Zhang Yuchu

Zhang Yuchu

Zhang Yuchu (1359-1410), also known as Zixuan, also known as Qishan, was one of the most erudite teachers of Zhengyi school in Ming Dynasty. He was also known as a master of Taoism. The eldest son of Zhang normal, the forty second generation Tianshi, inherited the religion in 1377, and became the forty third generation Tianshi.

In the 13th year of Hongwu (1380) of Ming Dynasty, he was granted the title of "zhengyisi Daohe Wuwei xuanzu guangfan Dazhen", commanding the affairs of Taoism in the world. In February, he was summoned to the court to encourage the practice of the festival. His mother Bao was granted the title of Qingxu Chongsu Miaoshan Xuanjun. He ordered jianzhai to be held in Zijin Mountain (Nanjing) and Shenyue temple. In 1390, he was summoned to the pilgrimage, and the imperial edict was given to rebuild the palace.

Life of the characters

In the 24th year of Hongwu (1391), it was forbidden to issue the seal of Fu and Zhuan in private, and granted the seal of Xuantan to the Tianshi of Longhushan, so as to guard against Fu and protect the famous mountain (see the life record of huangmingen). Jianwen, once demoted, so in the Village Huang Ruo Feng (now ten miles southeast of Longhu Mountain) structure Xianquan jingshe home.

Zhu Di, Emperor Chengzu of the Ming Dynasty, ascended to the throne and went to the palace to celebrate his arrival. In 1406, the fourth year of Yongle, the imperial edict was issued to compile the book of cultivation. In five years, the seal script of Zhai was built three times in the dynasty. In the sixth and seventh years, he visited Zhang Sanfeng in Wudang Mountain twice. Yongle emerged in the eighth year. Tibet shed in Xianquan.

Qi Shan Gong was more than 20 years old and learned a lot from scholars. The author thinks that the healthy qi of literature is the spirit of the three lights and five mountains, and that "the development of literature leads to the development of literature, so the literature carries the Tao, and the writing of literature leads to the realization of the Tao". There are twelve volumes of Xianquan collection (see Taoist collection, four volumes of Siku Quanshu), ten rules of daomen, four volumes of Yuanshi wumetric renshangpin Miaojing Tongyi, and the preface of poetry and prose, which are respected by scholars both at home and abroad. He is good at painting ink and bamboo, good at lanhui, and good at landscape. He once painted the painting of Qiulin Pingyuan, and the painting of Xialin Qingyin in Hongwu's 31th year is handed down to the world. Now in Japan, he emerged in the 8th year of Yongle.

Historical records

Zhang Yuchu was fond of reading when he was young. He was not only familiar with his legendary talismans and rites, but also learned from many families. He was especially good at Ci and ink, which was valued by celebrities and scholars at that time. Su Boheng said that he was "rigorous in shape and broad in learning, and the change of spirit and immortality", and that he prayed for the supernatural. "Interpretation of Confucian classics There are hundreds of schools of thought, many of them are involved in... " Song Lian also praised: "Yingwu has literature, known as the Confucian of the immortals.". “…… At the beginning of the country, there were many famous monks, while the literati of Taoism were the only one in Yuchu.

Zhang Yuchu became the 43rd generation teacher of heaven in 1377. In the 11th year, he entered the court, and in the 13th year, he received the imperial edict of "zhengyisi, Daohe, Wuwei, xuanzu, guangfan, Dazhen" to lead the way. In the 16th year, he ordered to build a jade book to be held in Zijin Mountain. In eighteen years, he was ordered to pray for rain in the view of God and music, which came true immediately. In the 22nd year, the imperial edict was issued to rebuild the Grand Palace of the Qing Dynasty. Twenty four years ago, he was granted the seal of Zhengyi Xuantan. In Jianwen (1399-1402 AD), Juxiang Zisi was illegal and was removed from the seal. Emperor Chengzu ascended the throne and ordered his reinstatement. In the first year of Yongle (1403 AD), he was ordered to accompany him to worship the temple of heaven. In four years, he ordered him to compile daozang, and in five years, he ordered Chaotian Palace to build a jade law Dazhai. In 1409 and 1410, he was ordered to visit Zhang Sanfeng twice, but there was no result. After eclosion, the next Heavenly Master continued to compile daozang.

Academic theory

On valuing emptiness

After the development of the song and Yuan Dynasties, Tianshi Dao was very prosperous in the Ming Dynasty. From the forty second generation of Tianshi Zhang, to the fifty generation of Zhenjun Zhang Guoxiang, and even to the death of the Ming Dynasty, all the Tianshi Dao of the past dynasties were saved and taught as the real person of Zhengyi sect. According to the rank of the two products, there were assistant officials such as zanjiao and Zhangshu. Their family background was passed down together with Confucius, and they received special courtesy from the Ming Dynasty. But the prosperity of this kind of form needs the ideological theory as the foundation, inheriting and expounding the Taoist principles, and the inner spirit is more important. Zhang Yuchu, the real king of the forty third generation, is the potter of this inner spirit. In addition to compiling Taoist Scriptures, he wrote ten rules of daomen to discipline Daoliu. In his life, he wrote a lot of essays, pointing out that "literature can carry the Tao, and then the Tao can be explained.". There are twelve volumes of Xian Quan Ji handed down to the world, which put forward the philosophy of "emptiness" as the main body and the integration of reason. In the preface, Wang Shen called his works chongdao and shenben "not only contribute to the metaphysics, but also benefit the world religion".

Qi Shangong gave full play to Laozi's philosophy of "Dao Chong, but use or not surplus, the abyss is like the ancestor of all things" (Chapter 4), wrote the chapter of Chong Dao, absorbed lie and Zhuang's thought of only Tao and integrating emptiness. Through the understanding of "emptiness" and "reality", he came to the conclusion that "if it is not emptiness, then things can't change, and circulation" is the theory of valuing emptiness. Put forward the philosophy of Taixu as the body and Yin. (the chapter of Chunji · chongdao (the title of which is quoted below) says: "the heaven and earth are so big that Taixu is the body. And all things are living and changing in two places without stopping. One Yin and one Yang are just moving and moving

Because the body of heaven and earth is void and boundless, through the action of yin and Yang, there is the biochemistry of all things in the universe. And it is contained in the void, which is the master of all things. It is "Dao", that is "Li". Yu Shangong said: "it's not the greatness of Tao and the essence of reason. It's the best chance to kill God." (chongdao) thinks that "the change of cold and heat is different between day and night. If heaven's fortune does not stop, it will shine with the sun and the stars; if it is mighty with thunder, it will run with wind, rain and frost; if it is earthly, it will stand on mountains, flow with rivers and seas, and grow with plants, birds and beasts. The so-called Tao is also the reason. " However, although the biochemical information of all things is due to the action of yin and Yang, it comes from Qi, which is the essence of the change of yin and Yang. In the preface to shengshenzhang, he said: "all things are born from one Qi, and Qi is divided into Taiji judgments. The two instruments, four images and five elements are among Qi, and from the Qi of five elements, all things are born, and life is infinite." This is the return of Zhuangzi, Guanzi and Hanfeizi to explain the way. From this, a philosophical system of thought with Tao as the main body, Taixu as the body, Qi as the quality, yin and Yang as the five acts was formed, which represented the Taoist philosophy at that time.

Qi Shangong's philosophy is based on Taoism. Naturally, it should be applied to Taoist cultivation and health preservation. He put forward that "the nature of human mind is one of its principles", and that there is a Tai Chi in heaven and earth, and the heart is also Tai Chi. And everything has its own nature. So as to make the transition from Tao to humanity. In taijishi, he said: "nature is based on fate, reason is based on nature, and the unity of mind is called Tao. The body of Tao is called "extreme." Since the mind is also a Tai Chi, and the principle also has it, then the Tao takes emptiness as the body, and can grow and nourish all things. If the practitioners can practice the Tao to make emptiness, and the mind should not be blocked by things, then "everything is ready.". It further elucidates Mr. Xu Jing's theory of mind nature. He put forward the doctrine of "to be void is to be religious". It is believed that only "knowledge leads to emptiness, clarity leads to purity, purity leads to communication, and communication leads to divinity, while divinity leads to speed without disease, and does not arrive without practice.". All should and all should be achieved. " (Chong Dao) to be void is the mystery of the way.

For the practitioners, the first thing to achieve emptiness is to cultivate the mind, so that "L" will not be confused by things, will not feel things moving, will not worry about the desire of the dust, and will be empty and pure, then the way of life will be ready. The cultivation method of the way of life should not only pay attention to the cultivation of mind and nature, but also the cultivation of life skills. The two complement each other.

Xiangshan Gong Chang said in the chapter of asking the mystery: "those who are good at talking about immortals only say that they ignore and do not listen, and hold God to be quiet. It is to cultivate Qi by forgetting one's form, spirit by forgetting one's Qi, and emptiness by forgetting one's spirit. " It advocates that the practitioners should not "indulge in the art of gold, stone, vegetation, and clouds and clouds.". When "the mind and body are clear, the mind and body are divine, and the nature is natural." (preface to Huanzhen Collection) thinks that "Shenshi is the pivot of inner alchemy, and sun, soul, moon and soul are true lead and mercury.". The rising of Yang and the falling of Yin are inseparable from the prescription of midnight In this way, if we can "master the essence of the" 25 "and condense the Qi of" 91 ". "To nourish one's inner self is called Dan, and to practice one's outer self is called Dharma." (Wen Xuan) both internal alchemy and external alchemy need to be clear about their principles. Internal cultivation can make them become golden elixirs and immortals. Only when the internal cultivation is carried out and the external cultivation is carried out, can the various methods be used skillfully.

In this respect, it shows a similar attitude to Mr. Xu Jing and realizes the characteristic of returning to Huang laolie village.

On the teaching of Qi Dao

1. To affirm the origin and development of Taoism and to ascend to the pre Qin Taoism. At the beginning of his ten rules of daomen, it is said: "although there are three treasures of Daojing, it started from the Supreme Master who gave five thousand words of morality to Guan Yin." It means that he firmly takes Laozi as the source of Taoism. In addition, he also divided the development process of Taoism into two categories in the ten rules of daomen, namely: "if the five benefits of Wencheng were to kill people with gold, stone, plants and trees, then it would be called Fangshu in the world"; and "if it was applied externally, there would be praying and praying in the ancestral temple, since the disciples of koudu and Gelu said Fangsheng". He pointed out: "however, the two were not highlighted at the beginning.". Therefore, he believes that "killing the body and taking calamity by the golden and stone plants" and "praying and praying in the ancestral temple" which are popular in the world are not the right way. They are both "going to the foundation of the Taishang religion, nihility and quietness, and the beauty of doing nothing but saying things, and the future is far away.".

2. Internal training is the foundation and life cultivation is the foundation. In the ten rules of daomen, he admonished that all the Taoists should take "true skill" as the basis and pay attention to the cultivation of inner alchemy. In his other poetry works, he also involved in inner alchemy. He clearly pointed out that "sitting in a circle and keeping quiet is the foundation of entering Tao". He also denounced the popular technique of adopting the imperial daughter of war at that time, saying that "you will die and die before you die.". It emphasizes the need for double cultivation of life and mind, and opposes the single cultivation and the stagnation of emptiness.

3. The internal practice is the basic way of fasting. Zhang Yuchu emphasized that internal cultivation is the foundation of external cultivation. All fasting rituals and various schools of thunder cultivation should be carried out by "understanding the root of human nature and life, accumulating real skills". Like a soul

Chinese PinYin : Zhang Yu Chu