Wang Zhongyang (1113-1170) is the founder of Quanzhen Taoism. Formerly known as Zhongfu, the word Yunqing was born in Dawei Village, Xianyang (now Xianyang City, Shaanxi Province). According to legend, he is over six feet tall, with big eyes and a long beard. He was born in a rich family. Wang Zhongyang often lends money to the poor with millet, which is quite famous locally. At the age of 20, Wang Zhongyang was promoted to be a scholar, but failed. In the first year of Emperor Xizong of Jin Dynasty (A.D. 1 138), he participated in the Jin Wu Ting Ju and was an academician of China Academy of Sciences. So I changed my name to Dewei, the word Shixiong. Later, he served as wine tax supervisor in Ganhe Town (now Kun County, Shaanxi Province). Under the rule of the Jurchen nationality, his life was unhappy. With the famine, Wang Zhongyang's home was ransacked by bandits, so he indulged in drinking all day, regardless of housework, and lived alone.
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In the fourth year of Jin Dynasty (A.D. 1 159), Wang Zhongyang met two immortals in Ganhe, who were said to have been naturalized in Lv Chunyang, and taught the formula of monasticism. The following year (A.D. 1 160), he met the immortal again in Yongquan, Shaanxi Province, and was given the five-secret word, so he changed his name to Su and was named Chongyang Zi. From the first year to the third year of Dading (A.D.11-A.D. 1 163), he enclosed himself in the tomb of the living dead in Shinan Village, Zhong Nanshan (now Anzu Town, Huxian County, Shaanxi Province), and planted all kinds of begonia in the four corners of the tomb, predicting the future. Soon after, Wang Zhongyang moved to Liujiang Village (Zuan Town) and Taoist friend Mao Jiean * * *, and added another disciple Yan Chuchang (A.D. 1 165438- A.D. 183). Wang Zhongyang was his great-uncle, and Yanchu later settled in Zhong Nanshan to practice Buddhism. The above-mentioned people were Wang Zhongyang's early disciples.
In addition, it is said that Wang Zhongyang met Liu Haichan, Xiang Yan of Liao country (the year of birth and death is unknown) and asked him to preach in Shandong. When Wang Zhongyang visited the Taiping Palace in Zhong Nanshan, he wrote an inscription on the wall, predicting that his life span was only over 50 years old. However, he really only lived to be 58 years old. In the seventh year of Dading (A.D. 1 167), Wang Zhongyang burned Mao 'an and went to Shandong to preach. In Yecheng, Liu Tongwei (1167-1196) came to worship as a disciple. In July of the same year, I arrived in Ninghai Prefecture and lived in Mayu Nanyuan (1123-1183). It was named Quanzhen Church, which is the origin of the name Quanzhen Church. The word "Quanzhen" appeared as early as when Wang Zhongyang lived in the tomb and practiced. He once wrote a poem "A Gift from the Tomb of the Living Dead to Ning Bogong", in which there is a sentence "Preserving God and nourishing the whole truth", which proves that the existence of God is closely related to truth.
Since then, five clubs have been established in Shandong: first, Wendeng Jiangshi Temple and Building Three Religions and Seven Treasures Club; The second is to build the Golden Lotus Hall of Ninghai House and the Golden Lotus Society of Three Religions; Third, Fushan County, Ninghai Prefecture, established three religions and three light meetings; Fourth, in Penglai County, Dengzhou, establish the Yuhua Society of Three Religions; Five, Laizhou Ye County, all three religions are equal. This is Wang Zhongyang's missionary strategy, establishing churches in various places and spreading all the truth.
Wang Zhongyang's famous disciple, known in the world as "Quanzhen Seven Sons", followed his teacher's orders. They are Qiu Chuji (1 148- 1227), Tan Chuduan (1123-185) and Ma Yu (/kloc-0). Wang Chuyi (1142-1217), Hao Datong (1140-1212), Ma Yu. In the autumn of the ninth year of Dading (A.D. 1 169), he and his disciples went west to Bianjing (now Kaifeng) and lived in Wang Mansion. In the tenth year of Dading (AD 1 170), he died on the fourth day of the first month. In the sixth year of Yuan Shizu to Yuan Dynasty (A.D. 1269), the court awarded the title of "The True King of Chongyang Quanzhen Hua Kai"; From the third year of Yuan Wuzong (A.D. 13 10), he was named "Chongyang Quanzhen Hua Kai Auxiliary Emperor".
According to historical records, Wang Zhongyang's works include thirteen volumes of Chongyang Quanzhen Collection; Ma Yu's poetry anthology is divided into three volumes, namely "Chongyang Jiaohua Collection" and "Chongyang Li Fen Poetry Collection". Wang Zhongyang's practice methods are as follows: Chongyang real person locks Jinmen jade lock, Chongyang real person grants Danyang 24 methods, and Ma Ziran then formula. These three volumes were put together and signed by Wang Zhe's son Chongyang in Zhong Nanshan. Secondly, Wang Zhongyang's remarks about establishing education were recorded by later generations as "Fifteen Theories on Establishing Education in Chongyang".
The classics that Wang Zhongyang urged people to read include Buddhism, Taoism and Confucianism, such as the Prajna Heart Sutra of Buddhism, the Tao Te Ching of Taoism, the Jing Jing and the Xiaojing of Confucianism. In Quanzhen religion, Wang Zhongyang tried to integrate the thoughts of the three religions, comparing them to three pillars, all of which are indispensable. In extracting the essence of Confucianism, Buddhism and Taoism, we find the universality of human beings: the true nature, that is, the true nature of human beings, that is, an original spirit that has not been defiled by material desires. This is a realm that needs to be achieved through continuous cultivation.
There is a saying of "merit" in the cultivation of Quan Zhen Dao, including true merit and true merit. Wang Zhongyang quoted Jin Zhenren's quotations, emphasizing that true work is the effort to cultivate the mind. It is necessary to be unmoved, true and pure, keep the yuan, preserve the vigor and enhance the vigor. To illustrate the high practice of real work. The meaning of true practice is to cultivate benevolence and help the poor, relieve the suffering of others, or to induce good people to practice Buddhism, emphasizing the unity of good deeds and inner nature.
The teachings and thoughts of Quanzhen religion are aimed at inheriting the moral life of Laozi and Zhuangzi and advocate returning to the true nature of human beings. At that time, many people joined the trend of Quanzhen religion by becoming monks and ascetic. This is very different from the traditional religious activities of the orthodox school, which give symbols and ceremonies, so some people call it "new Taoism". In turbulent times, Quanzhen religion has become the spiritual pillar of the people in war-torn areas, with a sharp increase in believers and growing momentum. In the Yuan Dynasty, it even developed into the First Avenue School in North China. Since then, there have been many schools of Quanzhen Taoism, which have penetrated into all levels of society and influenced all over the world. It is the prophecy of Rainbow Zhongyang in the tomb of the living dead that Quanzhen religion developed into an indispensable religious force in the history of China, and it is still circulating today.
author
Zheng (Associate Professor, General Education Center, Southeast University of Science and Technology)
Liu Weiting (Ph.D., Institute of Religion, Fu Jen Catholic University)
refer to
1. Chen Yuan, A Study of Hebei New Road in the Early Southern Song Dynasty, Beijing: Zhonghua Book Company, 1962.
2. Wade Zhong, translated by Xiao Kunhua: History of Taoism, Shanghai: Shanghai Translation Publishing House, 1987.
3. A Study of Taoism in Jin Dynasty: Wang Zhongyang and Ma Danyang, translated by Qin Weigang, by Buzhiwu Bangfu. Beijing: China Social Sciences Press, 2007.
4. Zheng, Quanzhen Religion and Mongolian Royal Family, Taipei: Taiwan Province Student Publishing House, 1987.
5. Zheng, "The Truth Thought of the Founder of Quanzhen Religion and the Integration of Confucianism and Buddhism", Furen Religion Research No.25 (20 12), p. 137-68.
6. Liu Weiting, Religious Medicine of Quanzhen Religion: A Case Study of Wang Zhongyang and His Disciples, Taipei: Master's Thesis, Institute of Religion, Fu Jen Catholic University, 2008.