Chen Tuan

Chen Tuan

Chen Tuan (November 25, 871 to August 25, 989) was born in Zhenyuan, Bozhou (now Luyi County, Henan Province, also known as Bozhou City) (or chongkan County, YUNPU Prefecture, chongkan Town, Tongnan District, Chongqing city). He is a famous scholar of health preservation in Northern Song Dynasty.

In 888, Chen Tuan was summoned by the emperor and was given the title of "Qingxu Chushi". In the third year of Changxing (932), Chen Tuan went to Luoyang, the capital of the late Tang Dynasty, to be a Jinshi candidate, and he lost his reputation. In 935, he lived in seclusion in jiushiyan of Wudang Mountain.

In the second year of Tianfu (937) of the later Jin Dynasty, he returned to ancient Shu, worshipped the authority of Tianqing temple in Qiongzhou, and learned how to lock nose. He has written many monographs, such as fetal rest formula, Zhixuan chapter, etc. In the fourth year of Tianfu in the later Jin Dynasty (939), he traveled to Emei Mountain to give lectures and was called "Emei immortal". His works include Guan Kong Pian, etc. He was also a teacher of the Taoists in Mayi and was engaged in the study of the book of changes. He has written many books, such as the annotation of the zhengyixin method of the Taoists in Mayi, the preface of the picture of Yilong, the theory of Taiji Yin Yang, the picture of Taiji and the picture of Xiantian Fangyuan, etc. In the 12th year of Tianfu (947), Chen Tuan lived in seclusion with Taoists in Mayi at Yuntai temple in Huashan. He often travels between Huashan Mountain and Wudang Mountain. In 956, he was summoned by Chai Rong, the emperor Shizong of the Later Zhou Dynasty, and appointed "Jianyi doctor" instead of being an official. He was given the title of "Mr. Baiyun".

In 977, Emperor Taizong Zhao Guangyi summoned Chen Tuan. In the first year of Yongxi reign (984), Taizong summoned Chen Tuan again and granted him the title of "Mr. Xiyi". Duangong two years (989) in July, died in Huashan Zhang Chaogu, at the age of 118.

Life of the characters

When I was young, I fell behind

Chen Tuan (TU á n) was born in Zhenyuan County of Bozhou (now Luyi County of Henan Province) or chongkan town of Puzhou (now chongkan town of Tongnan District of Chongqing city). Born on October 10, 871, Yizong of Tang Dynasty, when he was four or five years old, he played on the Bank of the vortex water and was nursed by an old woman in green. Since then, Chen Tuan has become more and more intelligent. When he grew up, he read a hundred classics and histories. When he saw them, he would never forget them. He was famous for his poems.

After the Five Dynasties, in the middle of the year of Changxing in Tang Dynasty (931), he failed in the examination. From then on, he did not seek salary or official position, but enjoyed the scenery.

Living in seclusion in a famous mountain

Chen Tuan himself once said that he met sun Junfang and Zhangpi. They were noble and said to Chen Tuan, "Wudang Mountain jiushiyan can live in seclusion."

In 935, Chen Tuan went to live there. There, Chen Tuan had been practicing Taoism for more than 20 years, drinking only a few glasses of wine every day. Later, Chen Tuan moved to Yuntai temple in Huashan, and then to shaohuashan cave again. Every time he goes to bed, he doesn't wake up for more than 100 days.

Jinjin two emperors

Zhou Shizong was fond of the Taoist's magic of burning and refining pills to turn gold and silver. Some people played Chen Tuan's name to the imperial court.

In 956, Zhou Shizong ordered Huazhou to send Chen Tuan to the imperial court and left him to live in the palace for more than a month. Chen Tuan replied, "Your Majesty is the leader of the four seas. You should be committed to governing the country. How can you pay attention to things like Huang Bai's alchemy?" Zhou Shizong didn't blame him, but appointed him as a counsellor. Chen Tuan resolutely refused to accept the position. Knowing that Chen Tuan had no other tricks, Zhou Shizong sent him back to his original place of residence and ordered the governor of the state to visit Chen Tuan during the Spring Festival.

In 958, when Zhu Xian, the governor of Chengzhou, bid farewell to the emperor, Zhou Shizong ordered him to bring 50 pieces of silk and 30 jin of tea to Chen Tuan.

In 977, Chen Tuan came to the court to worship him. Taizong treated him very well.

In 984, Chen Tuan made a pilgrimage again, and the emperor treated him with great courtesy. To the Prime Minister Song Qi and others, Chen Tuan said: "Chen Tuan is a real outsider who is good at himself and not interfered by the situation and interests. Chen Tuan has lived in Huashan for more than 40 years and is estimated to be nearly 100 years old. He said that he had experienced five dynasties of rebellion and was glad that the world was peaceful now, so he came to the court to pay homage to me. His views are worth listening to. " So the envoy sent Chen Tuan to Zhongshu province. Song Qi and others asked Chen Tuan calmly and said, "can you teach others the method of mystical cultivation that you got?" Chen Tuan replied, "I'm a hermit in the mountains. I'm of no use to the current world. I don't know how immortals turn alchemy into gold and silver, or how to keep fit. There's no such recipe to teach. If we can make the day soar, what good will it do to the world today? Now, the emperor is beautiful and has the same appearance as heaven and man. He has a profound understanding of the past and the present. He is really a monarch with morality, benevolence, righteousness and holiness. It's time for the monarch and his officials to work together to promote reform so as to bring peace to the world. The contribution of diligent practice is not as good as that. " Song Qi and others called Chen Tuan good, told the emperor Chen Tuan's words, the emperor valued Chen Tuan more. In the same year, Emperor Taizong issued an imperial edict to Mr. Xiyi, and gave him a set of purple clothes to stay in the Imperial Palace, and ordered officials to repair the Yuntai temple where he lived. The emperor sang poetry and Fu with Chen Tuan many times, and released him back to the mountain a few months later.

Tong Yi Neng

Chen Tuan was fond of reading the book of changes. He often called himself Fu Yaozi and wrote 81 chapters of Zhi Xuan pian to explain how to guide health preservation and turn mercury into a pill. Prime Minister Wang Pu also wrote 81 chapters to annotate the gist of Zhi Xuan pian.

Chen Tuan's Fables of three peaks, Gao Yang Ji and diaotan Ji are more than 600 poems.

Chen Tuan could foresee what he wanted. There was a big ladle hanging on the wall in his studio. Taoist Jia Xiufu wanted the big ladle in his heart. Chen Tuan immediately knew what he meant and said to Jia Xiufu, "you didn't come here for anything else, you just want my big ladle." Chen Tuan asked the waiter to take the ladle to Jia Xiufu. Jia Xiufu was surprised and thought that Chen Tuan was an immortal.

There was a man named Guo Hang who lived in Huayin when he was a child and spent the night at Yuntai temple. Chen Tuan asked him to go home in the middle of the night. Guo Hang hesitated. After a while, Chen Tuan said, "you can't go back." The next day, Guo Hang returned home. Sure enough, his mother suddenly got heartache and almost died in the middle of the night, and his meal was better.

The stone chamber passed away

In the early years of Duangong, Chen Tuan suddenly said to his disciple Jia Desheng, "you can chisel a stone in Zhang Chaogu for a room, where I will have a rest."

In the autumn and July of the second year of Duangong (989), the stone chamber was chiseled. Chen Tuan himself wrote hundreds of words as a playing table. The table roughly said: "I will be exhausted, and it is hard for the holy Dynasty to be attached to me. Then I will be transformed into Zhang Chaogu under the lotus peak on the 22nd of this month." As expected, after seven days, the body was still warm. At that time, there were five kinds of color clouds to cover up and block the entrance of the cave.

Academic thought

studies of the Book of Changes

The basic characteristic of Chen Tuan's academic thought is that it is mainly based on the study of Lao, and also integrates the Taoist Yi. From the theory of the generation of cosmic characters in Laozi and other books, and based on the Taoist anti origin theory and Laozi's belief of returning to simplicity and returning to life, this paper combines the thought of the order and regularity of the change of hexagrams in Zhouyi with the thought of natural inaction in Laozi, and regards the nihilistic nature of Tao as the essence of concrete individual change The regularity and order are the content and manifestation of the nihilistic natural Tao. The Tao is inseparable from the use of individual change, and the use of individual change shows the content of the Tao, so as to connect the Tao with the instrumental use in the way of body use, and communicate the metaphysical and the metaphysical, so as to establish the metaphysical ontological basis for the cultivation of Taoism and lay the realistic and material foundation for the metaphysical Tao. To achieve both "poor high far", and can be implemented. Systematically construct the theoretical system of character generation and cultivation.

From the perspective of the evolution of Neidan Taoism in Sui and Tang Dynasties, Neidan Taoism also quoted Lao Tzu's "special Qi to softness" and other words. This is the main source of Chen Tuan's academic thought. Chen Tuan systematically established the theory of Inner Alchemy on the elucidation of Lao and the changes of Taoism. He was deeply influenced by the Taoism of pre Qin, Wang Bi and the people of Tang Dynasty by the way of thinking invented by Lao and Zhuang.

Chen Tuan inherited the Yi thought of Taoism in the pre Qin and Han Dynasties. In the annotation of zhengyixinfa, Chen Tuan quoted Liezi tianruipian to explain the so-called "Yi" in the book of changes with Lao Tzu's "invisible" way, saying: "the Yi is the great Yi, and the great Yi has no Qi. If you don't see it, if you don't hear it, if you don't follow it, you can't. It is also said that the change is a kind of mysterious and empty silence. And change easily into one, change one into seven, change seven into nine, change nine into one. One is the beginning of deformation.

There is a saying in Laozi that "Tao begets one". Chen Tuan inherits the viewpoint of Liezi and interprets it from the perspective of "communication" and "change", which means that change into one is the beginning of the formation and change of all things. This is the integration of the two in the sense of exploring the "origin" of all things. In Wuji map, the "origin" is summarized as "return to Wuji". Chen Jingyuan's opinions are recorded in his notes to Daodejing and Nanhua Jing.

Image number

The so-called "image" refers to the hexagram image and Jue image in the book of changes, as well as the universal phenomenon of the world's generation and development represented by the hexagram image and Jue image, so as to seek the law of the change of all things. Chen Tuan's xiantiantu is the representative of his iconology. "The biography of Zhu Zhen in the history of Song Dynasty" says: "Chen Tuan passed on the congenital map to Fang, Fang passed on to Mu Xiu, Mu Xiu passed on to Li Zhicai, and his talent passed on to Shao Yong." Shao Yong's Yi ology is called congenital Yi ology. According to some historical materials, it is related to the congenital map handed down by Chen Tuan. The so-called congenital graph mainly refers to the schema of heaven and earth.

The so-called "number" refers to the mathematics, mathematics and "River" in the book of changes

Chinese PinYin : Chen Tuan