Zhang Boduan of the Northern Song Dynasty was a native of Tiantai. I have learned a lot and wandered around in the clouds and rivers. The Tao of Hunyuan was spread in the late period but was not prepared, so he visited diligently and traveled all over the world. In the second year of Xining, Emperor Shenzong of the Song Dynasty (1069), Lu Longtu Gongxun visited Yidu, and then he traveled to Shu. Then he met Liu Haichan, who taught him the secret of returning gold liquid to the elixir of fire. He changed his name to "Uncle Ping" and took the nickname "Ziyang". After successful cultivation, he wrote "The Enlightenment Chapter" and published it in the world.
There is a monk who practices precepts, concentration and wisdom. He thinks that he has obtained the most superior Zen teachings and can enter into trance and trance. He can travel hundreds of miles away in an instant. One day, I met Ziyang, and they agreed with each other. Ziyang said, "Can Zen master travel far away with me today?" The monk said, "Yes." Ziyang said, "I just obey orders." The monk said, "I would like to go to Yangzhou to see the beautiful flowers." Ziyang said, " "No." Then, Ziyang and the monk were in a clean room, sitting opposite each other with their eyes closed, both in a state of wandering. Ziyang had just arrived at the place, but the monk had already arrived. After walking around the flower three times, Ziyang said, "I came here with the Zen Master today. Each of us broke a flower as a reminder." The monk and Ziyang each broke a flower and returned. After a while, Ziyang and the monk woke up. Zi Yang said: "Where is Zen Master Qionghua?" The monk's sleeves were empty. Ziyang picked up a qiong flower in his hand and laughed and played with the monk. Ziyang said: "In this world, people are studying Zen and learning immortality, just like the two of us. We have seen each other from time to time." Ziyang and the monk became sworn friends. Later disciples asked Ziyang: "That Zen master is wandering in the same way as my master. Why is there such a difference in breaking flowers?" Ziyang said: "My Golden Elixir Dao cultivates both life and life. Therefore, when gathered, it forms a shape, and when scattered, it forms Qi. Wherever he goes, the true god can see his form, which is called Yang Shen. He wants to see the results quickly, so he does not cultivate his life and directly cultivates Xingzong. Therefore, wherever he goes, people can't see his form, which is called Yin Shen. "The disciple said: "Wei."
Ziyang Changyun said: "Taoism established its religion based on Ming Zong, so Xiang talked about Ming, and talked about Xing a little. Talking about fate, life and nature are not separated, and Tao and Buddhism are essentially the same. Sakyamuni was born in the West, and he also cultivated the way of life and life. This is the highest method, so he is called the Golden Immortal. : 'The reason for the six years of snow ridge is just to harmonize the Qi and the spirit. Only by taking one breath for a hundred moments can you know that the great road is the whole body.' Zhongli Zhengyang also said: Bodhidharma faced the wall for nine years before he could surpass the inner courtyard; the World Honored One has meditated on the heart. After six years, ordinary dragons appeared. From this, it is known that Sakyamuni's mind is divided into two, which is the method of two-seat meditation. , then the soul can be separated from the body and become a Buddha? Is this the fifth level of ghost immortals that I teach? They are one of the five immortals. They are detached in the underworld, have unknown gods, and have no surnames in ghost gates. Nameless, although he has not entered reincarnation, it is difficult to return to Peng Ying, and he has no destination in the end. He is just reborn and seizes his body. Those who practice it do not understand the great way at first, but want to achieve it quickly. Their appearance is like a gaunt tree, and their heart is as gray as death. The spiritual consciousness is kept within, and the yin spirit is not dispersed. It is a ghost with a clear spirit, not a pure yang spirit. Therefore, although it is called a ghost, it is actually a ghost. Therefore, gods and immortals do not take it. Sakyamuni also said: "Only through the Buddha's vehicle can one achieve salvation, and there is no other vehicle." He also said: "There are no two vehicles in the world that can achieve salvation, but there is only one Buddha's vehicle that can achieve salvation." Taking the two vehicles, that is, I teach not to take the ghosts and immortals. However, people's abilities and weights are different, so Shi Shi said "the method of the three vehicles"; Taoism divides it into "five classes of immortals" and three thousand and six hundred sects. The real person said: "There are three thousand six hundred gates of wonderful teachings, and students each hold on to one as their root. How do you know that these magical secrets are not in the three thousand six hundred gates?" ." Taoist Alchemy Treatise, Neidan Alchemy.
"Enlightenment Chapter", written by Zhang Boduan of the Northern Song Dynasty. There are seven types of "Wuzhen Chapter" included in "Tao Zang". The bibliography is as follows:
1. Eight volumes of "Commentaries on Ziyang Zhenren's Enlightenment of Truth". Weng Baoguang, the unknown son of Xiangchuan, noted it, and Xuanzi Dai, the eldest son of Jiqing Kong, established his clan.
2. Five volumes of "Three Notes on Ziyang Zhenren's Enlightenment Chapter". Zixian Xue Daoguang, Zi Ye Lu Shu, Shangyang Zi Chen Zhixu annotated.
3. One volume of "Zhenzhen Ziyang's Enlightenment Chapter Directly Explains in Detail the Secrets of the Three Vehicles". Nameless child Bao Guang.
4. One volume of "Collections of Ziyang Zhenren's Enlightenment".
5. Three volumes of "Commentaries on the Enlightenment of Enlightenment". Note by Weng Baoguang, the unknown son of Xiangchuan.
6. Seven volumes of "Lecture Notes on Ziyang Zhenren's Enlightenment". Written by Yunfeng Sanren Yongjia Xia Zongyu.
7. Five volumes of "Wuzhen Chapter" collected in Volume 26 of "Ten Books on Cultivation", annotated by Ye Shibiao, Yuan Gongfu, Xiangchuan Weng and Wumingzi.
Combining the seven categories, we can see that "Wu Zhen Pian" was popular in the Song and Yuan Dynasties. There must have been more than these annotations at that time, but now they are divided and combined into these seven types, which were circulated in the early Ming Dynasty and included in "Tao Zang". Since the Northern Song Dynasty, "Wu Zhen Pian" has been highly praised by scholars.
However, Buddhists and those close to the Buddha often distorted the text and even made assumptions about the text. As a result, the authenticity of each text coexisted, and there were many discrepancies in the text. Taoist inner elixir cultivation is one of the important contents of Taoist culture and has attracted the attention of researchers for a long time. The "Wuzhen Pian" written by Zhang Boduan, a Taoist in the Northern Song Dynasty in the eighth year of Xining (1075), is another important work on the Alchemy Classic after Wei Boyang's "Shen Tongqi" in the Han Dynasty. It can be said that they are both the ancestors of the Alchemy Classic and the most important work in Taoism. One of the main classics of alchemy, its alchemy status is similar to Wei Boyang's "Zhou Yi Shen Tong Qi". The whole book is composed of poems, songs and other genres, including 16 seven-character and four-rhyme poems, 64 quatrains, 1 five-character poem, and 12 additional poems on Xijiang Yue. Summarizes the inner alchemy formulas since the Northern Song Dynasty, inherits the theory of dual cultivation of life and life by Zhong Liquan and Lu Dongbin, and also analyzes the "refining Qi into Qi", "refining Qi into Spirit", "refining Spirit into void" in Chen Tuan's "The Promise Picture", etc. The idea was further developed.
The 16 seven-character rhyme poems serve as a general summary, pointing out that cultivating inner elixirs is the only way to achieve enlightenment and become an immortal, and it is difficult to achieve enlightenment through various side techniques. And pointed out some things that need to be paid attention to in inner alchemy practice.
The 64 quatrains describe in detail the process and methods of inner elixir cultivation, specifying the need to first set up the tripod, then pick up the medicine, and then set the fire.
A five-character poem explains the entire process of the exercise. The 12 Xijiang Yueduo repeat the discussion of the previous poems.
At the end of the volume, there are also 32 "Miscellaneous Comments on Praise of Poems and Songs". It is believed that through cultivation, one can achieve the state of emptiness and inaction, return to the original, and become one with the Tao.
(The prefaces of this book are all the same and different. The version of "Lecture Notes" by Xia Zongyu of Song Dynasty, the version of "Annotations" by Weng Xiangchuan Yuanming Wumingzi, the version of "Chanyou" by Zhu Yuanyu of Qing Dynasty, the version of "External History" by Lu Xixing of Ming Dynasty, None of them have included this preface; the original version of "Justice" by Dong Yuanzhen of the Qing Dynasty has been abridged, and he notes that "the section is from Tao's version"; "Ten Books", "Annotations", "Three Notes", "Zhizhi", etc. have all been included. Preface, but there are also discrepancies with each other. Liu Shipei's "Du Dao Zang Ji" in the late Qing Dynasty said: "The old version of Zhang's self-preface only has seven rhymes and sixteen lines, one five-character line, sixty-four quatrains, and twelve poems. No other chapters are included. Xia Zongyu's "Lecture Notes" has the same version. "The eighty-one poems in the book, like the number of ninety-nine, are purely Taoist theories. However, commentators have different opinions on this preface, and it is suspected that they are mixed. That is to say, there are ten versions. , there are five kinds without this preface, including "Daoshu", and one has a large abridgement of "Zhizhi", "Three Notes" and "Annotations" with the same content. They all contain references to "Chuan Deng Lu" and "Enlightenment by Hitting Bamboo". , "Ten Books" does not record this paragraph. This difference is due to the different views of the annotators. Those who are close to Buddhism record Buddhist scriptures; those who are closer to Taoism and Confucianism delete the Zen words (such as Dong Dening's original version, etc.); those who are purely Taoist do not record it. The harmonizer records a few symbolic sentences (like the ten books, all of which seem to be added or subtracted according to one's own ideas, but are not original sentences.) As for the complete deletion of this preface, there is actually doubt about its authenticity, such as Weng Baoguang, Chen Zhixu, and others. Lu Xixing and others did not include it because the content of the preface and the pure Taoist doctrines such as "Shen Tongqi" and "Wuzhen Chapter" were contrary to the basic stance of Taoist culture. Zhu Yuanyu was an authentic Longmen disciple and seemed to doubt its authenticity, so " There is no such preface in "Tao Zang Ji Yao".
Most religious insiders and scholars believe that this preface and part of the book are forged or were modified and included with other Taoist materials when Taoism was weak in the Song, Jin and Yuan Dynasties, such as Gu Ling. The Bao Sutra has a very clear "culture-oriented stance". However, most of these typical materials were already in the debate between Buddhism and Taoism from the Southern and Northern Dynasties to the early Yuan Dynasty, especially in the Yuan Dynasty when Buddhists instigated the rulers of the Yuan Dynasty to burn the "Tao Zang". It was completely deleted, which made the stance and thoughts of the early Lingbao School obscure for a long time. It was not until the discovery of Dunhuang Dao Zang that it was reappeared. However, if the "Wuzhen Chapter" was changed beyond recognition, for example, the part about cultivating one's life was changed to Buddhism. Yes, later generations will definitely find modifications when they re-learn Taoism. Therefore, some of the words are replaced, such as Tao and Immortal are replaced by Buddha; real person is replaced by Tathagata; Tao nature is replaced by Buddha nature and Zen nature; elixir is replaced by Zen. And so on. The compilation of the stories of "Lü Dongbin took part in Huanglong" and "Zhang Borui took part in Buddhist scriptures" in "Jiatai Pu Deng Lu" has considerable technical content: although this story contains the meaning of "Buddha is higher than Tao", it is not true. The fictional plot of the story is not completely groundless, but is carefully compiled on the basis of special research on Taoist inner alchemy. Therefore, it is quite confusing to readers, including some Taoists. Many Taoists are confused. Believing it to be true, Lu Dongbin's ginseng Huanglong and Zhang Borui's ginseng Buddhist scriptures were actually passed down, so that "the world is hidden in a grain of millet, and the mountains and rivers are cooked in half a liter of pan" was regarded as a famous saying of Lu Dongbin and was widely spread in the Taoist circles, such as "Tao Yuan Hui Lu", This matter is recorded in Taoist classics of the Ming and Qing dynasties such as "The Complete Book of Lu Zu" and "The True Interpretation of Journey to the West", while the tampered preface and miscellaneous words to the "Wuzhen" chapter were recorded in "Tao Zang".
It can be seen that the influence of his story was widely recognized by the religious circles at that time. Many Taoists believed it to be true and maintained and spread this theory without realizing it. In the Yuan Dynasty, Taoism was abolished and the Taoist scriptures were seriously damaged. According to rough statistics, there are 794 kinds of Taoist temples and 2500 of them. Volumes, equivalent to half of the Ming Dynasty's "Zhengtong Dao Zang" were burned. When the Dao Zang was re-edited in the Ming Dynasty, sutras were collected from various regions. It is understandable that the compiler mistakenly thought that the revised part was a work integrating three religions into one and included it in the Dao Zang. ) (Later generations of Buddhists slandered Lu Zushen Huanglong and Zhang Zushen Buddhist books, please click on Lu Zushen Huanglong to see.)