Qianfeng Lineage
Original Chinese Language Article By: http://blog.sina.com.cn
(Translated by Adrian Chan-Wyles PhD)
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: This English translation is extracted from a much longer, and very well researched Chinese language blog article, about the developmental history of the Qianfeng School. The author makes clear that the Quanzhen, Namo School of Master Liu Mingrui and the Longmen School as practised by the Ch’an Buddhist Masters Liao Ran and Liao Kong (as well as the later Qianfeng School) – are linked through the teachings of Master Liu Huayang and are, therefore, all descended from the Wu Liu Branch of the Longmen tradition. This is to state that Master Liu Huayang is the ‘root’ master of all these traditions, and that through him is the association of the Qianfeng School with the Quanzhen School and its Longmen developmental branch. Master Liu Huayang was an inheritor of the Linji Ch'an School and the Longmen Daoist School of Wu Shouyang. What has to be remembered is that the Longmen School (Founded by Master Qiu Chang-Chun) was itself a development away from the traditional rigidity associated with the Quanzhen School. The Longmen School advocated the integration of a Daoist core of medicalised and transformative self-cultivation (nei dan) - with that of Buddhism, Confucianism and other beliefs and practises. As a consequence, Master Liu Huayang developed the Wu Liu School of the Longmen tradition – which officially integrated Linji Ch’an Buddhist meditative practice with that of Longmen Daoist (nei dan) self-cultivation. The Wu Liu, Namo and Longmen Schools are considered to be distinct manifestations of an identical underlying philosophy, and are not viewed as ‘different’ within Chinese cultural thought (although the unique lineages are obviously acknowledged). This accommodating attitude made the Longmen School very popular amongst the people. The Wu Liu School is a manifestation of the pure Longmen tradition of 'integration with difference’, the essence of which has been preserved and developed through the practises of the modern Qianfeng School. As a consequence of this ‘inter-connectedness’ of lineage, the Qianfeng School can rightly associate itself with philosophical Daoism (the ‘Daojia’ founded by Laozi), as well as the Quanzhen, Longmen, Wu Liu and Namo Schools, with an emphasis on any ‘one’, ‘all’ or ‘none’, depending upon the attitudes and influences of the various masters concerned. This text puts great stock in the Namo teachings that Zhao Bichen received from Liu Mingrui – even though there does not seem to have been any formal transmission of lineage between the two men. This fact does not invalidate the practical nature of Zhao Bichen’s experience in this school. Zhao Bichen did receive formal transmission from the Ch’an Buddhist Master Liao Ran (this text also gives his Daoist name of these ‘Buddhist’ monks). Liu Huayang was the 9th generation inheritor of the Longmen School, whilst Liao Ran and Liao Kong were both 10th generational inheritors of the Longmen School (Liu Mingrui is not specifically mentioned as a ‘Longmen’ inheritor and this may explain why he could not transmit this teaching to Zhao Bichen). This is why Zhao Bichen is officially regarded as the 11th generational inheritor of the Longmen School. None of this would have been possible without the influence and creative genius of Master Liu Huayang and his Wu Liu School. ACW 1.4.2016
It is only through the practice of the correct traditional path of Daoism, that the true lineage can be inherited and passed on from one generation to the next. Only if the origin is correct at the point of entry will the correct virtue be generated that will result in the attainment of Immortality. The Quanzhen (全真), Longmen (龙门) tradition of Daoist self-cultivation is consider to be within the Northern Lineage of the Pure and Clean Method of Lower Energy Centre Self-cultivation (北宗清净丹法 – Bei Zong Qing Jing Dan Fa). This is an open lineage that does not keep its transmission secret, and because of this policy of non-discrimination, it is considered a supreme pathway with no limitations. In the past, the ancestors always strove to improve and modify their traditional approach to Daoist self-cultivation, and there was much beneficial innovation that was passed on. In fact, constant improvement and the search for better and more efficient methods is the very basis of this lineage. Tradition does not necessarily mean being stuck in the past with out-dated methods. One point of practice that never changes, however, is the requirement for practitioners to behave in a morally upright fashion that generates virtue, for without virtue there can be no Immortality. Only then will the Mysterious Gate (玄门 - Xuan Men) be found and entered so that the Secret Treasure (秘宝 – Mi Bao) can assist in climbing the Divine Ladder (天梯 – Tian Ti) to Immortality (仙 – Xian). The Quanzhen, Longmen School was founded by Qiu Changchun (邱长春) who initiated the policy of open teaching. He said that ‘the Longmen method is not restricted and its door is open for all to practice.’ As a consequence, he gathered a great number of disciples from many different backgrounds and was able to correctly convey the Daoist teachings under any circumstance. This is why his lineage has endured and has never declined. During the Ming and Qing Dynasties it was the great masters of the Quanzhen, Longmen School that taught countless beings and made endless improvements to the Daoist Method. He said that the ‘Longmen School holds up one half of the divine sky – whilst the other half is held up by the Linji (临济) School of Ch’an Buddhism.’ The Sages said: that ‘They would rather follow the Longmen method rather than those snakes imitating the Dao.’
The Quanzhen, Qianfeng Pre-natal School (千峰先天派 – Qian Feng Xian Tian Pai) of Daoist self-cultivation, comprehensively inherited the complete lineage of the Quanzhen, Longmen tradition of Daoist self-cultivation. The Qianfeng School inherited the true lineage of the Quanzhen, Namo School (南无派 – Na Mo Pai), whilst simultaneously integrating elements of Ch’an Buddhism and Confucianism, as well as ideas from other sects. This was because the founder of the Qianfeng tradition – Zhao Bichen - spent many decades training in Daoist self-cultivation and visited over 30 different masters from varying traditions. His behaviour is said to have exemplified the very heart of the true spirit of the Longmen tradition. The ancient masters of the Longmen and Namo School practised authentic Daoism, whilst also taking note of Confucian teachings and that of Linji Ch’an Buddhism – this is the basis of the integration of the three main religions. This is a unique development in China. The Vice President of the China Daoist Association – Huang Xinyang (黄信阳) – stated that ‘The Qianfeng School is a complete and thorough inheritance of an authentic Daoist lineage that unites the ten thousands things, and whose influence has spread far and wide.’ The Qianfeng School is a self-contain, orthodox Daoist tradition that has adjusted its teachings in accordance with prevailing conditions without compromising its authenticity.
Liu Huayang (柳华阳) had the Daoist name of ‘Grand Endurance’ (太常 – Tai Chang) who was from Hongdu (洪都). In his youth he was a Confucian scholar during the early Qing Dynasty, but abandoned this profession and become a Ch’an Buddhist monk in the Linji (临济) tradition. Due to his sincere seeking of the Dao, he (spiritually) met the Ancestor Wu Chongxu (伍冲虚) who transmitted the complete and secret transmission of the Daoist Self-cultivation method. He also trained with the Ch’an Buddhist Master Kun Yun (壸云) who unblocked his energy channels. This is how Liu Huayang became recognised as the 9th generation inheritor of the Longmen School. This is how the world gained a Buddhist – Daoist integrated school. Later, Liu Huayang wrote the books entitled ‘Wisdom Life Classic’ (慧命经 – Hui Ming Jing) and the ‘Golden Immortal Principle Treatise’ (金仙证论 – Jin Xian Zheng Lun).
Liao Ran (了然), his Daoist name was ‘Pure Meditation’ (清禅 - Qing Ch'an), was an eminent Ch’an monk of the Linji tradition. During the reign of the Qing Emperor Qianlong (1735-1796), Liao Ran inherited the complete Daoist method and lineage from Liu Huayang. This is how Liao Ran became recognised as the 10th generation inheritor of the Longmen School.
Liao Kong (了空) had the Daoist name of ‘Pure Stillness’ (清静 – Qing Jing). He was an eminent Ch’an Buddhist monk of the Linji tradition. In the 4th year of the reign of the Qing Dynasty Emperor Jiaqing (1799), Liao Kong was the Head Monk of the ‘Benevolent Longevity Temple’ (仁寿寺 – Ren Shou Si) in Beijing. At this time, Liao Kong inherited the complete Daoist method and lineage from Liu Huayang. This is how Liao Kong became recognised as the 10th generation inheritor of the Longmen School. After this, Liao Kong travelled to the Guazhou area of Jiangsu province, where he practised with his elder Buddhist and Daoist brother – Master Liao Ran – at the ‘Golden Mountain Temple’ (金山寺 – Jin Shan Si).
Liu Mingrui (刘名瑞) was the 20th generation Daoist Master of the Quanzhen, Namo School. Later, he met Liu Huayang and received the Longmen transmission of Daoist self-cultivation. He wrote ‘Source of the Subtle Dao Song’ (道源精微歌 – Dao Yuan Jing Wei Ge), ‘Winding Heat Change Examination' (盘熻易考– Pan Xi Yi Kao), and ‘Qiao Jue’s Penetrating Insight Text’ (敲蹻洞章 – Qiao Jue Dong Zhang).
Zhao Bichen (赵避尘) had the Daoist name of ‘Number One Son’ (一子 – Yi Zi) or possibly ‘Unified Master’. He was from the Changping area of Beijing. When young, he practised the Dao of martial arts. In the 21st year of the reign of Qing Emperor Guangxu (1895) at the Golden Mountain Temple (金山寺 – Jin Shan Si) he paid his respects to Ch’an Buddhist Masters Liao Ran (了然) and Liao Kong (了空). After two decades the Grand Master Liao Kong formally transmitted the Daoist self-cultivation lineage to Zhao Bichen and granted the ‘divine mandate’ for him to teach the secret and profound teachings to others. This is how Zhao Bichen became the 11th generation inheritor of the Quanzhen, Longmen School. However, as well as being taught by Liao Ran and Liao Kong, Zhao Bichen also received instruction from Liu Mingrui, Wu Chan (悟蟾) and Tan Laisheng (谭来生) and over 30 other masters. These teachers included Buddhists, Daoists and Confucians, which explains why the Qianfeng tradition is a blend of all these lineages. He was assisted in his writing of Daoist manuals by his learned elder brother Zhao Kuiyi (赵魁一). Through Liu Huayang (of the Wu Liu School) – the Qianfeng School is recognised as a true descendent of the Longmen lineage.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_5972d88a0102e9zi.html
全真龙门丹道源流及全真千峰先天派传承谱系
按:传统丹道修行,最重传承,须知源流,方能入得正途。知之真而后行之始真,入正途而后方可成正果。全真龙门丹法,属北宗清净丹法,作为“教外别传”、至高无上的修持体系,经历代先祖亲证实行,其修持方法不断完善,堪称玄门之秘宝、登仙之天梯。全真龙门派自邱长春祖师开派以来,就力主“持一法不拘一法,涉诸门不拘一门”,主张兼蓄并收,博采众家之长,故能统领道林,经久不衰。明清以后,全真龙门派更是宗师辈出,人才济济,修有所成者不可胜数,故有“龙门、临济半天下”之说。先贤云:“宁走龙门,莫行蛇道。”
全真千峰先天派丹道,全面继承了全真龙门派丹道体系,又得全真南无派道脉真传,同时借鉴了佛教禅宗及儒家理门等其他宗派的理论及思想。开派祖师千峰老人在几十年访道过程中,先后拜道师三十多位,融贯三教,终成一统,可谓尽得龙门心法真韵。本支脉历代祖师中,或儒或释或道或俗,龙门、南无、临济及其他一些三教正门,汇流于千峰,这在历代玄门各宗各派传承中,是非常罕见的。“千峰承继全真旨,万派声归海上霄”,诚如中国道教协会黄信阳副会长所题,全真千峰先天派师承清楚并历代可考,博采众家之长,理论法诀完备,实修成果显著,自成一体,属当代玄门正宗法脉。
柳华阳,道号太常。洪都之乡人,本为儒生,清初翰林及第,后入佛门,为禅宗临济派高僧,因虔诚求道,遇伍祖(冲虚)授全诀全法,又遇禅宗壸云禅师开通身关窍,为本支全真龙门丹道第九代祖师,乃世间鲜有的佛道同身之人。著《慧命经》、《金仙证论》。
了然,道号清禅。佛门禅宗临济派高僧,清乾隆年间得柳华阳相授全诀全法,成为本支全真龙门派丹道第十代祖师。
了空,道号清静。佛门禅宗临济派高僧,清嘉庆四年(1799年)在北京仁寿寺做方丈得柳祖授全诀全法,成为本支全真龙门派丹道第十代祖师。后与师兄了然同在江苏瓜洲金山寺挂单修炼。
刘名瑞,全真南无派第二十代道士,后遇柳华阳得龙门丹法。著《道源精微歌》、《瀊熻易考》、《敲蹻洞章》等。
赵避尘,道号一子。北京昌平人,自幼习武慕道。清光绪二十一年(1895年)在金山寺拜了然、了空,二十年后了空祖师授全诀全法,并赐天命、法卷,成为本支全真龙门丹道第十一代宗师。除了然、了空二师外,还投过刘名瑞、悟蟾、谭来生等儒、释、道老师三十余位,成为融三教之理、集百家之长的一代宗师。著《性命法诀明指》、《卫生生理学明指》、《内修秘要》等书,并注解了其兄赵魁一的《三字法诀经》。为大开普渡,改历代单传为普传,经众师同意,立全真千峰先天派,法继龙门。
It is only through the practice of the correct traditional path of Daoism, that the true lineage can be inherited and passed on from one generation to the next. Only if the origin is correct at the point of entry will the correct virtue be generated that will result in the attainment of Immortality. The Quanzhen (全真), Longmen (龙门) tradition of Daoist self-cultivation is consider to be within the Northern Lineage of the Pure and Clean Method of Lower Energy Centre Self-cultivation (北宗清净丹法 – Bei Zong Qing Jing Dan Fa). This is an open lineage that does not keep its transmission secret, and because of this policy of non-discrimination, it is considered a supreme pathway with no limitations. In the past, the ancestors always strove to improve and modify their traditional approach to Daoist self-cultivation, and there was much beneficial innovation that was passed on. In fact, constant improvement and the search for better and more efficient methods is the very basis of this lineage. Tradition does not necessarily mean being stuck in the past with out-dated methods. One point of practice that never changes, however, is the requirement for practitioners to behave in a morally upright fashion that generates virtue, for without virtue there can be no Immortality. Only then will the Mysterious Gate (玄门 - Xuan Men) be found and entered so that the Secret Treasure (秘宝 – Mi Bao) can assist in climbing the Divine Ladder (天梯 – Tian Ti) to Immortality (仙 – Xian). The Quanzhen, Longmen School was founded by Qiu Changchun (邱长春) who initiated the policy of open teaching. He said that ‘the Longmen method is not restricted and its door is open for all to practice.’ As a consequence, he gathered a great number of disciples from many different backgrounds and was able to correctly convey the Daoist teachings under any circumstance. This is why his lineage has endured and has never declined. During the Ming and Qing Dynasties it was the great masters of the Quanzhen, Longmen School that taught countless beings and made endless improvements to the Daoist Method. He said that the ‘Longmen School holds up one half of the divine sky – whilst the other half is held up by the Linji (临济) School of Ch’an Buddhism.’ The Sages said: that ‘They would rather follow the Longmen method rather than those snakes imitating the Dao.’
The Quanzhen, Qianfeng Pre-natal School (千峰先天派 – Qian Feng Xian Tian Pai) of Daoist self-cultivation, comprehensively inherited the complete lineage of the Quanzhen, Longmen tradition of Daoist self-cultivation. The Qianfeng School inherited the true lineage of the Quanzhen, Namo School (南无派 – Na Mo Pai), whilst simultaneously integrating elements of Ch’an Buddhism and Confucianism, as well as ideas from other sects. This was because the founder of the Qianfeng tradition – Zhao Bichen - spent many decades training in Daoist self-cultivation and visited over 30 different masters from varying traditions. His behaviour is said to have exemplified the very heart of the true spirit of the Longmen tradition. The ancient masters of the Longmen and Namo School practised authentic Daoism, whilst also taking note of Confucian teachings and that of Linji Ch’an Buddhism – this is the basis of the integration of the three main religions. This is a unique development in China. The Vice President of the China Daoist Association – Huang Xinyang (黄信阳) – stated that ‘The Qianfeng School is a complete and thorough inheritance of an authentic Daoist lineage that unites the ten thousands things, and whose influence has spread far and wide.’ The Qianfeng School is a self-contain, orthodox Daoist tradition that has adjusted its teachings in accordance with prevailing conditions without compromising its authenticity.
Liu Huayang (柳华阳) had the Daoist name of ‘Grand Endurance’ (太常 – Tai Chang) who was from Hongdu (洪都). In his youth he was a Confucian scholar during the early Qing Dynasty, but abandoned this profession and become a Ch’an Buddhist monk in the Linji (临济) tradition. Due to his sincere seeking of the Dao, he (spiritually) met the Ancestor Wu Chongxu (伍冲虚) who transmitted the complete and secret transmission of the Daoist Self-cultivation method. He also trained with the Ch’an Buddhist Master Kun Yun (壸云) who unblocked his energy channels. This is how Liu Huayang became recognised as the 9th generation inheritor of the Longmen School. This is how the world gained a Buddhist – Daoist integrated school. Later, Liu Huayang wrote the books entitled ‘Wisdom Life Classic’ (慧命经 – Hui Ming Jing) and the ‘Golden Immortal Principle Treatise’ (金仙证论 – Jin Xian Zheng Lun).
Liao Ran (了然), his Daoist name was ‘Pure Meditation’ (清禅 - Qing Ch'an), was an eminent Ch’an monk of the Linji tradition. During the reign of the Qing Emperor Qianlong (1735-1796), Liao Ran inherited the complete Daoist method and lineage from Liu Huayang. This is how Liao Ran became recognised as the 10th generation inheritor of the Longmen School.
Liao Kong (了空) had the Daoist name of ‘Pure Stillness’ (清静 – Qing Jing). He was an eminent Ch’an Buddhist monk of the Linji tradition. In the 4th year of the reign of the Qing Dynasty Emperor Jiaqing (1799), Liao Kong was the Head Monk of the ‘Benevolent Longevity Temple’ (仁寿寺 – Ren Shou Si) in Beijing. At this time, Liao Kong inherited the complete Daoist method and lineage from Liu Huayang. This is how Liao Kong became recognised as the 10th generation inheritor of the Longmen School. After this, Liao Kong travelled to the Guazhou area of Jiangsu province, where he practised with his elder Buddhist and Daoist brother – Master Liao Ran – at the ‘Golden Mountain Temple’ (金山寺 – Jin Shan Si).
Liu Mingrui (刘名瑞) was the 20th generation Daoist Master of the Quanzhen, Namo School. Later, he met Liu Huayang and received the Longmen transmission of Daoist self-cultivation. He wrote ‘Source of the Subtle Dao Song’ (道源精微歌 – Dao Yuan Jing Wei Ge), ‘Winding Heat Change Examination' (盘熻易考– Pan Xi Yi Kao), and ‘Qiao Jue’s Penetrating Insight Text’ (敲蹻洞章 – Qiao Jue Dong Zhang).
Zhao Bichen (赵避尘) had the Daoist name of ‘Number One Son’ (一子 – Yi Zi) or possibly ‘Unified Master’. He was from the Changping area of Beijing. When young, he practised the Dao of martial arts. In the 21st year of the reign of Qing Emperor Guangxu (1895) at the Golden Mountain Temple (金山寺 – Jin Shan Si) he paid his respects to Ch’an Buddhist Masters Liao Ran (了然) and Liao Kong (了空). After two decades the Grand Master Liao Kong formally transmitted the Daoist self-cultivation lineage to Zhao Bichen and granted the ‘divine mandate’ for him to teach the secret and profound teachings to others. This is how Zhao Bichen became the 11th generation inheritor of the Quanzhen, Longmen School. However, as well as being taught by Liao Ran and Liao Kong, Zhao Bichen also received instruction from Liu Mingrui, Wu Chan (悟蟾) and Tan Laisheng (谭来生) and over 30 other masters. These teachers included Buddhists, Daoists and Confucians, which explains why the Qianfeng tradition is a blend of all these lineages. He was assisted in his writing of Daoist manuals by his learned elder brother Zhao Kuiyi (赵魁一). Through Liu Huayang (of the Wu Liu School) – the Qianfeng School is recognised as a true descendent of the Longmen lineage.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_5972d88a0102e9zi.html
全真龙门丹道源流及全真千峰先天派传承谱系
按:传统丹道修行,最重传承,须知源流,方能入得正途。知之真而后行之始真,入正途而后方可成正果。全真龙门丹法,属北宗清净丹法,作为“教外别传”、至高无上的修持体系,经历代先祖亲证实行,其修持方法不断完善,堪称玄门之秘宝、登仙之天梯。全真龙门派自邱长春祖师开派以来,就力主“持一法不拘一法,涉诸门不拘一门”,主张兼蓄并收,博采众家之长,故能统领道林,经久不衰。明清以后,全真龙门派更是宗师辈出,人才济济,修有所成者不可胜数,故有“龙门、临济半天下”之说。先贤云:“宁走龙门,莫行蛇道。”
全真千峰先天派丹道,全面继承了全真龙门派丹道体系,又得全真南无派道脉真传,同时借鉴了佛教禅宗及儒家理门等其他宗派的理论及思想。开派祖师千峰老人在几十年访道过程中,先后拜道师三十多位,融贯三教,终成一统,可谓尽得龙门心法真韵。本支脉历代祖师中,或儒或释或道或俗,龙门、南无、临济及其他一些三教正门,汇流于千峰,这在历代玄门各宗各派传承中,是非常罕见的。“千峰承继全真旨,万派声归海上霄”,诚如中国道教协会黄信阳副会长所题,全真千峰先天派师承清楚并历代可考,博采众家之长,理论法诀完备,实修成果显著,自成一体,属当代玄门正宗法脉。
柳华阳,道号太常。洪都之乡人,本为儒生,清初翰林及第,后入佛门,为禅宗临济派高僧,因虔诚求道,遇伍祖(冲虚)授全诀全法,又遇禅宗壸云禅师开通身关窍,为本支全真龙门丹道第九代祖师,乃世间鲜有的佛道同身之人。著《慧命经》、《金仙证论》。
了然,道号清禅。佛门禅宗临济派高僧,清乾隆年间得柳华阳相授全诀全法,成为本支全真龙门派丹道第十代祖师。
了空,道号清静。佛门禅宗临济派高僧,清嘉庆四年(1799年)在北京仁寿寺做方丈得柳祖授全诀全法,成为本支全真龙门派丹道第十代祖师。后与师兄了然同在江苏瓜洲金山寺挂单修炼。
刘名瑞,全真南无派第二十代道士,后遇柳华阳得龙门丹法。著《道源精微歌》、《瀊熻易考》、《敲蹻洞章》等。
赵避尘,道号一子。北京昌平人,自幼习武慕道。清光绪二十一年(1895年)在金山寺拜了然、了空,二十年后了空祖师授全诀全法,并赐天命、法卷,成为本支全真龙门丹道第十一代宗师。除了然、了空二师外,还投过刘名瑞、悟蟾、谭来生等儒、释、道老师三十余位,成为融三教之理、集百家之长的一代宗师。著《性命法诀明指》、《卫生生理学明指》、《内修秘要》等书,并注解了其兄赵魁一的《三字法诀经》。为大开普渡,改历代单传为普传,经众师同意,立全真千峰先天派,法继龙门。