Zhao Bichen and the History of Guazhou
Original Chinese Language Article By: Qianfeng Daoist Master Zhao Ming Wang (赵明旺)
(Translated by Adrian Chan-Wyles PhD)
International (Chinese) Wisdom Society:
Zhao Bichen Wisdom of Life Communication number ZHZH-ZBCTX13004: On April 10, 2013
Zhao Bichen (The Secret Cultivation of Essential Nature and Eternal Life) ‘Guazhou - Golden Mountain Temple (金山寺 – Jin Shan Si)’ Re-examination:
Authors:
Zhang Qinglin (张庆林), Zhao Ming Wang (赵明旺), and Zhang Qingsong (张庆松)
April 3rd, 2013
1) Introduction
In 1933, the Founder of the Qianfeng Prenatal School Zhao Bichen published his manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’, which is not only a summation of the wisdom preserved and passed-on within the philosophical Daoist tradition of the Dragon Gate School, but also reflects five thousand years of history that surrounds the development of the science of Chinese health and longevity practices. It is considered something of a modern classic that broke the boundaries surrounding the tradition of Daoist wisdom being passed-on entirely by word of mouth (in a coded language to a privileged few) and in an epoch-making moment, made ancient Daoist philosophy available in a language understandable to all. This act has had an immense importance for the revitalisation, preservation, and transmission of traditional Chinese culture for the modern world. Although this manual remained obscure for much of its existence (due to various historical reasons), it has become well-known in the last two-decades. In fact since its translation into English in 1970 (by Charles Luk) it has had a significant influence abroad, attracting the attention of scientific circles. The ‘International (Chinese) Wisdom Society’ has established the ‘Zhao Bichen Life of Wisdom Research Project’ which is designed to be comprised of various contextualising research directions. Not so long ago there appeared the texts entitled ‘Zhao Bichen – a Life of Wisdom’, and ‘Zhao Bichen Qianfeng Prenatal School, and the Ancient Town of Guazhou, Transition from Ancient to Modern’, (as well as other documents) which discuss the issue of Zhao Bichen’s method originating in the Golden Mountain Temple – and that this temple is mentioned as being situated within the Guazhou area. This information has served as the premise for our current research paper, which will move forward offering more analyse on this subject. Although this might be viewed as a minor issue, it is important because if doubts are not cleared-up through vigorous research, the literature on the subject can habitually repeat errors and ignore truth. Proper and correct research has the effect of preventing falsehood from being mistaken as fact, and allows the development of this field of research without it being hindered by poor scholarship or mistaken belief.
Zhao Bichen Wisdom of Life Communication number ZHZH-ZBCTX13004: On April 10, 2013
Zhao Bichen (The Secret Cultivation of Essential Nature and Eternal Life) ‘Guazhou - Golden Mountain Temple (金山寺 – Jin Shan Si)’ Re-examination:
Authors:
Zhang Qinglin (张庆林), Zhao Ming Wang (赵明旺), and Zhang Qingsong (张庆松)
April 3rd, 2013
1) Introduction
In 1933, the Founder of the Qianfeng Prenatal School Zhao Bichen published his manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’, which is not only a summation of the wisdom preserved and passed-on within the philosophical Daoist tradition of the Dragon Gate School, but also reflects five thousand years of history that surrounds the development of the science of Chinese health and longevity practices. It is considered something of a modern classic that broke the boundaries surrounding the tradition of Daoist wisdom being passed-on entirely by word of mouth (in a coded language to a privileged few) and in an epoch-making moment, made ancient Daoist philosophy available in a language understandable to all. This act has had an immense importance for the revitalisation, preservation, and transmission of traditional Chinese culture for the modern world. Although this manual remained obscure for much of its existence (due to various historical reasons), it has become well-known in the last two-decades. In fact since its translation into English in 1970 (by Charles Luk) it has had a significant influence abroad, attracting the attention of scientific circles. The ‘International (Chinese) Wisdom Society’ has established the ‘Zhao Bichen Life of Wisdom Research Project’ which is designed to be comprised of various contextualising research directions. Not so long ago there appeared the texts entitled ‘Zhao Bichen – a Life of Wisdom’, and ‘Zhao Bichen Qianfeng Prenatal School, and the Ancient Town of Guazhou, Transition from Ancient to Modern’, (as well as other documents) which discuss the issue of Zhao Bichen’s method originating in the Golden Mountain Temple – and that this temple is mentioned as being situated within the Guazhou area. This information has served as the premise for our current research paper, which will move forward offering more analyse on this subject. Although this might be viewed as a minor issue, it is important because if doubts are not cleared-up through vigorous research, the literature on the subject can habitually repeat errors and ignore truth. Proper and correct research has the effect of preventing falsehood from being mistaken as fact, and allows the development of this field of research without it being hindered by poor scholarship or mistaken belief.
2) Questions Surrounding the Location of the Golden Mountain Temple of Guazhou
The reasons this doubt has arisen is because ‘The Secret Cultivation of Essential Nature and Eternal Life’ manual contains the following information:
‘During the 13th day of the 3rd lunar month, during the 21st year of the reign of the Qing Dynasty Emperor Guangxu (c. 1895), I arrived via the canal at the Golden Mountain Temple in Guazhou. Here I had the good fortune to meet the eminent Ch’an Masters Liao Ran (了然) and Liao Kong (了空) from whom I immediately (and sincerely) requested (Daoist) instruction as a means to transcend the suffering of life (produced by the wastage of vital force – or qi energy). During the 3rd night of instruction I was finally granted full initiation into their Daoist method. Upon parting I was given the following advice: “Being 35 years old and having no descendents is a matter of destiny. When I pass on the secret law the lineage of our school is secured (for future generations). Meeting the right people is entirely a matter destiny.” The master also added: “As well as teaching Buddhism, we also transmit the Dragon Gate School method of Ancestor Qiu (邱祖 – Qiu Zu).”’
This passage is confusing as it suggests that the Golden Mountain Temple is situated only within the Guazhou area. Those familiar with the geography of Jiangsu province know that ‘Jingkou and Guazhou are separated by water’, and that the Golden Mountain Temple is to be found in the area of Zhenjiang City, situated on the south bank of the Yangtze River (长江 – Chang jiang), whilst Guazhou Town is situated in Yangzhou which is located on the north bank of the Yangtze River. The Golden Mountain Temple lies directly opposite Guazhou on the opposing bank. The Beijing to Hangzhou Grand Canal is thousands of (Chinese) miles long, running from its beginning in the north to the entrance of the Yangtze River in the south. This ancient waterway has had a very important strategic significance throughout the history of China.
In the poem entitled ‘Guazhou Ancient Ferry Crossing Song’, Dr Zhang Qingsong observes a line which reads ‘To the left can be seen the Town of the Double-edged Sword Demon, whilst to the right the penholder is active (compiling this essay).’ Looking across to the south bank of the river from Guazhou, the resplendent Golden Mountain Temple can be seen, where the Loving-Kindness and Longevity Tower pierces the blue sky like a double-edged sword. This is where the magical dragon is thought to have descended. To the right by the riverbank lies towering mountain peaks providing the image of a ‘penholder’, which is symbolic of the construction of the poem. This is a very powerful text that describes both sides of the rolling landscape associated with Southern Mountain (南山 – Nan Shan). The mountain is green and shines in the sun after rainfall and is considered a scenic spot of great beauty. This general area is a treasure trove of geomancy (风水 – Feng Shui) and exemplifies the saying ‘Having travelled through the prosperous world, this landscape is called (what I call) home.’
Having established the exact geographical location of the Golden Mountain Temple, and the fact that it can be described as being in or near two places, why did Zhao Bichen only describe it from the perspective of Guazhou? This could led to a situation whereby ‘defenders of logic’ could assert that ‘Zhao Bichen did not travel to Guazhou or visit the Golden Mountain Temple. If he had visited the area surely he would have realised that Guazhou and Golden Mountain Temple are in two different places. This suggests that he did not study at the Golden Mountain Temple.’ Currently this argument has not gained any notoriety simply because it has not come to the attention of those who would cause trouble. This study is a pre-emptive strike to prevent any future possibility of such a controversy from arising. This is inaccordance with the ‘gentlemanly manner of preventing accidents before they happen’, and with the wisdom of Wang Yangming (王阳明) who said ‘That which changes has no form’ which is a fundamental aspect of traditional Chinese wisdom.
The issue of Zhao Bichen training with Liao Ran and Liao Kong at the Golden Mountain Temple has to be approached from a number of contextualising directions. The first point to understand is that Zhao Bichen trained with Liao Ran and Liao Kong in the study of essential reality. This is not an error as there is much corroborating historical evidence. The second point asks was he a disciple? Yes, as there are photographs proving this to be true. The third point asks did he stay at the Golden Mountain Temple. Yes, as there are no records suggesting that the two Ch’an masters he trained under lived in any other places. The only question left is why he described the Golden Mountain Temple as being exclusively in Guazhou.
The reasons this doubt has arisen is because ‘The Secret Cultivation of Essential Nature and Eternal Life’ manual contains the following information:
‘During the 13th day of the 3rd lunar month, during the 21st year of the reign of the Qing Dynasty Emperor Guangxu (c. 1895), I arrived via the canal at the Golden Mountain Temple in Guazhou. Here I had the good fortune to meet the eminent Ch’an Masters Liao Ran (了然) and Liao Kong (了空) from whom I immediately (and sincerely) requested (Daoist) instruction as a means to transcend the suffering of life (produced by the wastage of vital force – or qi energy). During the 3rd night of instruction I was finally granted full initiation into their Daoist method. Upon parting I was given the following advice: “Being 35 years old and having no descendents is a matter of destiny. When I pass on the secret law the lineage of our school is secured (for future generations). Meeting the right people is entirely a matter destiny.” The master also added: “As well as teaching Buddhism, we also transmit the Dragon Gate School method of Ancestor Qiu (邱祖 – Qiu Zu).”’
This passage is confusing as it suggests that the Golden Mountain Temple is situated only within the Guazhou area. Those familiar with the geography of Jiangsu province know that ‘Jingkou and Guazhou are separated by water’, and that the Golden Mountain Temple is to be found in the area of Zhenjiang City, situated on the south bank of the Yangtze River (长江 – Chang jiang), whilst Guazhou Town is situated in Yangzhou which is located on the north bank of the Yangtze River. The Golden Mountain Temple lies directly opposite Guazhou on the opposing bank. The Beijing to Hangzhou Grand Canal is thousands of (Chinese) miles long, running from its beginning in the north to the entrance of the Yangtze River in the south. This ancient waterway has had a very important strategic significance throughout the history of China.
In the poem entitled ‘Guazhou Ancient Ferry Crossing Song’, Dr Zhang Qingsong observes a line which reads ‘To the left can be seen the Town of the Double-edged Sword Demon, whilst to the right the penholder is active (compiling this essay).’ Looking across to the south bank of the river from Guazhou, the resplendent Golden Mountain Temple can be seen, where the Loving-Kindness and Longevity Tower pierces the blue sky like a double-edged sword. This is where the magical dragon is thought to have descended. To the right by the riverbank lies towering mountain peaks providing the image of a ‘penholder’, which is symbolic of the construction of the poem. This is a very powerful text that describes both sides of the rolling landscape associated with Southern Mountain (南山 – Nan Shan). The mountain is green and shines in the sun after rainfall and is considered a scenic spot of great beauty. This general area is a treasure trove of geomancy (风水 – Feng Shui) and exemplifies the saying ‘Having travelled through the prosperous world, this landscape is called (what I call) home.’
Having established the exact geographical location of the Golden Mountain Temple, and the fact that it can be described as being in or near two places, why did Zhao Bichen only describe it from the perspective of Guazhou? This could led to a situation whereby ‘defenders of logic’ could assert that ‘Zhao Bichen did not travel to Guazhou or visit the Golden Mountain Temple. If he had visited the area surely he would have realised that Guazhou and Golden Mountain Temple are in two different places. This suggests that he did not study at the Golden Mountain Temple.’ Currently this argument has not gained any notoriety simply because it has not come to the attention of those who would cause trouble. This study is a pre-emptive strike to prevent any future possibility of such a controversy from arising. This is inaccordance with the ‘gentlemanly manner of preventing accidents before they happen’, and with the wisdom of Wang Yangming (王阳明) who said ‘That which changes has no form’ which is a fundamental aspect of traditional Chinese wisdom.
The issue of Zhao Bichen training with Liao Ran and Liao Kong at the Golden Mountain Temple has to be approached from a number of contextualising directions. The first point to understand is that Zhao Bichen trained with Liao Ran and Liao Kong in the study of essential reality. This is not an error as there is much corroborating historical evidence. The second point asks was he a disciple? Yes, as there are photographs proving this to be true. The third point asks did he stay at the Golden Mountain Temple. Yes, as there are no records suggesting that the two Ch’an masters he trained under lived in any other places. The only question left is why he described the Golden Mountain Temple as being exclusively in Guazhou.
3) Solving the Guazhou Golden Mountain Temple Problem
There is a relatively simple answer to this puzzle. When Zhao Bichen compiled his ‘The Secret Cultivation of Essential Nature and Eternal Life’, he wrote ‘canal passing through Guazhou Golden Mountain Temple’, omitting the single character ‘到’ (dao4) which means ‘to reach’. Therefore the sentence should have read ‘canal passing through Guazhou to reach the Golden Mountain Temple.’ This is where he met the two Ch’an masters.
Another plausible explanation might involve the fact that Zhao Bichen wrote his manual in 1933 – some 38 years after first visiting the Golden Mountain Temple in 1895- and that he incorrectly remembered the exact facts. However, the two eminent bothers in academia – Zhang Qinglin and Zhang Qingsong – are from Guazhou Town, which is near Yangzhou City, in the Hanjiang District area of Jiangsu province. Professor Zhang Qinglin (Southwest University, former Head of the Psychology Department and current Doctorate Tutor) states that this may not be a lapse in memory, but could mean that Zhao Bichen might have been referring to ancient Chinese geography whereby the Golden Mountain Temple was said to be in the Guazhou area. According to what the old people of Guazhou remember, the oral tradition states that during the Tang and Song Dynasties, Guazhou and Golden Mountain were only separated by a narrow river. After the re-direction of the Yangtze River, ancient Guazhou was submerged under the water. This event caused today’s geographical distribution. Therefore the ancient Golden Mountain ferry was originally located probably directly to the south of Golden Mountain. In Zhang Qinglin’s text entitled ’Zhao Bichen – a Life of Wisdom’ this is the preferred explanation that remained at the time unconfirmed. This has led to further investigation to shed more light on this matter.
There is a relatively simple answer to this puzzle. When Zhao Bichen compiled his ‘The Secret Cultivation of Essential Nature and Eternal Life’, he wrote ‘canal passing through Guazhou Golden Mountain Temple’, omitting the single character ‘到’ (dao4) which means ‘to reach’. Therefore the sentence should have read ‘canal passing through Guazhou to reach the Golden Mountain Temple.’ This is where he met the two Ch’an masters.
Another plausible explanation might involve the fact that Zhao Bichen wrote his manual in 1933 – some 38 years after first visiting the Golden Mountain Temple in 1895- and that he incorrectly remembered the exact facts. However, the two eminent bothers in academia – Zhang Qinglin and Zhang Qingsong – are from Guazhou Town, which is near Yangzhou City, in the Hanjiang District area of Jiangsu province. Professor Zhang Qinglin (Southwest University, former Head of the Psychology Department and current Doctorate Tutor) states that this may not be a lapse in memory, but could mean that Zhao Bichen might have been referring to ancient Chinese geography whereby the Golden Mountain Temple was said to be in the Guazhou area. According to what the old people of Guazhou remember, the oral tradition states that during the Tang and Song Dynasties, Guazhou and Golden Mountain were only separated by a narrow river. After the re-direction of the Yangtze River, ancient Guazhou was submerged under the water. This event caused today’s geographical distribution. Therefore the ancient Golden Mountain ferry was originally located probably directly to the south of Golden Mountain. In Zhang Qinglin’s text entitled ’Zhao Bichen – a Life of Wisdom’ this is the preferred explanation that remained at the time unconfirmed. This has led to further investigation to shed more light on this matter.
4) Guazhou Golden Mountain Temple – Testing the Oral Tradition
With regard to the ancient times, does the oral tradition that states that the Golden Mountain Temple was part of Guazhou, stand-up to scrutiny? We have discovered a story that appears to verify Professor Zhang’s approach. A few years ago the Yangzhou Evening News ran a story about how Yangzhou scholars (specialising in history and literature), had discovered a treasure-trove of important historical information concerning the development and geography of the Guazhou area.
This information suggested that Guazhou was originally a waterfront village, but later, during the time of the Jin Dynasty and the action of the Yangtze River, the foundations were undermined and the settlement had to gradually expand onto a large piece of dry land. From early on in its history, Guazhou was said to resemble the Chinese character ‘瓜’ (gua1) which probably means ‘melon’, and this was due to the waterway developing three distinct branches through and around the settlement. This is how Guazhou Village first got its name. It has also been known as ‘Guabu’ (瓜步), ‘Guazhu’ (瓜渚) and ‘Guabu’ (瓜埠).
During the Tang Dynasty the local Guazhou Yi Lou River (伊娄河 – Yi Lou He) was developed so that the area became an estuary for the Beijing Grand Canal intersecting with the Yangtze River. This important development not only allowed grain to be transported via water to the capital, but also acted as a gateway through which military personnel and equipment could be quickly and efficiently transported. It also became a major highway for the transportation north of salt. This is why it is no exaggeration to state that Guazhou has become historically known as the ‘Star City’. During the mid-Tang Dynasty, Guazhou became connected with the north shore as the water became eventually blocked with silt and no more boats could sail through the area. By the time of the Southern Song Dynasty, Guazhou had spread outward as a settlement across the new ground closer to Zhenjiang and away from Jingkou. It is said that people standing on the city gate tower of Guazhou could shout across to people standing on Golden Mountain. During the Ming Dynasty the text entitled the ‘Study of Geographical History’ stated: ‘Since the time of the Tang and Song Dynasties this piece of land had steadily increased in size as the riverbank expanded and the waterway narrowed. The Guazhou Ferry stopped running 18 years into the Song Dynasty. Guazhou and Jingkou are now only 7 or 8 (Chinese) miles apart.’
According to historical records, Guazhou was first established during the reign of the Ming Emperor Jiajing (r. 1521-1567) as a means to protect the coastline from raids by Japanese pirates. The government then constructed a dam across the shore that measured 1543 (tens of Chinese) feet in circumference, was 9 (tens of Chinese) feet high, and 2 (tens of Chinese) feet (and 1 Chinese foot) thick. This formed the ‘city wall’. Later dynasties constructed various ancient buildings in this place and it eventually developed into a city. Inside the city there are various landmarks of great significance such as the Grand House, the Wencheng Bridge, the Tuo Bridge, and the River Surrounding the City (i.e. ‘moat’) and so on. History experts have proven through research that the Grand House existed in Guazhou because the author Cao Xueqin (曹雪芹) lived and worked here and wrote his book entitled ‘Dream of the Red Mansion’ - within which he mentions the ‘Grand House of Wind and Snow’, the Teng Wang Court, Huang He Tower, and the Yue Yang Tower – all of which he associates with the Yangtze River. It is an on-going project that Guazhou is developed in the modern age in a manner that reflects its auspicious past such as that recorded in the text entitled ‘The Continuous Record of Guazhou’. This also recorded that both within and without, Guazhou possessed 14 subdivisions for living and work, with dozens of houses clustered around the 9th district – this area became known as the ‘Ninth City District’. Throughout the city there are four main roads, as well as a number of other roads which include the Zhenmiao High Street, Qingshi Street, Yuehe Street, Majia Lane, Jing Lane, Hei Lane, Yangliu Lane, Yujia Lane, and Tiemao Lane, etc. Due to Guazhou’s convenient water-transportation network, many merchants were attracted to the area. The historical records state: ‘Every year a million boats sail through the canal. Hundreds of people trade in this area which is unrivalled.’
Although Guazhou is not geographically large, nevertheless, throughout its ancient history it has been considered a place of great military significance. Recorded within the text entitled ‘The Jiaqing Records of Guazhou’ it states that ‘Although Guazhou situated in the river is only small in geographical area, its history begins within the Jin Dynasty, and it was known to have been affluent during the Tang and Song Dynasties. This is how it gained the reputation north and south, as being a very great city.’ The famous geographical chronicles such as the ‘Study of the Geography of the Earth’ – which quotes from the ‘River Defense Study’ (compiled in the Ming Dynasty Wanli Emperor 27 Years of Reign) states: ‘Dajiang is situated on the south bank by the Chang Mountain, whilst on the north bank the river opens into three branches – here there is the first port. The second port is that of Zhenjiang and Guazhou, whilst at Tianning Island there is the third port.’ During the reign of the Qing Dynasty Emperor Yongzheng (r. 1722-1735), the Jiangdu County local government administration was responsible for 6 ‘capital cities’. All ‘capital cities’ were divided into 12 administrative zones, with each zone having a detailed map associated with it – Guazhou is listed as being part of Jiangdu County and is recorded on map number 6. Guazhou was important because it had been granted the right of stationing a garrison of around 100 soldiers to defend the area. A forest (with flowers and trees) was cultivated and a bridge was built over the Yangtze River. Generally a place had to become important before troops were stationed to guard it against attack. During the reign of the Qing Dynasty Emperor Kangxi (r. 1661-1722), Guazhou began to collapse in the river. During the reign of the Qing Dynasty Emperor Yongzheng (r. 1722-1735), there was much repair work attempted but the problem could not be stopped. Finally, during the 21st year of the reign of the Qing Emperor Guangxu (r. 1875-1908) the area collapsed completely and a ‘new’ Guazhou was developed four miles north of its original location. All this information was conveyed through the article that appeared in the Yangzhou Evening News and agreed with Professor Zhang Qinglin’s research premised upon oral history.
With regard to the ancient times, does the oral tradition that states that the Golden Mountain Temple was part of Guazhou, stand-up to scrutiny? We have discovered a story that appears to verify Professor Zhang’s approach. A few years ago the Yangzhou Evening News ran a story about how Yangzhou scholars (specialising in history and literature), had discovered a treasure-trove of important historical information concerning the development and geography of the Guazhou area.
This information suggested that Guazhou was originally a waterfront village, but later, during the time of the Jin Dynasty and the action of the Yangtze River, the foundations were undermined and the settlement had to gradually expand onto a large piece of dry land. From early on in its history, Guazhou was said to resemble the Chinese character ‘瓜’ (gua1) which probably means ‘melon’, and this was due to the waterway developing three distinct branches through and around the settlement. This is how Guazhou Village first got its name. It has also been known as ‘Guabu’ (瓜步), ‘Guazhu’ (瓜渚) and ‘Guabu’ (瓜埠).
During the Tang Dynasty the local Guazhou Yi Lou River (伊娄河 – Yi Lou He) was developed so that the area became an estuary for the Beijing Grand Canal intersecting with the Yangtze River. This important development not only allowed grain to be transported via water to the capital, but also acted as a gateway through which military personnel and equipment could be quickly and efficiently transported. It also became a major highway for the transportation north of salt. This is why it is no exaggeration to state that Guazhou has become historically known as the ‘Star City’. During the mid-Tang Dynasty, Guazhou became connected with the north shore as the water became eventually blocked with silt and no more boats could sail through the area. By the time of the Southern Song Dynasty, Guazhou had spread outward as a settlement across the new ground closer to Zhenjiang and away from Jingkou. It is said that people standing on the city gate tower of Guazhou could shout across to people standing on Golden Mountain. During the Ming Dynasty the text entitled the ‘Study of Geographical History’ stated: ‘Since the time of the Tang and Song Dynasties this piece of land had steadily increased in size as the riverbank expanded and the waterway narrowed. The Guazhou Ferry stopped running 18 years into the Song Dynasty. Guazhou and Jingkou are now only 7 or 8 (Chinese) miles apart.’
According to historical records, Guazhou was first established during the reign of the Ming Emperor Jiajing (r. 1521-1567) as a means to protect the coastline from raids by Japanese pirates. The government then constructed a dam across the shore that measured 1543 (tens of Chinese) feet in circumference, was 9 (tens of Chinese) feet high, and 2 (tens of Chinese) feet (and 1 Chinese foot) thick. This formed the ‘city wall’. Later dynasties constructed various ancient buildings in this place and it eventually developed into a city. Inside the city there are various landmarks of great significance such as the Grand House, the Wencheng Bridge, the Tuo Bridge, and the River Surrounding the City (i.e. ‘moat’) and so on. History experts have proven through research that the Grand House existed in Guazhou because the author Cao Xueqin (曹雪芹) lived and worked here and wrote his book entitled ‘Dream of the Red Mansion’ - within which he mentions the ‘Grand House of Wind and Snow’, the Teng Wang Court, Huang He Tower, and the Yue Yang Tower – all of which he associates with the Yangtze River. It is an on-going project that Guazhou is developed in the modern age in a manner that reflects its auspicious past such as that recorded in the text entitled ‘The Continuous Record of Guazhou’. This also recorded that both within and without, Guazhou possessed 14 subdivisions for living and work, with dozens of houses clustered around the 9th district – this area became known as the ‘Ninth City District’. Throughout the city there are four main roads, as well as a number of other roads which include the Zhenmiao High Street, Qingshi Street, Yuehe Street, Majia Lane, Jing Lane, Hei Lane, Yangliu Lane, Yujia Lane, and Tiemao Lane, etc. Due to Guazhou’s convenient water-transportation network, many merchants were attracted to the area. The historical records state: ‘Every year a million boats sail through the canal. Hundreds of people trade in this area which is unrivalled.’
Although Guazhou is not geographically large, nevertheless, throughout its ancient history it has been considered a place of great military significance. Recorded within the text entitled ‘The Jiaqing Records of Guazhou’ it states that ‘Although Guazhou situated in the river is only small in geographical area, its history begins within the Jin Dynasty, and it was known to have been affluent during the Tang and Song Dynasties. This is how it gained the reputation north and south, as being a very great city.’ The famous geographical chronicles such as the ‘Study of the Geography of the Earth’ – which quotes from the ‘River Defense Study’ (compiled in the Ming Dynasty Wanli Emperor 27 Years of Reign) states: ‘Dajiang is situated on the south bank by the Chang Mountain, whilst on the north bank the river opens into three branches – here there is the first port. The second port is that of Zhenjiang and Guazhou, whilst at Tianning Island there is the third port.’ During the reign of the Qing Dynasty Emperor Yongzheng (r. 1722-1735), the Jiangdu County local government administration was responsible for 6 ‘capital cities’. All ‘capital cities’ were divided into 12 administrative zones, with each zone having a detailed map associated with it – Guazhou is listed as being part of Jiangdu County and is recorded on map number 6. Guazhou was important because it had been granted the right of stationing a garrison of around 100 soldiers to defend the area. A forest (with flowers and trees) was cultivated and a bridge was built over the Yangtze River. Generally a place had to become important before troops were stationed to guard it against attack. During the reign of the Qing Dynasty Emperor Kangxi (r. 1661-1722), Guazhou began to collapse in the river. During the reign of the Qing Dynasty Emperor Yongzheng (r. 1722-1735), there was much repair work attempted but the problem could not be stopped. Finally, during the 21st year of the reign of the Qing Emperor Guangxu (r. 1875-1908) the area collapsed completely and a ‘new’ Guazhou was developed four miles north of its original location. All this information was conveyed through the article that appeared in the Yangzhou Evening News and agreed with Professor Zhang Qinglin’s research premised upon oral history.
5) Guazhou – Jinshan Temple Dragon Boat Race
The Guazhou and Golden Mountain area is picturesque and the location of an ancient Dragon Boat Race.
Toward the end of the Ming Dynasty, the author Zhang Dai (张岱) wrote about this boat race. He stated:
‘I have been to the Westlake (西湖 – Xi Hu) and watched the boat races at least 12 or 13 times. There are the Jisi (己巳) races in Qinhuai (秦淮), the Xinwei (辛未) races in Wuxi (无锡), and the Renwu (壬午) races which run from Guazhou to the Golden Mountain Temple. It is always interesting to see who wins these races regardless of where they are held. In Qinhuai light boats are used instead of dragon boats, whilst dragon boats are used between Guazhou and Golden Mountain Temple. Guazhou has between 10 to 20 dragon boats with fierce dragons depicted up and down their sides, with seating for about 20 men. Each sits in a highly energised manner (facing forward) holding an oar. At the front and back there are beautiful brightly coloured banners and umbrellas, and a war-drum (situated at the front) is struck to inspire the tempo of the rowers. The front and rear of the boat are ‘sharp’ like a weapon (to cut through the water) and a person stands on the stern controlling the rudder and watching for any danger. In the tail section often a young child is secured for good-luck. These races begin on the first day of the 5th lunar month and end of the 15th day of the 5th lunar month. These races can be seen for 5 days around the Golden Mountain Temple and the city of Zhenjiang. The people gathered in large numbers at the Golden Mountain Temple to watch the dragon boats leave Guazhou and to encourage them as they cut through the water. The boats often look like angry dragons cutting-up the sea. These races can be ferocious and are treated with great seriousness by both participants and spectators alike and are highly competitive.’
This extract explains that Guazhou had the best dragon boats and it was from the Golden Mountain Temple that people got a good view of the boats as they left Guazhou. This indicates that Guazhou and Golden Mountain Temple were very close together in the past. The author also described the design of the boats and competitions in which they participated. This information tallies with other records surrounding the dragon boat races. Therefore during the Ming Dynasty it is clear that Guazhou was separated from the Golden Mountain Temple by a narrow river, and that people in Guazhou and in the Golden Mountain Temple could see each other clearly. It is also clear that during the Ming Dynasty both Guazhou and the Golden Mountain Temple were quite some distance away from Zhenjiang City.
The Guazhou and Golden Mountain area is picturesque and the location of an ancient Dragon Boat Race.
Toward the end of the Ming Dynasty, the author Zhang Dai (张岱) wrote about this boat race. He stated:
‘I have been to the Westlake (西湖 – Xi Hu) and watched the boat races at least 12 or 13 times. There are the Jisi (己巳) races in Qinhuai (秦淮), the Xinwei (辛未) races in Wuxi (无锡), and the Renwu (壬午) races which run from Guazhou to the Golden Mountain Temple. It is always interesting to see who wins these races regardless of where they are held. In Qinhuai light boats are used instead of dragon boats, whilst dragon boats are used between Guazhou and Golden Mountain Temple. Guazhou has between 10 to 20 dragon boats with fierce dragons depicted up and down their sides, with seating for about 20 men. Each sits in a highly energised manner (facing forward) holding an oar. At the front and back there are beautiful brightly coloured banners and umbrellas, and a war-drum (situated at the front) is struck to inspire the tempo of the rowers. The front and rear of the boat are ‘sharp’ like a weapon (to cut through the water) and a person stands on the stern controlling the rudder and watching for any danger. In the tail section often a young child is secured for good-luck. These races begin on the first day of the 5th lunar month and end of the 15th day of the 5th lunar month. These races can be seen for 5 days around the Golden Mountain Temple and the city of Zhenjiang. The people gathered in large numbers at the Golden Mountain Temple to watch the dragon boats leave Guazhou and to encourage them as they cut through the water. The boats often look like angry dragons cutting-up the sea. These races can be ferocious and are treated with great seriousness by both participants and spectators alike and are highly competitive.’
This extract explains that Guazhou had the best dragon boats and it was from the Golden Mountain Temple that people got a good view of the boats as they left Guazhou. This indicates that Guazhou and Golden Mountain Temple were very close together in the past. The author also described the design of the boats and competitions in which they participated. This information tallies with other records surrounding the dragon boat races. Therefore during the Ming Dynasty it is clear that Guazhou was separated from the Golden Mountain Temple by a narrow river, and that people in Guazhou and in the Golden Mountain Temple could see each other clearly. It is also clear that during the Ming Dynasty both Guazhou and the Golden Mountain Temple were quite some distance away from Zhenjiang City.
6) Yue Fei Explains a Dream at Guazhou - Golden Mountain Temple
The mention of the ‘Guazhou – Golden Mountain Temple’ connection within Chinese literature is ancient in nature and exists independently of its association with Zhao Bichen. The People's Fine Arts Publishing House graphic novel entitled ‘Yue Fei’s Spoken Biography’ which includes 15 descriptions about the storm pavilion. Among these impressive sayings is contained the following statement ‘State Record of Guazhou and Golden Mountain Temple’. Why is this important? After Yue Fei received 13 medals he left the frontline and attempted to travel across the rough water from Guazhou. During the night Yue Fei had a dream which he told to Ch’an Master Dao Yue (道悦禅师 – Dao Yue Ch’an Shi) of Golden Mountain Temple. However, in the 14th description it explains how Yue Fei in fact found the storm to be so bad that he could not leave Guazhou, but instead stayed at the Golden Mountain Temple and met Ch’an Master Dao Yue – Yue Fei clearly referred to the Golden Mountain Monastery as being in the ‘Guazhou’ area.
7) Su Dongpo Visits Golden Mountain Temple (Guazhou) to see Master Foyin
Coincidently, also during the Song Dynasty, there was a well-known scholar who describes a visit to the Golden Mountain Temple (in Guazhou) to meet with the Ch’an Master. This led to an interesting series of ‘Struggle Mind’ (斗禅 – Dou Ch’an) exchanges. Here is the relevant information gained from online encyclopaedias:
‘After the restoration of the conservative faction at the imperial court, the historian from a well-known family of scholars – Sima Guang (司马光) – became very powerful. He over-saw the repealing of the ‘new’ laws and a return to older thinking. However, the court scholar known as ‘Su Shi’ (苏轼) was of the opinion that the new laws should not be entirely abolished, but rather corrected through reform. The new laws that were good should be kept, whilst the new laws that were bad should be repealed. This led to a clash between Su Shi and Sima Guang – resulting in the former being banished to Guazhou. Although Su Shi was a Buddhist, he did not respect Buddhist monks. However, he had heard that in Guazhou there existed the Golden Mountain Temple and that within this temple there was a famous Buddhist monk named ‘Foyin’ (佛印). As Su Shi was not convinced by this story, he decided to visit Golden Mountain Temple and meet with this monk!’
All this evidence clearly demonstrates that there has been an ancient connection between Guazhou and the Golden Mountain Temple, and that Zhao Bichen – in his ‘The Secret Cultivation of Essential Nature and Eternal Life’ – was historically correct to describe the Golden Mountain Temple as being in the Guazhou area. This assertion is not (a memory lapse) or a typing error and it should not be questioned as being incorrect.
The mention of the ‘Guazhou – Golden Mountain Temple’ connection within Chinese literature is ancient in nature and exists independently of its association with Zhao Bichen. The People's Fine Arts Publishing House graphic novel entitled ‘Yue Fei’s Spoken Biography’ which includes 15 descriptions about the storm pavilion. Among these impressive sayings is contained the following statement ‘State Record of Guazhou and Golden Mountain Temple’. Why is this important? After Yue Fei received 13 medals he left the frontline and attempted to travel across the rough water from Guazhou. During the night Yue Fei had a dream which he told to Ch’an Master Dao Yue (道悦禅师 – Dao Yue Ch’an Shi) of Golden Mountain Temple. However, in the 14th description it explains how Yue Fei in fact found the storm to be so bad that he could not leave Guazhou, but instead stayed at the Golden Mountain Temple and met Ch’an Master Dao Yue – Yue Fei clearly referred to the Golden Mountain Monastery as being in the ‘Guazhou’ area.
7) Su Dongpo Visits Golden Mountain Temple (Guazhou) to see Master Foyin
Coincidently, also during the Song Dynasty, there was a well-known scholar who describes a visit to the Golden Mountain Temple (in Guazhou) to meet with the Ch’an Master. This led to an interesting series of ‘Struggle Mind’ (斗禅 – Dou Ch’an) exchanges. Here is the relevant information gained from online encyclopaedias:
‘After the restoration of the conservative faction at the imperial court, the historian from a well-known family of scholars – Sima Guang (司马光) – became very powerful. He over-saw the repealing of the ‘new’ laws and a return to older thinking. However, the court scholar known as ‘Su Shi’ (苏轼) was of the opinion that the new laws should not be entirely abolished, but rather corrected through reform. The new laws that were good should be kept, whilst the new laws that were bad should be repealed. This led to a clash between Su Shi and Sima Guang – resulting in the former being banished to Guazhou. Although Su Shi was a Buddhist, he did not respect Buddhist monks. However, he had heard that in Guazhou there existed the Golden Mountain Temple and that within this temple there was a famous Buddhist monk named ‘Foyin’ (佛印). As Su Shi was not convinced by this story, he decided to visit Golden Mountain Temple and meet with this monk!’
All this evidence clearly demonstrates that there has been an ancient connection between Guazhou and the Golden Mountain Temple, and that Zhao Bichen – in his ‘The Secret Cultivation of Essential Nature and Eternal Life’ – was historically correct to describe the Golden Mountain Temple as being in the Guazhou area. This assertion is not (a memory lapse) or a typing error and it should not be questioned as being incorrect.
References:
Zhao Bichen ‘The Secret Cultivation of Essential Nature and Eternal Life’
International (Chinese) Wisdom Society: Zhao Bichen Wisdom of Life Study Guide: ZHZH-YJZN004; 28.1.13
International (Chinese) Wisdom Society: Zhao Bichen Qianfeng Prenatal School, and the Ancient Town of Guazhou, Transition from Ancient to Modern’ Zhao Bichen Wisdom of Life Communication number: ZHZH-ZBCTX13003; 8.4.13
Song Dynasty: Wang AnShi - Boating in Guazhou
Zhang Qingsong: Guazhou’s Ancient Ferry Crossing
Wang Yangming: Wang Yangming Complete Works
Yangzhou Evening News: ‘Precious Historical Data that Sheds-light on the Mystery of the Guazhou River Collapse’ 3.5.13
Ming Dynasty: Zhang Dai – Tao-an Recollection of Dream
People's Fine Arts Publishing House: ‘Yue Fei’s Spoken Biography’
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Article: http://752315496.blog.163.com/blog/static/88300182201331292858940/
国 际 中 华 智 慧 学会赵避尘生命智慧学研究通讯
国 际 中 华 智 慧 学会
赵避尘生命智慧学研究通讯 文件号ZHZH-ZBCTX13004: 2013年4月10日
赵避尘《性命法诀明指》“瓜州金山寺”说再考
作者
张庆林 赵明旺 张庆松
二〇一三年四月八日
一, 前言
1933年出版的千峰老人赵避尘的《性命法诀明指》不但是道家龙门千峰派的奠基之作,也是一本在中华五千年养生文化史上具有承前启后,继往开来的划时代意义的一本现代经典著作,因为其打破了中国传统道家生命修炼口耳相传的传统,将秘诀功法用白话文完整地献给社会,对中华文化传承具有重要意义。尽管这本书因为历史原因长期不为人所知,但在近二十年来,开始重新引起人们的重视。在海外的影响更大,其英文版自1970年出版后,已经多次再版,并被翻译成多种文字出版,更引起了科学界的重视。国际中华智慧学会已经制定“赵避尘生命智慧学研究”计划,准备从多方面展开研究。进行赵避尘史料考证是研究的一个内容。
不久前,在“赵避尘生命智慧学研究指南”和“赵避尘千峰先天派与千年古镇瓜州渡的古今因缘”等文件中,已经指出了赵避尘《性命法诀明指》中存在的“瓜州金山寺”的说法,并对此进行了初步考证。本文提供更多的资料来分析这个问题。虽然这是一个小问题,但在目前社会上存在一种“吹毛求疵”现象,因为个别小疑惑就否定整个理论或者文献的情况下,我们希望通过严密的考证,来防止任何人用这些微不足道的问题搅乱试听,妨碍这个新领域的研究和发展。
二, 瓜州金山寺之疑
关于这个问题出现的原因是,《性命法诀明指》中有这样一段话:
“又至光绪二十一年三月十三曰,水路过瓜州金山寺,幸遇了然、了空禅师,致心苦求,决破周身关窍。三曰夜,授余全诀。临别嘱曰:‘子年三十五岁,无有后裔,尔留下后嗣,得受天命,当传我之法诀,续其命脉,以接度有缘之人。’二师曰:‘余身释教,实在是龙门传留邱祖龙门派也。”
这段话中,似乎将金山寺说成是属于瓜州的。熟悉江苏地理的人都知道,“京口瓜州一水间”。金山寺属于镇江市,在长江的南岸。而瓜州镇则属于扬州,位于长江的北岸,与金山寺隔江相对,是千里京杭大运河从北方向南方的长江入口,在中国历史上具有重要战略意义的古渡口。张庆松博士的《瓜州古渡歌》中有一句“左有宝剑镇邪魔,右依笔架做文章”。从瓜州江边向南岸望去,左边有金碧辉煌的金山寺,山上的慈寿塔就如一柄刺破青天的宝剑,可以降龙伏魔。向右边看,一座像笔架一样的山峰耸立江边,象征着文章传世。一将一相,一文一武,分立两边,中间南山绵延,满山苍翠,在雨后夕阳的照耀下,就如一套精美的山水画屏。真是一块风水宝地。“游遍世界繁华地,江山第一是故乡。”
了解了这一地理形势后,一个问题自然产生,既然瓜州金山分属两地,为什么赵避尘有“瓜州金山寺”一说?善于吹毛求疵来打假的一些“科学卫道士”也许会以此大做文章,推论说“赵避尘没有去过瓜州或者金山寺,要不然不会不知道瓜州金山分属两地。所以赵避尘金山拜师是假的。”目前这个论调还没有出现,因为这个问题还没有引起打架斗士们的注意。我们做这个考证研究,也是为了“先发制人”,提前把这个问题引爆,使得这个问题被提前澄清,不让其成为将来的一个争议。这正是运用了“君子防患于未然”和王阳明所说“消变未形”的中华传统智慧原理。
关于赵避尘是否曾经到金山寺拜了然、了空的问题,需要从多个角度去考证。第一是了然、了空的真实性问题。这个问题基本上没有破绽,有很多历史证据。其二,赵避尘是否拜其为师。这有照片为证,也毋庸置疑。其三,拜师地点是否在金山寺。目前没有任何资料来证明两位禅师在其他寺院安身。现在需要解释的是为何出现“瓜州金山寺”之说。
三, 瓜州金山寺之解
这个问题比较简单的解释是,赵避尘在写《性命法诀明指》时漏掉了一个字,如果将“水路过瓜州金山寺,”加上一个“到”字,成为“水路过瓜州到金山寺,”这就合理了,是从扬州,经大运河,过瓜州古渡,到金山寺,见到了 两位禅师。
还有一种可能的解释是赵避尘记错了。毕竟时间已经过去38年了(赵避尘到金山寺是1895年,出版《性命法诀明指》是1933年)。但张庆林和张庆松兄弟学者都是江苏省扬州市邗江区瓜州镇人。张庆林教授(西南大学心理学部博士生导师,前心理学院院长)指出,“瓜州金山寺一说,可能不是记忆问题,而是沿用了古时候的说法(金山属于瓜州)。据瓜州的老人们说,在唐宋年间,古瓜州和金山只有小河相隔,呼声可应。后长江改道,古瓜州掉入江中,才成了今天的地理分布。所以,真正的瓜州古渡,很可能在金山的南面。”
在“赵避尘生命智慧学研究指南”中只是刊载了张庆林教授的这个观点,并没有予以考证。本文对此再进行追踪调查,以形成更为清晰的结论。
四, 瓜州金山寺“呼声可应”考
古时候,瓜洲与金山寺是否可以呼声可应?我们找到一篇报道,可以验证张教授的回忆。一年前,扬州晚报有一篇报道,指出扬州文史专家发现了珍贵史料,为瓜州地理演变提供了很多信息。
报道指出,瓜洲原来是江边上的一个村子,后来由于扬子江(长江)的流沙冲积,到晋代的时候,逐渐长出了一大块陆地。初形成的瓜洲状如一个“瓜”字,同时,漕河至此分为三支,亦似瓜字,故名瓜洲。开始叫瓜洲村,亦称瓜步、瓜渚、瓜埠。自唐代开凿伊娄河,瓜洲就成了大运河的出江口、长江和运河的交汇点,也是漕运中转北上的门户和盐运的出江要道,因此可以毫不夸张地说,瓜洲堪称运河漕运和盐运史上的一座“明星之城”。
唐代中叶,瓜洲已与北岸相连,以致渡口淤塞,南宋以后,瓜洲距离京口(今镇江)愈来愈近。据说,站在瓜洲城楼上可以同金山上的人互相喊话。明代《读史方舆纪要》记载:“唐宋以来,滨江周渚日增,江流日狭,宋时瓜洲渡口犹十八里,今瓜洲至京口不过七八里。”
据史料记载,瓜洲城镇形成于明代嘉靖年间。为了防范倭寇,当时的政府沿江岸修筑了东西跨坝周1543丈9尺高、2丈1尺厚的“城墙”,后来历代修筑形成了环抱四周的城池。城内有标志性建筑大观楼、文昌桥、拖桥、城河等。有文史专家考证,瓜洲的大观楼其实就是曹雪芹笔下《红楼梦》里的“风雪大观楼”,与滕王阁、黄鹤楼、岳阳楼并称长江四大名楼。估计这也是今日瓜洲欲将其重建的要义所在。《瓜洲续志》还记载:瓜洲镇城内外共有14坊,其第九坊有民房数十间,史称 “九城坊”。城内有东南西北四条主干道大街,另有街巷包括:镇庙大街、青石街、越河街、马家巷、井巷、黑巷、杨柳巷、郁家巷、铁锚巷等。由于水上交通便利,瓜洲逐渐成为商贾云集之地,史料记载:“每岁漕艘数百万,浮江而至,百州贸易迁涉之人,往还络绎”
瓜洲地方虽不大,但古代却是兵家必争之地。《嘉庆瓜洲志》说:“瓜洲虽江中沙渚,然始于晋,盛于唐宋,屹然称巨镇,为南北扼要之地。”著名地理志书《读史方舆纪要》援引《江防考》(明万历二十七年)有这样的描述:“大江南岸圌山、北岸三江口,为第一重门户,而镇江瓜洲则第二重门户,仪真(征)天宁洲为第三重门户。”清代雍正年间江都县行政总辖六个“都”,每个“都”管辖12个“图”,时隶属江都县的瓜洲管6个“图”。城内还设扬子桥、皂角林、花家园等兵防部队“铺”,兵力总量超过100人。据说一般乡镇不能屯兵,只有地位重要的关隘要地才设置兵防。
自康熙年间,瓜洲开始坍江,雍正末年,尤加厉害。虽经多次筑修,仍无济于事,到光绪二十一年,瓜洲全部坍入江中。今天的瓜洲镇,实际上是在原瓜洲城北四里铺的基础上发展起来的。
扬州晚报上的这些资料可以为张庆林教授的回忆相印证。
五, 瓜州金山寺赛龙舟
瓜州与金山之间距离之近可以从下面这幅古画《赛龙舟》中可以看出。
明末张岱有一段关于瓜州金山寺之间赛龙船的记载,内容如下:
“看西湖竞渡十二三次,己巳竞渡于秦淮, 辛未竞渡于无锡,壬午竞渡于瓜州,于金山寺。西湖竞渡,以看竞渡之人胜,无锡亦如之。秦淮有灯船无龙船,龙船无瓜州比,而看龙船亦无金山寺比。瓜州龙船一二十只,刻画龙头尾,取其怒;旁坐二十人,持大楫取其悍;中用彩蓬,前后旌幢绣伞,取其绚;撞钲挝鼓,取其节;艄后列军器一架,取其锷;龙头上一人足倒竖,掂掇其上,取其危;龙尾挂一小儿,取其险。自五月初一至十五日,画地而出,五日出金山,镇江亦出。惊湍跳沫群龙格斗,偶堕洄涡,则蜐捷捽,蟠委出之。金山上人团簇,隔江望之,螘附蜂屯,蠢蠢欲动。晚则万齐艓开,两岸沓沓然而沸。”
这段话的大意是,看了很多地方的龙船比赛,瓜州的龙船做的最好,看龙船比赛的最佳地点是金山寺。他还描绘了瓜州龙船的形状,和竞赛时的热烈景象。
由此可见,当时的瓜州与金山寺相隔相当于一条河,河上赛龙船,瓜州和金山寺民众分在两岸观看。所以,“瓜州金山寺”一说应该是在明代时期形成。下面的古地图上显示古瓜州城与金山寺的距离。看起来,在明代时,金山寺与古瓜州城非常近,离镇江则更远。
六, 岳飞瓜州金山寺解梦
“瓜州金山寺”一说不但古已有之,也不仅是赵避尘这样用,还可以找到其他文献作为参照。
下图为人民美术出版社出版的连环画《说岳全传》十五风波亭的内容说明,其中赫然写着“瓜州金山寺述志”。这是怎么回事呢?
当岳飞在接到十三道金牌,被迫离开前线后,曾因风大浪高在瓜州城住了一宿。见下连环画插图)。
这一住,就引出了岳飞夜梦瓜州,金山寺道悦禅师为之解梦的故事。
上面这页连环画中,就用了“瓜州金山寺”的名称。
这第14页更加给出了重要信息,风浪未息,无法渡江。因此岳飞只能继续滞留瓜州。但他理由这个机会上金山寺去看道悦和尚。这说明当时由瓜州到金山寺是很短的距离,不怕大风大浪的。
七, 苏东坡瓜州金山寺访佛印
巧的是,同样在宋代,还有一个名人也到瓜州金山寺访一位禅师,还引出了一连串“斗禅”的有趣故事。下面是“搜搜百科” 中“苏东坡”词条内的有关内容。
“朝廷保守派复辟后,以砸缸著名的北宋著名文学家司马光重拜相位,新法全盘被废。此时,同为保守派的苏轼却主张对新法不能全盘否定,应存良箅渣区别对待,因此与司马光发生激烈冲突,再度被贬瓜州。苏轼虽然信仰佛教,但又不喜和尚。闻得瓜州金山寺内有一法号为佛印的和尚名气极大,苏轼听说后不服气,就决定到山 上会一会老和尚!”
综上所说,“瓜州金山寺”一词古已有之,赵避尘《性命法诀明指》中对这一词的用法可能是从《岳传》等古代事迹记载中得到的印象,因此并非笔误,更不可因此而导致质疑。
参考资料:
赵避尘:《性命法诀明指》。
国际中华智慧学会:“赵避尘生命智慧学研究指南,” ZHZH-YJZN004; 2013年1月28日
国际中华智慧学会:“赵避尘千峰先天派与千年古镇瓜州渡的古今因缘,”《赵避尘生命智慧学研究通讯 》,ZHZH-ZBCTX13003: 2013年4月8日
宋 王安石:《船泊瓜州》。
张庆松:《瓜州古渡歌》。
王阳明:《王阳明全集》。
扬州晚报,“珍贵史料揭开‘瓜洲坍江’之谜,” 2012年5月 3日。
明 张岱:《陶庵梦忆》。
人民美术出版社《说岳全传》
Zhao Bichen ‘The Secret Cultivation of Essential Nature and Eternal Life’
International (Chinese) Wisdom Society: Zhao Bichen Wisdom of Life Study Guide: ZHZH-YJZN004; 28.1.13
International (Chinese) Wisdom Society: Zhao Bichen Qianfeng Prenatal School, and the Ancient Town of Guazhou, Transition from Ancient to Modern’ Zhao Bichen Wisdom of Life Communication number: ZHZH-ZBCTX13003; 8.4.13
Song Dynasty: Wang AnShi - Boating in Guazhou
Zhang Qingsong: Guazhou’s Ancient Ferry Crossing
Wang Yangming: Wang Yangming Complete Works
Yangzhou Evening News: ‘Precious Historical Data that Sheds-light on the Mystery of the Guazhou River Collapse’ 3.5.13
Ming Dynasty: Zhang Dai – Tao-an Recollection of Dream
People's Fine Arts Publishing House: ‘Yue Fei’s Spoken Biography’
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Article: http://752315496.blog.163.com/blog/static/88300182201331292858940/
国 际 中 华 智 慧 学会赵避尘生命智慧学研究通讯
国 际 中 华 智 慧 学会
赵避尘生命智慧学研究通讯 文件号ZHZH-ZBCTX13004: 2013年4月10日
赵避尘《性命法诀明指》“瓜州金山寺”说再考
作者
张庆林 赵明旺 张庆松
二〇一三年四月八日
一, 前言
1933年出版的千峰老人赵避尘的《性命法诀明指》不但是道家龙门千峰派的奠基之作,也是一本在中华五千年养生文化史上具有承前启后,继往开来的划时代意义的一本现代经典著作,因为其打破了中国传统道家生命修炼口耳相传的传统,将秘诀功法用白话文完整地献给社会,对中华文化传承具有重要意义。尽管这本书因为历史原因长期不为人所知,但在近二十年来,开始重新引起人们的重视。在海外的影响更大,其英文版自1970年出版后,已经多次再版,并被翻译成多种文字出版,更引起了科学界的重视。国际中华智慧学会已经制定“赵避尘生命智慧学研究”计划,准备从多方面展开研究。进行赵避尘史料考证是研究的一个内容。
不久前,在“赵避尘生命智慧学研究指南”和“赵避尘千峰先天派与千年古镇瓜州渡的古今因缘”等文件中,已经指出了赵避尘《性命法诀明指》中存在的“瓜州金山寺”的说法,并对此进行了初步考证。本文提供更多的资料来分析这个问题。虽然这是一个小问题,但在目前社会上存在一种“吹毛求疵”现象,因为个别小疑惑就否定整个理论或者文献的情况下,我们希望通过严密的考证,来防止任何人用这些微不足道的问题搅乱试听,妨碍这个新领域的研究和发展。
二, 瓜州金山寺之疑
关于这个问题出现的原因是,《性命法诀明指》中有这样一段话:
“又至光绪二十一年三月十三曰,水路过瓜州金山寺,幸遇了然、了空禅师,致心苦求,决破周身关窍。三曰夜,授余全诀。临别嘱曰:‘子年三十五岁,无有后裔,尔留下后嗣,得受天命,当传我之法诀,续其命脉,以接度有缘之人。’二师曰:‘余身释教,实在是龙门传留邱祖龙门派也。”
这段话中,似乎将金山寺说成是属于瓜州的。熟悉江苏地理的人都知道,“京口瓜州一水间”。金山寺属于镇江市,在长江的南岸。而瓜州镇则属于扬州,位于长江的北岸,与金山寺隔江相对,是千里京杭大运河从北方向南方的长江入口,在中国历史上具有重要战略意义的古渡口。张庆松博士的《瓜州古渡歌》中有一句“左有宝剑镇邪魔,右依笔架做文章”。从瓜州江边向南岸望去,左边有金碧辉煌的金山寺,山上的慈寿塔就如一柄刺破青天的宝剑,可以降龙伏魔。向右边看,一座像笔架一样的山峰耸立江边,象征着文章传世。一将一相,一文一武,分立两边,中间南山绵延,满山苍翠,在雨后夕阳的照耀下,就如一套精美的山水画屏。真是一块风水宝地。“游遍世界繁华地,江山第一是故乡。”
了解了这一地理形势后,一个问题自然产生,既然瓜州金山分属两地,为什么赵避尘有“瓜州金山寺”一说?善于吹毛求疵来打假的一些“科学卫道士”也许会以此大做文章,推论说“赵避尘没有去过瓜州或者金山寺,要不然不会不知道瓜州金山分属两地。所以赵避尘金山拜师是假的。”目前这个论调还没有出现,因为这个问题还没有引起打架斗士们的注意。我们做这个考证研究,也是为了“先发制人”,提前把这个问题引爆,使得这个问题被提前澄清,不让其成为将来的一个争议。这正是运用了“君子防患于未然”和王阳明所说“消变未形”的中华传统智慧原理。
关于赵避尘是否曾经到金山寺拜了然、了空的问题,需要从多个角度去考证。第一是了然、了空的真实性问题。这个问题基本上没有破绽,有很多历史证据。其二,赵避尘是否拜其为师。这有照片为证,也毋庸置疑。其三,拜师地点是否在金山寺。目前没有任何资料来证明两位禅师在其他寺院安身。现在需要解释的是为何出现“瓜州金山寺”之说。
三, 瓜州金山寺之解
这个问题比较简单的解释是,赵避尘在写《性命法诀明指》时漏掉了一个字,如果将“水路过瓜州金山寺,”加上一个“到”字,成为“水路过瓜州到金山寺,”这就合理了,是从扬州,经大运河,过瓜州古渡,到金山寺,见到了 两位禅师。
还有一种可能的解释是赵避尘记错了。毕竟时间已经过去38年了(赵避尘到金山寺是1895年,出版《性命法诀明指》是1933年)。但张庆林和张庆松兄弟学者都是江苏省扬州市邗江区瓜州镇人。张庆林教授(西南大学心理学部博士生导师,前心理学院院长)指出,“瓜州金山寺一说,可能不是记忆问题,而是沿用了古时候的说法(金山属于瓜州)。据瓜州的老人们说,在唐宋年间,古瓜州和金山只有小河相隔,呼声可应。后长江改道,古瓜州掉入江中,才成了今天的地理分布。所以,真正的瓜州古渡,很可能在金山的南面。”
在“赵避尘生命智慧学研究指南”中只是刊载了张庆林教授的这个观点,并没有予以考证。本文对此再进行追踪调查,以形成更为清晰的结论。
四, 瓜州金山寺“呼声可应”考
古时候,瓜洲与金山寺是否可以呼声可应?我们找到一篇报道,可以验证张教授的回忆。一年前,扬州晚报有一篇报道,指出扬州文史专家发现了珍贵史料,为瓜州地理演变提供了很多信息。
报道指出,瓜洲原来是江边上的一个村子,后来由于扬子江(长江)的流沙冲积,到晋代的时候,逐渐长出了一大块陆地。初形成的瓜洲状如一个“瓜”字,同时,漕河至此分为三支,亦似瓜字,故名瓜洲。开始叫瓜洲村,亦称瓜步、瓜渚、瓜埠。自唐代开凿伊娄河,瓜洲就成了大运河的出江口、长江和运河的交汇点,也是漕运中转北上的门户和盐运的出江要道,因此可以毫不夸张地说,瓜洲堪称运河漕运和盐运史上的一座“明星之城”。
唐代中叶,瓜洲已与北岸相连,以致渡口淤塞,南宋以后,瓜洲距离京口(今镇江)愈来愈近。据说,站在瓜洲城楼上可以同金山上的人互相喊话。明代《读史方舆纪要》记载:“唐宋以来,滨江周渚日增,江流日狭,宋时瓜洲渡口犹十八里,今瓜洲至京口不过七八里。”
据史料记载,瓜洲城镇形成于明代嘉靖年间。为了防范倭寇,当时的政府沿江岸修筑了东西跨坝周1543丈9尺高、2丈1尺厚的“城墙”,后来历代修筑形成了环抱四周的城池。城内有标志性建筑大观楼、文昌桥、拖桥、城河等。有文史专家考证,瓜洲的大观楼其实就是曹雪芹笔下《红楼梦》里的“风雪大观楼”,与滕王阁、黄鹤楼、岳阳楼并称长江四大名楼。估计这也是今日瓜洲欲将其重建的要义所在。《瓜洲续志》还记载:瓜洲镇城内外共有14坊,其第九坊有民房数十间,史称 “九城坊”。城内有东南西北四条主干道大街,另有街巷包括:镇庙大街、青石街、越河街、马家巷、井巷、黑巷、杨柳巷、郁家巷、铁锚巷等。由于水上交通便利,瓜洲逐渐成为商贾云集之地,史料记载:“每岁漕艘数百万,浮江而至,百州贸易迁涉之人,往还络绎”
瓜洲地方虽不大,但古代却是兵家必争之地。《嘉庆瓜洲志》说:“瓜洲虽江中沙渚,然始于晋,盛于唐宋,屹然称巨镇,为南北扼要之地。”著名地理志书《读史方舆纪要》援引《江防考》(明万历二十七年)有这样的描述:“大江南岸圌山、北岸三江口,为第一重门户,而镇江瓜洲则第二重门户,仪真(征)天宁洲为第三重门户。”清代雍正年间江都县行政总辖六个“都”,每个“都”管辖12个“图”,时隶属江都县的瓜洲管6个“图”。城内还设扬子桥、皂角林、花家园等兵防部队“铺”,兵力总量超过100人。据说一般乡镇不能屯兵,只有地位重要的关隘要地才设置兵防。
自康熙年间,瓜洲开始坍江,雍正末年,尤加厉害。虽经多次筑修,仍无济于事,到光绪二十一年,瓜洲全部坍入江中。今天的瓜洲镇,实际上是在原瓜洲城北四里铺的基础上发展起来的。
扬州晚报上的这些资料可以为张庆林教授的回忆相印证。
五, 瓜州金山寺赛龙舟
瓜州与金山之间距离之近可以从下面这幅古画《赛龙舟》中可以看出。
明末张岱有一段关于瓜州金山寺之间赛龙船的记载,内容如下:
“看西湖竞渡十二三次,己巳竞渡于秦淮, 辛未竞渡于无锡,壬午竞渡于瓜州,于金山寺。西湖竞渡,以看竞渡之人胜,无锡亦如之。秦淮有灯船无龙船,龙船无瓜州比,而看龙船亦无金山寺比。瓜州龙船一二十只,刻画龙头尾,取其怒;旁坐二十人,持大楫取其悍;中用彩蓬,前后旌幢绣伞,取其绚;撞钲挝鼓,取其节;艄后列军器一架,取其锷;龙头上一人足倒竖,掂掇其上,取其危;龙尾挂一小儿,取其险。自五月初一至十五日,画地而出,五日出金山,镇江亦出。惊湍跳沫群龙格斗,偶堕洄涡,则蜐捷捽,蟠委出之。金山上人团簇,隔江望之,螘附蜂屯,蠢蠢欲动。晚则万齐艓开,两岸沓沓然而沸。”
这段话的大意是,看了很多地方的龙船比赛,瓜州的龙船做的最好,看龙船比赛的最佳地点是金山寺。他还描绘了瓜州龙船的形状,和竞赛时的热烈景象。
由此可见,当时的瓜州与金山寺相隔相当于一条河,河上赛龙船,瓜州和金山寺民众分在两岸观看。所以,“瓜州金山寺”一说应该是在明代时期形成。下面的古地图上显示古瓜州城与金山寺的距离。看起来,在明代时,金山寺与古瓜州城非常近,离镇江则更远。
六, 岳飞瓜州金山寺解梦
“瓜州金山寺”一说不但古已有之,也不仅是赵避尘这样用,还可以找到其他文献作为参照。
下图为人民美术出版社出版的连环画《说岳全传》十五风波亭的内容说明,其中赫然写着“瓜州金山寺述志”。这是怎么回事呢?
当岳飞在接到十三道金牌,被迫离开前线后,曾因风大浪高在瓜州城住了一宿。见下连环画插图)。
这一住,就引出了岳飞夜梦瓜州,金山寺道悦禅师为之解梦的故事。
上面这页连环画中,就用了“瓜州金山寺”的名称。
这第14页更加给出了重要信息,风浪未息,无法渡江。因此岳飞只能继续滞留瓜州。但他理由这个机会上金山寺去看道悦和尚。这说明当时由瓜州到金山寺是很短的距离,不怕大风大浪的。
七, 苏东坡瓜州金山寺访佛印
巧的是,同样在宋代,还有一个名人也到瓜州金山寺访一位禅师,还引出了一连串“斗禅”的有趣故事。下面是“搜搜百科” 中“苏东坡”词条内的有关内容。
“朝廷保守派复辟后,以砸缸著名的北宋著名文学家司马光重拜相位,新法全盘被废。此时,同为保守派的苏轼却主张对新法不能全盘否定,应存良箅渣区别对待,因此与司马光发生激烈冲突,再度被贬瓜州。苏轼虽然信仰佛教,但又不喜和尚。闻得瓜州金山寺内有一法号为佛印的和尚名气极大,苏轼听说后不服气,就决定到山 上会一会老和尚!”
综上所说,“瓜州金山寺”一词古已有之,赵避尘《性命法诀明指》中对这一词的用法可能是从《岳传》等古代事迹记载中得到的印象,因此并非笔误,更不可因此而导致质疑。
参考资料:
赵避尘:《性命法诀明指》。
国际中华智慧学会:“赵避尘生命智慧学研究指南,” ZHZH-YJZN004; 2013年1月28日
国际中华智慧学会:“赵避尘千峰先天派与千年古镇瓜州渡的古今因缘,”《赵避尘生命智慧学研究通讯 》,ZHZH-ZBCTX13003: 2013年4月8日
宋 王安石:《船泊瓜州》。
张庆松:《瓜州古渡歌》。
王阳明:《王阳明全集》。
扬州晚报,“珍贵史料揭开‘瓜洲坍江’之谜,” 2012年5月 3日。
明 张岱:《陶庵梦忆》。
人民美术出版社《说岳全传》