiu Chuji took charge of Quanzhen religion after Ma Yu and Liu Chuxuan, which was a period of further development and gradual growth of Quanzhen religion. At the beginning of the Yuan Dynasty, Qiu Chuji was honored as a fairy by Genghis Khan, and was given the title of "Emperor Tai-huang", in charge of Taoism in the world.

When Qiu Chuji was good at war and preached in the four seas, he was determined to preach and worked hard, and finally the development of Quanzhen Longmen and Quanzhen Daoism reached its peak. After it came into being, Yin Zhiping, Song, and other Longmen Taoist priests successively passed on Quanzhen religion. At that time, Quanzhen religion continued to maintain its peak, with many followers, and it was one of the two major schools of Taoism, and Longmen was one of the most important forces of Quanzhen religion.

2. In the middle and late Yuan Dynasty, with the silence of Quanzhen Sect, the development of Longmen Sect was relatively low. After Quanzhen religion entered the Ming Dynasty, it was ignored by the imperial court and its political status was low. Therefore, Longmen Taoist priests, as Quanzhen Daoism, are mostly inherited by Shan Ye's disciples or passed down from people to people, but their influence is not great. During this period, the "Longmen School" appeared in Longmen, which was passed down from Qiu Chuji disciples Zhao Daojian, Zhao Dechun, Chen Tongwei, Zhang and Qi to the seventh generation lawyers of Longmen School in the late Ming and early Qing Dynasties.

Changyue Wang takes the revival of Longmen as its own responsibility. In the 12th year of Qing Dynasty (1655), he entered Beijing in the autumn, and in the following year (1656), he ordered to quit Baiyun Temple, saying that he would quit every place three times and accept more than a thousand disciples. The missionary work in Sangong not only developed a large number of believers, but also showed that they were protected and supported by the rulers of Qing Dynasty. The emperor shunzhi gave him the title of "Stone Country". In the second or third year of Kangxi (1662 or 1663), Changyue Wang personally led his disciples Zhan Shouchun and Shao Shoushan south to open altars in Ning, Hang, Hu and Wudang Mountain. At this time, southern Taoist priests flocked to the door. As a result, Longmen School showed signs of revival under the declining trend of Taoism at that time and became the most powerful and influential tribe in Quanzhen Taoism. In Jin Gai Deng Xin, Min Yide called him "a first-rate figure in my court".

Longmen was once famous for its people with lofty ideals. Wu Shouyang, Liu Huayang and Liu are all famous internal Dan theorists. In the meantime, tribes multiplied, and many branches spread to modern times, saying that "the dragon gate is half a day".

At the latest, at the end of the Qing Dynasty, Longmen Taoist priests all over the country also fasted and prayed for blessings. It can be seen that there is not much difference between Quanzhen and Zhengyi in religious practice.

3. In modern times, Longmen Sect is almost the representative of Quanzhen Sect. Now Baiyun Temple (also known as Longmen Zuting), one of Beijing Quanzhen Zuting, has been passed down to the 22nd generation lawyer Wang Lixian.

(1). Punish anger and suppress lust-don't shake your mind and mind, don't care about the long-term body, just keep your spirit forever.

(2) The blending of Confucianism and Buddhism-respecting ancestors and seeking disciples, everyone must read the Heart Sutra, the Filial Piety Sutra and Laozi in order to understand the three religions.

(3) Abide by precepts-Longmen School has three precepts: the first true precept, the middle precept and the immortal precept. The process of giving precepts lasts for one hundred days, and there are hundreds of commandments.

(4) Diligent practice of Inner alchemy-Influenced by Zhouyi's participation in the same contract, Master Zhang cultivated Inner alchemy to seek the intersection of fire and water in order to live forever.

Second, the ancient master Gao Dao of Longmen Sect:

Longmen Sect is a branch of Quanzhen Sect. It inherited the Quanzhen teaching method and was in the Ming and Qing Dynasties when Taoism declined.

Qiu Chuji, one of the seven sons of Quanzhen, should be appointed as the founder. Zhao Daojian, disciple of Qiu Chuji, founder. Zhao Daojian (1163 ~1221), formerly known as Jiugu, was originally from Tanzhou (now Miyun, Hebei) and moved to Pingliang (now Gansu) when his father was a friend of Pingliang government. Li Zhichang's "Journey to the West by a Real Person in Changchun" contains his story, and his life is listed in "The True Story of Zu Tingxian in Zhong Nanshan". Jin Dading became a monk in the 17th year (1 177) and studied under Ma Yu in Huating (now Gansu) in the 19th year. Twenty years later, Ma Su returned to the south, ordered him to study autumn in Longmen Mountain and changed his name to Daojian. In the 14th year of Yuan Taizu (12 19), Chu Ji was invited by Genghis Khan to go to the Western Regions and chose Zhao Daojian as one of the 18 accompanying disciples. It took more than a year to cross the Land Bureau River in May 122 1, cross Abuhan Mountain in July, and reach Selan City in July 1 1. Tao Jian said to Yin Zhiping, "When I was talking to my teacher about morality, I felt that there was a sign that there was no future, and I was very tired. After tasting the teacher's training, Taoist priests are not moved by life and death, and they don't care about bitterness and joy. Today's return period is approaching, and I am waiting for a good father and mentor. " He died of illness in a few days. Qiu Chuji's disciples were buried in Dongguoyuan. Looking at the above-mentioned friendship of Zhao Daojian and the background of his time, it seems that he did not have the act or intention to create the Dragon School. Longmen school regards him as the patriarch and is afraid of his foothold.

In order to prove that Zhao Daojian was the founder of the school, the later Longmen Taoist priest made a description. "Jin Gai Juan Yi Zhao Lawyer Biography" said: "The teacher's surname is Zhao, and his name is Kendo. He is a new savage in Nanyang. ..... Hearing about the Seven True Religions, he took a ladle and a hat alone to pay homage to Qiu Zu in Changchun, and sincerely respected his disciples. Qiu Zu and his words are amazing, saying,' This Yuan is the pillar stone, and the immortal Lord is also there. He will continue to light the heart lamp every day, and so will those who preach the precepts. "Then I served Zu Youyan to explain the doctrine ... Zu Naichuan emptied the secret of sex and lived in seclusion for many years. Go back to Baiyunzu Temple to unify the public. I studied in Zhiyuan Chen Geng (1280) in the first month, and received the first true precept and the middle precept. If the law is upheld, good virtues will not be leaked.

Zu Naiqin handed down a heart seal, handed in a mantle, got a fairy ring, and gave four sentences, thinking that the Dragon Sect counted as 20 crossings. ..... I'd like to know, but I dare not say it. For the first generation of lawyers. ……

After 30 years' practice, one's achievements will be complete, and it will appear, starting with the precepts. In the first year of Renzi (13 12), he looked at the sun in October, solemnly saluted himself, and personally awarded Zhang Bizhi, a Taoist priest in Henan, a virtue. "This Changyue Wang biography of" Pot Jian "is slightly shorter. Compared with A Journey to the West by a Real Person in Changchun and The True Story of Zu Tingxian, this biography mainly omits to mention Zhao Daojian's real experience, delaying the time, and focuses on how he was taught the Three Commandments and handed over to others in the early autumn during his seventeen years in Yuan Shizu (1280). It is intended to flaunt that the establishment of Longmen Sect is based on Qiu Chuji's will, and his chosen Zhao Daojian is the successor of Qiu Chuji's mantle, that is, the founder of Longmen Sect.

Qiu Chuji and Zhao Daojian died in 1227 and 122 1 respectively. How can they teach classics and commandments for the next 50 years? And even when they were alive, because both of them were in the early stage of development, under that historical condition, they would not have any attempt to create another tribe. Therefore, the above biographies about Bojian and Jin Gai Deng Xin have no factual basis.

According to Bo Jian and Jin Gai, Zhao Daojian said that the second generation lawyer was Zhang Dechun,No. Bizhi, from Luoyang, Henan. Yuan Di was educated in the Qingyuan period (13 12) and lived in Huashan. In the twenty-seventh year of Yuan Dynasty (1367), I taught Chen Tongwei and didn't know what to do.

The third generation lawyer, Chen Tongwei, was born in Dongchang (now Liaocheng), Shandong Province. He used to be a orthodox Taoist. After being taught, he traveled around the world for many years and entered Qingcheng Mountain. Ming Hongwu twenty years (1387), he taught Zhou Xuanpu by abstinence. Zhou Xuanpu, born in Xi, Shaanxi Province, is a fourth-generation lawyer. After receiving education, I still live in Qingcheng. After the first year of Jingtai in Ming Dynasty (1450), he was so comfortable that he didn't know what to do.

Since then, the fifth generation of Longmen School has passed on Zhang and Shen Jingyuan. Zhang, a native of Yuhang, Zhejiang, was educated and then lived in seclusion. In the first year of Jiajing (1522), he taught Zhao. The sixth generation lawyer, Zhao Songzhen, was born in Langya, Shandong Province, formerly known as Fu Yangzi. After receiving education on the rooftop, he went to the King of Wu, and later went to France and Changyue Wang, the seventh generation lawyer. He died in the first year of Chongzhen (1628).

Another fifth-generation grandmaster, Shen Jingyuan, was born in Jurong, Jiangsu. He has been teaching for fourteen years (1449) and lives in Ai Jing, Zhejiang. In the first year of Chenghua (1465), he was appointed by Professor Wei Zhending, and no one has seen him since. Wei Zhending, the sixth generation master, was born in Jiaxing, Zhejiang. After being educated, he traveled around the world. As for Shen Changjing, the master of Shu, Chuanfa and VII, it is said that he died in the second year of Shunzhi in Qing Dynasty (1645) and lived for 200 years.

Zhao Daojian, the first generation above, was the founder of Shangtuo, and Zhang Dechun, the second generation, lived to the end of Yuan Dynasty. It is hard to believe all his deeds. After the third generation, it entered the Ming Dynasty. Accordingly, the Ming Dynasty was actually the establishment period of Longmen Sect. At that time, there were few believers and no independent Taoism was formed. For example, Zhou Xuanpu, a fourth-generation lawyer, was taught by Hongwu for twenty years (1387), and his biography said, "It was when the Xuanmen dispersed, and people with lofty ideals avoided disaster. The teacher has been hiding in Qingcheng for more than fifty years, and has never looked inside the wall. He never tires of teaching, and several disciples don't take teaching seriously, and the law is lost. " ② Shen Jingyuan, the fifth-generation master, went to Jin Gai Mountain in the third year of Tianshun in the Ming Dynasty (1459), and put a bill in the book-hidden building, which also sent a sigh: "I was so depressed that I couldn't bear to die", but "I didn't have ambition".

From the Ming Dynasty to the early Qing Dynasty, the situation changed. In order to win over the Han people, the rulers of the Qing Dynasty implemented relatively loose religious policies in Shunzhi, Kangxi and Yongzheng dynasties, which provided good political conditions for the development of Taoism. Coupled with the sharp ethnic contradictions at that time, a group of Ming adherents suffered from the loss of their country, were ashamed to shave their hair and change clothes, and were unwilling to talk about the matter, preferring to live in seclusion in the mountains or escape into Buddhism, which expanded the source of Taoist priests for the revival of Taoism. Under the above circumstances, Changyue Wang, the seventh generation lawyer of Longmen School, moved from Huashan to the capital, moved to Lingyou Palace, and soon moved to Baiyunguan, where he preached and accepted disciples, which revived the Longmen School and changed the old view of the decline of the Ming Dynasty.

Changyue Wang was born in Changzhi (now Shaanxi Province) in Lu 'an. Zhao Ceng gave lectures twice and lived in Huashan for many years. Twenty years after Qing Shunzhi (1655), he left Huashan for Beijing. "Bing Shen (1656) gave lectures in Baiyun Temple in March, gave purple clothes three times, said" quit "at the altar, and received more than a thousand disciples, which was very inspiring." (4) During the reign of Emperor Kangxi, Changyue Wang led his disciples Zhan Shouchun and Shao Shoushan south, and successively went to Yinxian Temple in Nanjing, Zongyang Palace in Hangzhou, Ai Jing in Huzhou and Wudang Mountain in Hubei to preach and accept disciples. For more than 20 years, there are many disciples, which makes Quanzhen Dawton, which has been in decline for a long time, look like a resurgence. Changyue Wang is known as "Minister of Zhongxing" in Longmen.

After Changyue Wang's death, his disciples began to teach students everywhere and formed many small tribes in Longmen. For example, Huang Xutang (Ming Shouzheng) opened the Taiwei Law School tribe in Xushu, Suzhou, with Sun Biyang under his door. Tao Jing 'an originated from Yunchao tribe in Aijingshan, Huzhou, and has Biography of Shi Tao 'an-Xu Ziyuan-Xu Longyan. Lao Rensheng's lawyer Qi Zhu Ping Tianzhu Guan Tribe has a biography of Pan-Wang Dongyang-Pan Tiankui. Huang Chiyang, the abbot of Dadeguan in Hangzhou, spread to Zhou and founded Jingudong tribe in Hangzhou. Lu Yunyin (named Shou Pu) started his business in Suzhou, and the Guanshan tribes are Lu Quanyang, Bao Sanyang, Fan Chuyang, Weng Chaoyang, Jin Yuheng, Xu Genyang, Qiu Yinyang, Qian Hanyang, Sun Zeyang, Guangxi Nanyang, Shao Wuzhen, Xu, Pan Wuji and so on, which are very prosperous. Among them, Qiu Yinyang founded Jiashan Changchun Palace tribe and Qian Hanyang founded Wuxi Changchun Palace tribe. In addition, there are many disciples in Changyue Wang who preach or practice in seclusion. Tan Shoucheng? ~ 1689) is the mantle of Changyue Wang, and the abbot is the capital Baiyun Temple. Later, Bao Sanyang, a hermit in Yun Lv, inherited this view.

Shen Changjing, a contemporary of Changyue Wang, was well-off. There are Sun Yuyang and Huang Chiyang under Shen Changjing's door. Huang Chiyang is appointed, and Wang and Shen Cheng are in one. Abbot Sun Yuyang, Mao Shanguan, passed on Yan Xiaofeng, Zhou (named Taro) and Fan Qingyun (named Taiqing). Zhou was also ordered by Huang Chiyang to establish the Jingudong tribe in Qixialing, Hangzhou, which had a great influence for a while and attracted more than a thousand scholars. Among them, Gao Dongli (162 1 ~ 1768) succeeded Fan Qingyun in presiding over Tongbai Temple on the rooftop in his later years, with Fang, Shen Qingyun and Min Lanyun (one of the school names) as the most prosperous.

The above is the prosperous area of the Dragon Sect, which is concentrated in Jiangsu and Zhejiang provinces and is the communication center of the Dragon Sect. In addition, the Dragon School has spread all over the country, even in remote areas such as northeast, southwest and northwest. Such as Guo Shouzhen (? ~ 1673), hidden in Babao Guang Yun Cave in Tiesha Mountain, Jiuding, Benxi, has been practicing for more than 30 years and is the founder of Quanzhen Road in Kanto. In the early years of Kangxi, Wu Kulun, the general of Shengjing, welcomed him to Shengjing as a teacher and built three churches to live in. Later, it was expanded and renamed Taiqing Palace, which is now Shenyang Taiqing Palace. According to the "History of the Taiqing Palace Jungle", from the third year of Daoguang to the fifth year of Guangxu, the number of ordained people increased every time, with hundreds of people before and after.

Later, Chen Qingjue (1606 ~ 1705) came from Wuchang, Hubei. He resigned and went to the Taizipo of Wudang Mountain to learn from the nine generations of Zhan Tailin in Longmen. In the eighth year of Kangxi (1669), he entered Sichuan to Qingcheng Mountain and then to Qingyang Palace in Chengdu. In the thirty-fourth year of Kangxi (1695), Zhao Liangbi, the magistrate of Chengdu, donated money to build the second immortal temple and invited the abbot. Later, he was summoned by Emperor Kangxi, and in the forty-first year of Kangxi (1702), Bi Cave was made a real person. Since then, Longmen School has been sent to Bidong School. Erxian Temple has become a famous jungle of Longmen Sect. It has been circulated for twenty-four generations since the early Qing Dynasty and has become the main school of Taoism in modern Sichuan.

According to the record of Changchun Daoyuan, which has been published for seven years, the 11th director of Longmen once entered Luofu Mountain in Guangdong during the reign of Kangxi. Ren Xuchong visits the abbot. His apprentice is Ke Yanggui (1619 ~1671), and there are more than one disciple 100. In the late Qing Dynasty, there was a Confucian scholar named Chen Mingjue (1824 ~? ) Pass it on, send a member, and the abbot Luofushan will watch the crisp mash. He is the author of "The Origin of Taoism in Changchun" with eight volumes, and has collected rich historical materials of Quanzhen Taoism, which is an important material for studying the history of Quanzhen Taoism. There are seven clouds in its volume: "Today, all Taoist temples in Luofu and Huicheng in eastern Guangdong are true."

In the northwest, there is Liu (1734 ~ 182 1), the 11th descendant of Longmen School, whose name is Wu, a native of Shanxi Quwo (now northeast wenxi county). After becoming a monk, he traveled to Shanxi, Shaanxi, Sichuan, Gansu and other places. After meeting an old man who preached Dan in Xiaoshenggu, he went to Yun Qi Mountain in Yuzhong County, Gansu Province to practice and write a book. "Dan Jing" was compiled into twelve books of Taoism, which was widely circulated and became a master of Dan studies in Qing Dynasty.

In Yunnan, there is also a special tribe called "Longmen Zhuxi Xinzong". According to Jin Gai Deng Xin, Jizushan, the founder of the school, came to China from India to practice in Jizushan. In the 16th year of Shunzhi (1659), he went to Changyue Wang, the capital, and was named the eighth generation of Huang Shouzhong in Longmen. The school takes Jizu Mountain as its activity center, and there are immortals (the school name is too clear) and Bigfoot Immortals (Wang Taiyuan) handed down from generation to generation. Then it was passed on to Jin Huaihuai (Wang Qing) and Baima Li.

In addition, Changchun Temple in Wuchang, Hubei Province in the late Qing Dynasty, "a thousand houses and thousands of friends", ⑤ and Baxian Temple in Xi and Erxian Temple in Chengdu are also called Longmen Jungle. Zhang Zongzhuo, a Taoist priest in Fushan County, Shandong Province, is the 23rd descendant of Longmen School. In the tenth year of Guangxu (1884), he went to Baiyunguan to preach and teach Huoshan. In addition, Xu Shoucheng (1632 ~ 1692), the eighth descendant of Longmen School, went to the Xishan Mountain in Nanchang, Jiangxi Province in the early Qing Dynasty to preach, and became an important descendant of Ming Dow at that time.

To sum up, since Changyue Wang preached and taught in Baiyunguan, Nanjing, Hangzhou, Huzhou, Wudang Mountain and other places in the early Qing Dynasty, the Longmen Sect has really developed greatly. The development center is located in Jiangsu and Zhejiang, covering many provinces and regions in China. Especially during Shunzhi, Kangxi, Yongzheng, Qianlong and Jiaqing periods. During this period, tribes multiplied and many branches spread to modern times. Therefore, it was the most prosperous Taoist school in the late feudal society of China, and almost became the representative of Quanzhen religion. Its grand occasion is similar to Lin Ji in the five Zen families, so there is a saying that "Lin Ji has been a dragon gate for a long time".

The Dragon Sect inherits all the truth of its ancestors and is famous for its mastery of Inner alchemy.

There are many famous internal alchemists under his door, such as Wu Shouyang, Xie Ningsu, Liu Huayang, Liu, Min Yide, etc., and they are the best among them. Compared with their predecessors, the book of Inner Dan written by them has both inheritance and development, and its general feature is that its techniques are more detailed and simple.

The spread center of Longmen Sect is in the south of the Yangtze River (different from Quanzhen Taoism in the early north), and it is inevitably influenced by the orthodox Taoism based in the south, showing a trend of integration with the orthodox school. For example, Shi Liang, Taoist priest of Tiezhu, whose ancestral home is Changyue Wang, is the eighth generation descendant of Longmen. Later, it was changed to Zongzhengyi, and the Suzhou dome mountain tribe was raised. The eighth generation Sun Shouyi went to Yan Xiaofeng and lived in Gan Yuan Temple in Maoshan. His descendants converted to the Maoshan Sect. The eighth generation Xu Shoucheng attended the Dharma Meeting of Kong Xuanwei of Jingmingdao in Xishan, Nanchang, and preached Jingmingdao. His disciple Zhang Taixuan is also a Taoist of Jingming, Zhou Defeng. Wang Dongyang, the 10th generation, lived in Dida Mountain in Yuhang at night and helped people make a blessing. All prayers were answered. Jin Gai Xin Deng called him "very famous." Xu Guiyan, the eleventh generation, later returned to the orthodox school, known as Chen Han, and was good at Taoism. His disciples Jiang Yu 'an, Chen Qiaoyun and Zhu Chunyang all got Zhengyi, and Jiang Yu 'an inherited Zhengyi school. Then Shen, Min Yide, Zeng Yiheng, Wang Laiyin and Chen Lai Gan. By the end of the Qing Dynasty and the beginning of the Republic of China, all the Quanzhen Longmen Taoists in various places, besides practicing their lives at home and strictly observing the precepts, mostly prayed for blessings and fasted outside to earn incense for a living. There is little difference in religious practice between Quanzhen school and Zhengyi school.

Third, Quanzhen Longmen has taught real people and preached barristers.

Longmen enlightened Qiu Zu, a true Wang Changchun, and descended to earth under his guidance.

The first generation Zhao Daojian

The second generation of Dechun Zhang

The third generation of Chen Tongwei

The fourth generation of Zhou Xuanpu

Fifth generation Zhang

Sixth generation Zhao

The Seventh Generation Changyue Wang

The eighth generation Tan Shoucheng (word heart month)

Ninth generation Zhan Tailin

The 10th Muqingfeng (Purple Yu Fang)

The eleventh generation Zhu Yihe (self-evident)

The 12th Generation Yuan Yangju (word clear)

The thirteenth generation of Wang Laihuai (word dust)

Fourteenth generation white (word photo)

The fifteenth generation of Cheng Benhuan (word) and Zhang Benwu (word Shoushan)

Sixteenth generation Zhang (word lang ran)

The 17th generation of Zhang Juezhi (whose real name is Zhi, a gifted scholar)

The eighteenth generation of Lv Yongzhen (word Gan Chu) and Meng (word Huo Yi)

Nineteenth generation Zhang ()

The 20th generation Gao Mingdong (word Yunxi)

The twenty-first generation Chen Zhilin (word Zhong Gan,No. Yu Kun)

The 22nd generation, Wang Lixian.