Chinese Language Text:
https://baike.sogou.com/v4303691.htm
Qiu Chuji was originally known as ‘Tong Mi’ (通密) - with the Daoist-name of ‘Chang Chun Zi’ (长春子). His family came from the ‘Dengzhou’ (登州) area of ‘Qixia’ (栖霞) which is today part of Shandong province. He was considered the ‘Head Teacher’ of the ‘Quanzhen’ (全真) - or ‘Complete Reality’ - School of Daoism, a being who had penetrated the mysteries of reality, a person who had attained ‘Immortality’, a great thinker of profound thoughts, an excellent politician, a superb writer, an expert in all health matters and expert in Chinese science. Indeed, such was his outstanding character that he was valued and respected by the rulers of the Southern Song Dynasty, the Jin Dynasty and the Mongol Empire! This is why he was selected at the age of seventy-four years-old to lead a delegation to meet with Genghis Khan (in the Western Region) to convince him to exercise ‘love’ for the people and to stop him from ‘killing’. This mission was a success. Within the genre of Daoist spirituality, Qiu Chuji is considered one of the ‘Seven Realisers of Reality’ (七真 - Qi Zhen), as well as the recognised ‘Founder’ of the ‘Longmen’ (龙门) - or ‘Dragon Gate’ - School of Daoist self-cultivation. During the fourth year of the reign of the Emperor Zhengda (正大) [1227] - Qiu Chuji passed away sat upright in the meditation posture within the ‘Baoxuan’(宝玄) Hall situated within the ‘Changchun’ (长春) Palace – aged eighty-years of age. For three days the people of Beijing were amazed to see a bright light emanate from his still (and upright) body that spread into the open sky – as well as a rare fragrance filling the air! The Emperor Yuanshizu (元世祖) respected Qiu Chuji greatly, stating ‘He was a true Head Priest of the Daoist Religion!’ He was also granted the posthumous name of ‘Qiu Shenxian’ (邱神仙) - or ‘Qiu Spirit Immortal’ - in recognition of his immeasurable virtue and good merit. Indeed, as his birthday fell on the nineteenth day of the first lunar month, this date each year was named the ‘Double Nine Festival’ (燕九节 - Yan Jiu Jie) in his honour!
Chinese Language Text: https://baike.sogou.com/v4303691.htm
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Zhao Daojian’s ancestral home was ‘Tanzhou’ (檀州) - now situated in the ‘Miyun’ (密云) area of Hebei province. His was originally known by the first-name of ‘Jiu Gu’ (九古). His father was a scholar-official who served the government as the ‘Sub-Prefect’ (知时 - Tongzhi) of ‘Pingliang’ (平凉) - now part of Gansu province. This is where Zhao Daojian spent much of his youth. The biography of Zhao Daojian is well recorded in a number of Chinese-language historical records. During the seventeenth year of the reign of Emperor Jindading (金大定) [1177] - he took-up the practice of Daoist self-cultivation. Two years later (1179) he was accepted as a disciple by Daoist Master ‘Ma Yu’ (马钰) of ‘Huating’ (华亭) - now part of modern Gansu province. After twenty-years of training Ma Yu announced that he would ‘soon leave his body’ and that his disciple must travel to Mount Dragon Gate (龙门山 - Long Men Shan) and seek-out Master Qiu Chuji (邱处机). This is where Master Qiu Chuji granted him the Daoist-name of ‘Daojian’ (道坚) whilst accepting him as his disciple. During the fourteenth year of the reign of Emperor Yuantaizu (元太祖) [1219] - Zhao Daojian was selected – along with seventeen other Longmen disciples – to accompany Qui Chuji on a journey to the Western Region following a decree issued by Genghis Khan. After spending many years in solitary practice, interspersed with long-journeys through the remote areas, Zhao Daojian attained ‘Immortality’. During the seventeenth year of the reign of the Yuan Emperor ‘Yuanshizu’ (元世祖) [1280] - the Yuanshizu Emperor issued an edict officially recognising ‘Zhao Daojian’ as the accepted first-generation inheritor of the ‘Longmen’ (龙门) or ‘Dragon’s Gate’ lineage – making him the recognised (and primary) successor to Qiu Chuji – the Founder of the Longmen School!
Chinese Language Text: https://baike.sogou.com/v4303691.htm Zheng Dechun was a native of ‘Luoyang’ (洛阳), Henan province and his Daoist-name was ‘Bi Zhi’ (碧芝). Although he was actively teaching during the first-year of the reign of the Yuan Dynasty Emperor ‘Huang Qing’ (皇庆) [1312] - he also remained ‘hidden’ on Mount Hua (华山 - Hua Shan) for some time (during the tenth lunar month of 1312 - he received Longmen 'transmission' from Zhao Daojian [赵道坚] - being granted the Daoist-name 'De Chun' [德纯]). During the twenty-seventh year of the reign of the Yuan Emperor ‘Zhi Zheng’ (至正) [1367] - he granted advanced Daoist instruction (and transmission) to third-generation inheritor Chen Tongwei (陈通微) - and is considered the second-generation inheritor of the ‘Longmen’ (龙门) or ‘Dragon Gate’s’ School.
Chinese Language Text: https://baike.sogou.com/v4303691.htm Zhou Xuanpu’s Daoist name was ‘Da Zhou’ (大拙) and he was from the Xi’an area of Shaanxi province. After receiving Daoist instruction, Zhou Xuanpu stayed at ‘Qingcheng’ (青城) to perfect his practice. During the first year of the reign of Emperor Jingtai (1450) - was the last time Zhou Xuanpu was seen fit and well despite spending the previous fifty-years in isolated self-cultivation. He passed the fifth-generation of the Longmen (龙门) transmission directly to ‘Zhang Zongren’ (张宗仁) on ‘Tiantai’ (天台) and (indirectly) to Shen Jingyuan (沈静圆) in Shanxi. He passed away during the tenth lunar month of the reign of Emperor Jingtai (1450) aged one-hundred and ten years-old. Zhou XuanPu is considered the fourth-generation inheritor of the Longmen lineage.
Chinese Language Text: https://baike.sogou.com/v4303691.htm Translator’s Note: The fifth-generation of the Longmen School is divided into two branches – that of Zhang Jingding and that of Shen Jingyuan. In the old days, generally speaking Daoist Masters passed-on their lineage to only one chosen disciple – regardless of how many (or few) students they taught. Although this was the accepted ‘rule’ it was not always followed for various reasons. Therefore, the fourth-generation Longmen Master – Zhou Xuanpu (周玄朴) - passed the fifth-generation transmission to Zhang Jingding and Shen Jingyuan. However, Zhou Xuanpu passed the fifth-generation transmission personally to Zhang Jingding – but requested that Zhang Jingding pass on the same fifth-generation transmission to Shen Jingyuan on his behalf (as a ‘distance’ so-to-speak). My research seems to indicate that this split in lineage is not always acknowledged in the Chinese-Language literature - as some sources 'ignore' the what they consider to be the 'side branches'. My view is that ALL lineage branches are of equal importance. ACW (23.3.2021).
The original first-name of Zhang Jingding was ‘Zong Ren’ (宗仁) whilst his Daoist-name was ‘Wu Wo Zi’ (无我子). His family came from the ‘Yuhang’ (余杭) area of Zhejiang province. In the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that he came from generations of Confucian scholars – whilst being skilled in the theory of ‘Essense’ (性 - Xing) and ‘logic of the underlying foundation of nature and its manifestation’ (理 - Li). During the reign of the Emperor Yongle (1402-1424) - Zhang Jingding studied the ‘Bright Classic’ (明经 - Ming Jing) - a text used to prepare the best Confucian candidates for placement in posts within the Chinese Imperial Civil Service. Despite being an outstanding scholar, however, Zhang Jingding decided to stay in relative seclusion and he took a simple teaching post in ‘Shaoxi’ (苕溪). After the death of both his parents, he abandoned his family home (and his studies) and took to a wandering existence – where he sought-out knowledgeable Daoist Masters. This journey took him as far as ‘Mount Tiantai’ (天台) and the ‘People’s Way Gate’ (人道门 - Ren Dao Men). Here, he studied the ‘Essential Nature Eight Sources’ (精八元 - Jing Ba Yuan), as well as the ‘Yang Classic’ (阳经 Yang Jing), and the ‘Self-Cultivation of the Transformation Energy Centre’ (丹诀 - Dan Jue). There were many more such titles, but over the years these special Daoist texts have become lost or destroyed. After returning to ‘Mount Qingcheng’ (青城山 - Qing Cheng Shan) he encountered ‘Zhou Yuanpu’ (周元朴). Zhou Yuanpu was impressed with the virtue and moral rectitude of Zhang Jingding – and advised him to continue to live in self-isolation and refine his neidan. Zhang Jingding stated that he would ‘know’ without being in his presence when his practice had matured. In the first year of the reign of Emperor Jingtai (1450) - Zhou Yuanpu sent one of his disciples to invite Zhang Jingding back to Qingcheng – where he transmitted the ‘Longmen’ (龙门) lineage to him. During the first year of the reign of the Emperor Jiajing (龙门) [1522] - Zhang Jingding passed away. He is considered the fifth-generation inheritor of the Longmen lineage. Chinese Language Text: https://baike.sogou.com/v4303691.htm Translator’s Note: The fifth-generation of the Longmen School is divided into two branches – that of Zhang Jingding and that of Shen Jingyuan. In the old days, generally speaking Daoist Masters passed-on their lineage to only one chosen disciple – regardless of how many (or few) students they taught. Although this was the accepted ‘rule’ it was not always followed for various reasons. Therefore, the fourth-generation Longmen Master – Zhou Xuanpu (周玄朴) - passed the fifth-generation transmission to Zhang Jingding and Shen Jingyuan. However, Zhou Xuanpu passed the fifth-generation transmission personally to Zhang Jingding – but requested that Zhang Jingding pass on the same fifth-generation transmission to Shen Jingyuan on his behalf (as a ‘distance’ so-to-speak). My research seems to indicate that this split in lineage is not always acknowledged in the Chinese-Language literature - as some sources 'ignore' the what they consider to be the 'side branches'. My view is that ALL lineage branches are of equal importance. ACW (23.3.2021).
Shen Jingyuan was from the Jurong area of Jiangsu province. The ancestral home of his family was ‘Taiyuan’ (太原). He was informally known as ‘Zaisheng’ (哉生), and more formally as ‘Ming Xu’ (名旭). Near to the end of his life – he assumed the Daoist-name of ‘Dun Kong’ (顿空). When he was young, both his parents died, and out of respect, he assisted in the transport of their bodies back to their ancestral lands situated in Shanxi province. In the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that in the thirteenth year of the reign of Emperor ‘Zhengtong’ (正统) [1448], he travelled to Mount Qingcheng (青城山), where he first encountered Master Zhang Jingding (张静定) – who accepted him as a disciple. This where he changed his name to ‘Jing Yuan’ (静圆). During the second year of the reign of Emperor Jingtai (景泰) [1451] he visited Mount Tiantai (天台山 - Tian Tai Shan), where he re-encountered ‘Zhang Jingding’ who expertly ‘turned his words’ so that Shen Jingyuan immediately transcended the world of dust and attained Immortality! (This is where Zhang Jingding passed on the Longmen transmission on behalf of his Master - Zhou Xuanpu (周玄朴) - the fourth-generation inheritor of the Longmen School). After this profound experience – Zhang Jingding settled deep in the heart of ‘Mount Tongbai’ (桐柏山 - Tong Bai Shan) sat motionless (and without breathing) in the seated meditation position. He absorbed nourishment through his skin and emitted light through his body. During the third year of the reign of Emperor Tianshun (天顺) [1459] - he travelled to ‘Mount Jai Gai’ (金盖山 - Jai Gai Shan) - where he sat in meditation and compiled a ‘secret’ book of Daoist instruction. At this time, Daoism had become very popular across China and there were many potential students seeking teachings. During the spring of the first year of the reign of Emperor Chenghua (成化) [1465] - he met Wei Zhending (卫真定) and transmitted the authentic Daoist Teachings to him at ‘Nangong’ (南宫). Soon after this, Shen Jingyuan 'disappeared' and was never seen again.. He is considered the fifth-generation inheritor of the Longmen (龙门) - or ‘Dragon’s Gate’ Daoist lineage. Chinese Language Text: https://baike.sogou.com/v4303691.htm Zhao Zhensong’s family came from the Langya area of Shandong province. He was originally known as ‘De Yuan’ (得源) and was given the Daoist name of ‘Fu Yangzi’ (复阳子), The Chinese language text entitled ‘Grand Venerable Rules of Lineage Source and Transmission’ (太上律脉源流 - Tai Shang Lu Mai Yuan Liu) records that at 21-years of age, Zhao Zhensong was a Confucian scholar well-known for his teaching of history and Daoist thought and practice. At aged 25-years of age – both his parents passed away – and after respectfully burying them, he sold the family home and left for ‘Wudang’ (武当). He travelled to ‘Mao Mountain’ (茅山 - Mao Shan) where he dedicated himself to the solitary study of the Daoist Classics. Here, he encountered the renowned Daoist Teacher – Zhang Jingding (张静定) and was impressed with the straightness of his character and purity of his actions. Due to this highly positive impression, Zhao Zhensong respectfully requested to become his Disciple. Zhang Jingding accepted this request and bestowed upon him the Daoist name of ‘Zhen Song’ (真嵩) - or ‘Reality Beyond Measure’ whilst issuing the official certificates. During the second-year of the reign of the Emperor Jiajing (嘉靖) - or ‘1523’ - Zhao Zhensong travelled to ‘Wang Wu Mountain’ (王屋山 - Wang Wu Shan) where studied the in-depth cultivation of his ‘essential nature’ (精 - Jing) and how to ‘enter’ and sustain the ‘Great Samadhi’ (大定 - Da Ding) for three-years! In fact, Zhao Zhensong practiced and perfected these self-cultivation methods for six-years until it was certain that he had penetrated the highest understanding. During the first-year of the reign of the Emperor Chongzhen (崇祯) - or ‘1628’ - Zhao Zhensong transmitted the Dao to his disciple ‘Wang Ping’ (王平). He was last seen in the Wang Wu Mountain area riding on the back of a dragon – which was ‘spiralling’ playfully around the high rooves! Eventually, he and the dragon disappeared into the clouds and were never seen again! Zhao Zhensong is considered a sixth-generation inheritor of the Longmen (龙门) or ‘Dragon Gate’ - lineage!
Chinese Language Text: https://baike.sogou.com/v4303691.htm https://rufodao.qq.com/a/20160926/034511.htm Wei Zhending was also named ‘Yuan Zai’ (元宰) at his birth – and was known by the Daoist name ‘Peng Yangzi’ (平阳子). His family was from the Shimen area of Jiaxing, situated in Zhejiang province. In the First Volume of the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that his ancestors originally came from the ‘Huaying’ (华亭) area. During the broad time period that spans the end of the Song Dynasty and beginning of the Yuan Dynasty – Wei Zhending was born with a weak ‘essential nature’ (性 - Xing). – but he never once stopped trying to strengthen, build and protect his ‘essential nature’. This is why Wei Zhending was quite happy to travel outside his home county in search of genuine Daoist Masters who could help him in his training. Eventually, his potential was observed by the Great Daoist Master named - ‘Shen Jingyuan’ (沈静圆) - took Wei Zhending as a direct Disciple. Shen Jingyuan gave Wei the name ‘Zhen Ding’ (真定) - or ‘Genuine Samadhi’. Although Shen Jingyuan left on the back of a dragon in 1465 CE – he had already transmitted the authentic Daoist self-cultivation methods to Wei Zhending and had him accompany him to ‘Nangong’ (南宫). From this date – Wei Zhending sat in silent meditation and did not move the years. His body and mind become completely ‘still’ and ‘shining’ in the Ten Directions (with all biological processes remaining healthy and intact, but in a state of divine suspension)! Following his complete and full attainment of ‘Immortality’ - Wei Zhending ascended into the divine sky (on the back of a dragon) during the tenth lunar month of the second year of the reign of Emperor Shunzhi (逝世). He was 205-years-old and was considered the sixth-generation inheritor of the ‘Longmen’ (龙门) - or ‘Dragon’s Gate’ - lineage!
Chinese Language Texts: https://www.baike.com/wikiid/7703775335591317096?prd=mobile&view_id=4j8ega5qzs8000#catalog_5 https://baike.baidu.com/item/卫真定 It is the general academic opinion in China, Japan, America and Europe, that Zhao Bichen designed his main Daoist ‘neidan’ self-cultivation manual along the lines of the extant literature of the Wu Liu School. This suggests a direct technical link between the Wu Liu School (transmitted by Grand Master Liao Kong to Zhao Bichen in 1920) with the Qianfeng School founded by Zhao Bichen post-1920 – as a vehicle for disseminate the Wu Liu Teachings. Charles Luk (1898-1978#0 translated this manual into English after meeting Zhao Bichen around 1936 – but it was not published in the West until 1970. As Charles Luk was concerned that most Westerners would find the unfamiliar Chinese Daoist terms difficult to understand, he entitled his English translation as ‘Taoist Yoga’. Of course, this is Zhao Bichen’s Chinese-language manual known as ‘(性命法訣明旨’ (Xing Ming Fa Jue Ming Zhi), or ‘'The Secret Cultivation of Essential Nature and Eternal Life’. Although the Qianfeng School possesses a number of other training manuals – it is this book which conveys what Zhao Bichen considers are the ‘Sixteen Steps’ required to be mastered to transition a student from the beginning level to the middle level - and finally to full immortality. Like the ‘Classic of Change’, however, each of the sixteen steps contains the essence of the other fifteen positions – with entire training universe being ‘fluid’ and fully ‘adaptable’. Some people travel through these stages of training very quickly (in an instant), or take years slowly and carefully mastering each step one at a time. As sixteen can be divided four times in sixty-four – each of the sixteen stages of Qianfeng training has four hexagrams associated with it. Training stage one, for instance, is associated with hexagrams 1, 17, 32 and 64 and so on. A dedicated practitioner must sit and study the ‘Yijing’ (or ‘Zhouyi’) and integrate the wisdom contained within the hexagrams of Yijing with that experience gained from practicing each of the sixteen Qianfeng training stages. This approach is a ‘hidden’ aspect of the old Wi Liu School passed-on to Charles Luk by Zhao Bichen – to me by Richard Hunn (1949-2006). When I told Master Zhao Ming Wang about this practice (we use in the UK) – he was taken aback and was surprised we knew about it! This probably explains why Richard Hunn always emphasised the study of the ‘Book of Change’ - even at the very beginning of my Ch’an training with him. The Founders of the Wu Liu School – Wu Shouyang (and his Disciple) Liu Huayang – both penned a number of Daoist training manuals well-known in China. When compared with the content and style of Zhao Bichen’s ‘Taoist Yoga’ manual – it is obvious that the Qianfeng School is a natural lineage extension of the Wu Liu School. Zhao Bichen made use of the Wu Liu habit of composing manuals comprised of disciples ‘asking questions’ and Masters providing ‘answers’. The reliance upon – and approach to ‘neidan’ practice - is identical and does not vary.
Patriarch Zhao Bichen (1860-1942) inherited the Wu Liu School in 1920 from Grand Master Liao Kong. However, Zhao Bichen did this by being recognised as the 11th generation lineage inheritor of the Longmen School. Masters Liao Kong and Liao Ran were lineage inheritors of the Wu Liu method as preserved and passed-on within the older Longmen (Dragon Gates) School. The Wu Liu method is a modification of the Longmen School – incorporating Ch’an Buddhism mind development and Confucian ethics integrated with Daoist methodology. The two lineages fit together perfectly with the Wu Liu being perceived as a broader interpretation of the Longmen School. Instead of allowing the Wu Liu lineage from dying-out – Master Liao Kong and Liao Ran preserved its teachings as part of the Longmen School. The founder of the Wu Liu School during the Ming Dynasty – Wu Shouyang (伍守阳) gave-up the full-time study of the Confucian path, and dedicated himself to the practice of the ‘Complete Truth Way Dragon Gates Self-Cultivation Law’ (全真道龙门派功法 - Quan Zhen Dao Long Men Gong Fa). He stated that through the later study of the Ch’an Buddhist method - he finally gained a genuine realisation of the ‘Dao’ (道) - and was recognised as the 8th generation inheritor of the Longmen tradition from his teacher – Cao Huanyang (曹还阳) the 7th generation inheritor of the Longmen School. Many decades after Wu Shouyang left the world to live in the remote and isolated hills – during the Qing Dynasty he encountered the Ch’an Buddhist monk Liu Huayang (柳华阳) and transmitted to him the full and complete ‘neidan’ (内丹) method to him. Through the in-depth study of Daoism – Liu Huayang finally realised a deep and profound enlightenment. Therefore, the Wu Liu School (伍柳派 - Wu Liu Pai) is a product of the teachings (and experiences) of Wu Shouyang and Liu Huayang – which was passed-on as part of the Longmen tradition. Masters Liao Ran and Liao Kong were both 10th generation inheritors of the Wu Liu lineage as preserved within the Longmen tradition. Zhao Bichen eventually became the 11th generation inheritor of the Wu Liu School through the Longmen tradition. The Qianfeng School today is headed by the great grandson of Zhao Bichen – Zhao Ming Wang (赵明旺) - who is the recognised 14th generation inheritor of the Wu Liu School through the Longmen tradition. Although there are a few private individuals pursuing the Wu Liu path today – the Qianfeng School is the only developed Daoist institution in China that has been found to possess the entire Wu Liu teaching. Many great and accomplished Masters (from many different backgrounds – including other Daoist Schools) come to Beijing to gain teachings from Master Zhao Ming Wagn (who is also the 3rd generation inheritor of the Qianfeng lineage). One strong tradition of the Qianfeng School is that peace and tranquillity must be maintained at all times with no conflict. This is why I use ‘facts’ to dispel any false assumptions said (or ‘written’) about the Qianfeng School.
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AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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