Chen Tuan (871-989), the word Tu Nan, was given the names "Mr. Baiyun" and "Mr. Xiyi". In the 12th year of Tang Xiantong (871), Chen Tuan was born in Zhenyuan County, Bozhou (now Chenzhuang Village, Shili Town, Qiaocheng District, Bozhou City) (or Chongkan County, Yunpu Prefecture, now Chongkan Town, Tongnan District, Chongqing City). A well-known Taoist scholar and health care practitioner in the Northern Song Dynasty respected the learning of Huang Lao.
in the first year of Tang Wende (888), Chen Tuan was summoned by the emperor and given the title of "Qing Xu Chu Shi". In the seventh year of Wu Yuebao in the Five Dynasties and the third year of Changxing in the late Tang Dynasty (932), Chen Tuan went to Luoyang, the capital city, to take the exam and was named Sun Shan. In the second year of Qingtai in the late Tang Dynasty (935), he lived in seclusion in Jiushiyan, Wudang Mountain. In the second year of Tianfu in the late Jin Dynasty and the first year of Shengyuan in the Southern Tang Dynasty (937), he returned to ancient Shu and worshipped He Changyi, the prestige of Tianqing Guandu in Qiongzhou, to learn nose locking. He has written monographs such as "Fetal Interest Tactics" and "Zhi Xuan Pian". In the fourth year of Tianfu in the late Jin Dynasty (939), he visited Emei Mountain to give lectures, and was named "Emei Real Person". He is the author of "Viewing the Empty" and so on. He worshiped the Taoist priest of Ma Yi as a teacher, engaged in the study of Yi, and wrote Notes on Yi Yi Dao Zheng Yi Xin Fa, Preface to Yi Long Tu, Tai Chi Yin Yang Shuo, Tai Chi Tu and Congenital Fiona Fang Tu, etc., and most of the works that are circulating now are under the guise of names. In the 12th year of Tianfu in the late Jin Dynasty (947), Chen Tuan lived in seclusion in yuntaiguan, Huashan. I often travel between Huashan Mountain and Wudang Mountain. In the third year of Xiande in the latter Zhou Dynasty (956), he was summoned by Chai Rong, Zhou Shizong, and was appointed as "Doctor of Advice". He refused to be an official and was given "Mr. Baiyun". In the second year of the Northern Song Dynasty (977), Song Taizong Zhao Guangyi summoned Chen Tuan. In the first year of Yongxi in the Northern Song Dynasty (984), Emperor Taizong summoned Chen Tuan again and gave him the title of "Mr. Xiyi". In the early years of the Northern Song Dynasty (988), he died in Zhangchaogu, Huashan at the age of 118. Basic introduction of real name: Chen Tuan alias: Mr. Baiyun, Mr. Xiyi, Qing Xu Chu Shi font size: Zitu Nan, No. Fu Yaozi's time: Tang Dynasty, Five Dynasties and Ten Kingdoms, Northern Song Ethnic Group: Han Nationality's birthplace: Zhenyuan County of Bozhou or Chongkan County of Puzhou. Date of birth: 871 AD. Time of death: 989 AD. His main works: Zhi Xuan Pian, Fable of Three Peaks, Levin Collection and Diaotan Collection. When he was young, he fell behind, lived in seclusion in a famous mountain and went to the second emperor. Records of historical records, examination of place of birth, important achievements, Lao Zi and Zhuang Zi, elephant number, main works, Zhi Xuan Pian, Yi Long Tu, Congenital Tu, Wuji Tu, character evaluation, commemoration of later generations, Chen Tuan Temple and Chen Tuan Park, Chen Tuan Temple in Bozhou, the life of the character was in Chen Tuan when he was young, and he was pronounced as tuán (the same as "Tuan") When he was only four or five years old, he played on the bank of the vortex, and an old woman from Tsing Yi nursed him. Since then, Chen Tuan has become increasingly clever and enlightened. When he grew up, he read hundreds of classics and became famous for his poems. In the mid-Changxing year (931) of the Tang Dynasty after the Five Dynasties, he went to try Jinshi. From then on, I did not ask for salary and official position, but took pleasure in mountains and rivers. The basic feature of Chen Tuan's academic thought is that he focuses on the study of Lao and integrates Taoism with Yi. Based on the theory of the generation of cosmic characters in Laozi and other books, and the belief that Laozi should return to simplicity and return to life, this paper combines the thought of the order and regularity of divination changes in Zhouyi with the thought of natural inaction in Laozi, and regards the nothingness of Taoist body as the essence of concrete individual changes, while the regularity and festival shown in the process of concrete individual changes. The Tao body is inseparable from the use of individual changes, and the use of individual changes reveals the content of the Tao body, thus connecting the Tao body and the device in a pragmatic way, connecting the metaphysical and the metaphysical, establishing the metaphysical ontological basis for Taoist practice, and also laying a realistic and material foundation for the metaphysical Tao body. It is both "poor and far away" and can be implemented. Systematically construct the theoretical system of character generation and cultivation. From the evolution of Inner-alchemy in Sui and Tang Dynasties, the inner-alchemy also quoted Laozi's words such as "Specializing in Qi and Tending to Be Soft" as the classics. This is the main source of Chen Chuanxue's thought. Chen Chuan systematically established the theory of Inner alchemy on the elucidation of Lao Zi and Taoist Yi, and his thinking method invented by Lao Zi and Zhuang Zi Yi was deeply influenced by Taoism, Wang Bi and Tang people in the pre-Qin period. Chen Tuan, like Chen Tuan, inherited the Taoist thoughts of Yi in the pre-Qin and Han Dynasties. In the annotation of Zheng Yi Xin Fa, Chen Chuan quoted Liezi Tianrui Pian, and explained the so-called Yi in the Book of Changes by the way of "turning a blind eye" in Laozi, saying: The Yi is great, and the Yi is also great. If you don't see it, if you don't hear it, you can't follow it, so the day is easy. Easy to change, I hope that it will be slightly mysterious and quiet. And changeable into one, one into seven, seven into nine, nine into one. One is the beginning of deformation. There is a saying in Laozi that "Tao gives birth to one". Chen Chuan inherited the viewpoint of Liezi, and explained it with "Tong" and "Yi", saying that Yi becomes one, which is the beginning of the formation and change of all things. This is a combination of the two in the sense of exploring the "original" of all things. In the Infinite Diagram, this "original" is summarized as follows Chen Tuan, who lives in seclusion in a famous mountain, once said that he met Sun Junfang and Chu Shi, two people. They were noble and said to Chen Tuan, "Jiushiyan in Wudang Mountain can live in seclusion." In the second year of Qing Tai in the late Tang Dynasty (935), Chen Tuan went to live there. There, Chen Tuan was convinced to practice Buddhism for more than 2 years, just drinking a few glasses of wine every day. After Chen Tuan moved to Huashan yuntaiguan, he moved to Shaohuashan Cave again. Whenever he sleeps, he stays awake for more than one hundred days. Zhou Shizong, the second emperor of Jin Dynasty, liked the Taoist priest's magic of burning alchemy medicine to touch gold and silver, and some people put Chen Tuan's name on the court. In the third year of Xiande in the latter Zhou Dynasty (956), Zhou Shizong ordered Huazhou to send Chen Tuan to the imperial court, and left Chen Tuan to live in the palace for more than a month. Zhou Shizong asked Chen Tuan about the magic of alchemy of gold and silver. Chen Tuan replied: "Your Majesty is the master of the four seas, and you should devote yourself to governing the country. How can you pay attention to such things as Huang Bai Fang Shu?" Zhou Shizong didn't blame him, and appointed him as a doctor of advice. Chen Tuan insisted that politely decline accept this position. Knowing that Chen Tuan had no other magic, Zhou Shizong let him go back to his original place of residence, and ordered the governor of the state to offer condolences to Chen Tuan on holidays. In 958, five years after Chen Tuan's image, when Zhu Xian, the secretariat of Chengzhou, said goodbye to the emperor, Zhou Shizong ordered him to bring fifty silks and thirty catties of tea to Chen Tuan.
in 977, the second year of Taiping and rejuvenating the country in the Northern Song Dynasty, Chen Tuan made a pilgrimage to the Song Dynasty, and Taizong treated him very well. In 984, the ninth year of Taiping and Xingguo, Chen Tuan made another pilgrimage, and the emperor treated him with more gifts. He said to the Prime Minister Song Qi and others, "Chen Tuan is a real outsider who is immune to the interests of the situation. Chen Tuan has lived in Huashan for more than forty years, and his estimated age is nearly one hundred years old. Chen Tuan himself said that he experienced five generations of chaos. Fortunately, the world is peaceful now, so it is worthwhile to come to the court to visit me, talk to him and listen to what he said. " So he sent a Chinese envoy to send Chen Tuan to Zhongshu Province. Song Qi and others asked Chen Tuan leisurely: "Can you teach others the method of Xuan Mo's self-cultivation that you have obtained?" Chen Tuan replied, "I'm a hermit in Shan Ye, and I'm of no use to the present world. I don't know how immortal alchemy turns into gold and silver, and how to breathe and preserve one's health. There is no such recipe to teach. If we can make the day soar, what good will it do to today's world? Now, the holy dragon is beautiful and unique, with the appearance of heaven and man, learning from the past and learning from the present, and delving into the chaos. He is really a monarch with morality, righteousness and holiness. Now is the time when the monarch and his ministers are United as one, and reforms are launched to make the world peaceful. The contribution of diligent cultivation is not as good as this. " Song Qi and others called it good, and told the emperor what Chen Tuan said. The emperor valued Chen Tuan more. In the first year of Yongxi in the Northern Song Dynasty (984), a letter was issued to Mr. Xiyi, and he was given a set of purple clothes, so that he could stay in the imperial palace and ordered officials to enlarge and repair the yuntaiguan where he lived. The emperor sang poems with Chen Tuan many times, and sent him back to the mountain a few months later. Tong Yi can predict that Chen Tuan likes to read the Book of Changes and can't put it down. He often wrote 81 chapters of Zhi Xuan Pian, explaining the things of guiding health preservation and turning mercury into elixir. Prime Minister Wang Pu also wrote 81 chapters to annotate the gist of Zhi Xuan Pian. There are more than 6 poems in Chen Tuan's stone carvings like Chen Tuan's Fables of Three Peaks, Levin Collection and Diaotan Collection. Chen Tuan can predict people's wishes. There is a big ladle hanging on the wall in his den. Taoist Jia Xiufu wanted this big ladle in his heart. Chen Tuan immediately knew what he meant and said to Jia Xiufu, "You didn't come for other business, but just wanted my big ladle." Chen Tuan asked the waiter to fetch a ladle for Jia Xiufu. Jia Xiufu was surprised and thought that Chen Tuan was a fairy. There was a man named Guo Ling, who lived in Huayin when he was a child and spent the night in yuntaiguan. Chen Tuan told him to hurry home in the middle of the night, but Guo Ling hesitated. After a while, Chen Tuan said, "You can not go back." The next day, Guo Ling came home, and sure enough, his mother suddenly got heartbroken and almost died in the middle of the night, and the kung fu of a meal was good again. The stone chamber died in the early years of the Northern Song Dynasty (988), and Chen Tuan suddenly said to his disciple Jia Desheng, "You can make a stone room in Zhangchaogu, where I will rest." In the autumn and July of the second year of Song Duangong (989), the stone chamber was chiseled, and Chen Tuan personally wrote hundreds of words as a performance table. The performance table roughly said: "My luck is running out, and it is difficult for the holy dynasty to be attached. Then I will take shape in the Zhangchao Valley under the Lotus Peak on the 22nd of this month." After that, he died as scheduled, and after seven days, his limbs and body were still warm. At that time, there were five colors of colorful clouds covering up and blocking the mouth of the cave, which lasted for months. Historical records record "Song History, Seclusion, Biography of Chen Tuan". Tai Hua Xi Yi Zhi. History of Song Dynasty, Art and Literature. Chen Tuan is often called "a man who worships niches in Western Shu" in the works of famous people in previous dynasties. In the Northern Song Dynasty, Li Zongtang compiled the Book of Xiangfu Tujing, and the Book of Puzhou Tujing recorded: "Chen Tuan, whose word is Tu Nan, worships people in niches." "If you are long, quit your parents to learn Taoism". Wang Xiangzhi's "Ji Sheng in the Land" in the Southern Song Dynasty in Chen Tuan records: "Qin Zhen Guan is in Chongkan Town, Anyue County, which is the old home of Chen Xiyi." "Xiyi's old home is located in Erli, Chongkan Town, Anyue County. At the beginning of the country, that is, its home was Lingshan Temple. Xuanhe, give the amount of' Qin Zhen'. " Feng Shubao, a Song Dynasty poet, also said in his book "Passing through Chongkan Village to Topic Xiyi House": "Xiyi's old house is located in Erli, Chongkan Town, Anju County. At the beginning of the country, that is, its house was Lingshan Temple, and it was given a' Qin Zhen' between Xuanhe". Yang Shen, a writer in the Ming Dynasty, wrote in his poem "Taihua folk songs send Chen Zixue to visit the three places" that "the old fairy of your family is hidden in the old place (self-note the people in Chen Xiyi's shrine), and the stone couch is desolate." In the chapter of Xiangxian in Tongnan County Records, his name is listed first, and it is recorded that: "Chen Tuan, a native of Chongzhen, Puzhou, was promoted by Changxing, and he was a scholar, so he left home and lived in Jiushiyan, Wudang." Chen Tuan also called himself "a man who worships niches in West Shu" in the preface to Yi Long Tu. The important achievements of Laozi and Zhuangzi are in Chen Jingyuan's Notes on Tao Te Ching and Notes on South China Ching. The so-called "image" in the number of images refers to the divinatory images and omens in the Book of Changes, as well as the use of divinatory images and omens to express all the phenomena of the world's generation and development, and to seek the law of all things' changes. Chen Tuan's Congenital Map is the representative of his iconology. The Biography of Zhu Zhen in the History of the Song Dynasty said: "Chen Tuan spread the seeds with the congenital map, spread Mu Xiu, Mu Xiu spread Li Zhicai, and only then spread Shao Yong." Shao Yong's Yi-ology is called congenital Yi-ology. According to some historical data, it has something to do with the congenital map transmitted by Chen Tuan. The so-called congenital diagram mainly refers to the schema of Gan Kun Kan Li. The so-called "number" in the congenital map refers to the mathematics and mathematical principles in Zhouyi and the mathematical laws of symbols in "River Map" and "Luoshu". Chen Tuan's Yi Long Tu is its mathematical representative. There is a volume of Yi Long Tu by Chen Tuan, and a preface to Long Tu is reserved in volume 85 of Song Wenjian. Chen Tuan's Yi Long Tu is of special significance in the history of Taoism and science and technology in China. Whether it is to construct the framework system of various disciplines with "Yi Tu" or to standardize the academic trend of various disciplines with the guiding ideology of Yi Theory, it has had a profound impact on the discipline of Chinese culture. The main work "Zhi Xuan Pian", chapter 81, expounds the things of guiding health preservation and turning mercury into elixir. Yi Long Tu is Chen Tuan's monograph on the study of He Tu and Luo Shu. Before the volume, there is an author's preface saying, "The dragon and horse began to draw negative pictures from Fuxi's generation. Before the ancient times, this book was already in place, or it was suspected that Chen Qi did not close it." In Zhong Ni, the meaning of the three Chen Jiu hexagrams is explored, and the reason why it is known is that the sage can't see its image. So God's will didn't match first, and Chen Qi was like. The sage sees the image and knows its use. It is a dragon figure who shows it when the sky is scattered, and uses it when it is combined with the best, while Zhong Ni shows it. This is a brief overview. " It is an important material for the study of the Book of Changes. Congenital Map mainly refers to the schema of Gan Kun Kan Li. According to the historical records ZhuZhen Biography, Shao Yong's Congenital Map was transmitted from Chen Tuan.
the symbolic schema of Dan Dao's health preservation in Wuji Map. Character evaluation self-evaluation: Funian Mountain lives in a wild place, grew up in Hannan, became a mature boy with a scholarly career, and wandered around the abode of fairies and immortals when he was strong, with the same sex and a heart of dust, and he did not know the shallowness of benevolence and righteousness, so he went to Tibet safely. After losing the lotus and taking off the fall, he was crowned with green hair and no grass shoes. He was interested in Muxi Xuan's way, but he didn't want to recite the articles of wind music. After reading South China and Morality frequently, Huang Ge Yu Tang refused to read it, and several lines of purple letters were issued, which annoyed Cai Feng's title and made him a luxury. He was retained by Baiyun. If you are in the dark, it will make you laugh. Song Taizong: Holding the road in the mountains, washing the heart and things outside, and nurturing the lofty spirit of Tai Su, we should be on the top of the world with a few stars, match the nest with the festival, and follow the path of Huang Lao. With the long-term strategy of economy, don't pay homage to princes; Accumulate the wizards of the phase, not the emperor. Wei Tai in the Northern Song Dynasty: Tunan is a man of great learning. Lu Jiuyuan in the Southern Song Dynasty: the study of Xi Yi, the study of Lao Shi. Hu Wei in Qing Dynasty: Xi Yi, a disciple of Lao Shi. In memory of later generations, Chen Tuan Temple and Chen Tuan Park is located in the southeast corner of Luyi County, Henan Province, on the south side of Ziqi Avenue. There is a park covering an area of more than 3 mu, called Chen Tuan Park. The lake is rippling in the park, surrounded by green trees and covered with grass. There are Chen Tuan Temple and Chenting in the southeast corner of the park. This is the place where Luyi people commemorate Chen Tuan-Chen Tuan Temple. According to historical records, Chen Tuan Temple, also known as Baiyun Temple. During the Jiajing period of Ming Dynasty, in memory of Chen Tuan, a squire named Zhang in Luyi donated more than 3 mu of land, which was built in Chen Tuan Temple and rebuilt in Qing Dynasty. Chen Tuan Statue Bozhou Chen Tuan Temple Chen Tuan Temple is located in Chen Zhuang, the southern suburb of Bozhou City. The temple consists of a mountain gate, a tablet pavilion, a main hall, a back hall, left and right side halls and a cultural corridor in Chen Tuan. Chen Tuan Temple, the hometown of Xiyi, is a temple shrine, as well as a memorial hall of Chen Tuan and an important cultural tourist attraction.