Chapter 496: Cultivation both inside and outside

The second is external practice. (See also: xue6.) After Wang Zhe's death, the seven disciples were divided into various places to preach, but their understanding of Wang Zhe's religious thought was different. Compared with Wang Zhe's other disciples, the Longmen School founded by Qiu paid more attention to absorbing Confucianism, showing the tendency of Confucianism to join the WTO.

The famous scholar Qian Mu once discussed the difference between Qiu Chuji's study and Ma Yu's learning, and he believed in his "Essays on the History of Chinese Academic Thought (VI)": "Danyang (Ma Yu)'s learning seems to be more involved in Buddhism, and the meaning of being good is more. Changchun's learning seems to be more Confucianism, and the meaning of kindness is particularly keen. And the learning of the two of them is out of Chongyang, covering the Chongyang Sect Laozi and Confucianism, while Danyang and Changchun are learning and each has its own nature. "What Mr. Qian said is extremely true. When discussing the nature of mind cultivation, Qiu Chuji advocated starting with the accumulation of meritorious deeds. As mentioned earlier, the True Path of Truth holds that the true nature of one's mind is inherently indebted, but it is only clouded and confused by delusions that it cannot be realized. Although subduing delusions can really start from the aspect of refining the mind, refining all the delusions, only the righteous thoughts remain, and over time, the righteous thoughts will also be removed, so that the true nature can be realized in the place where one thought is not born, until it exceeds life and death. However, according to his own spiritual experience, Qiu felt that it was very difficult to simply control thoughts with his heart, and he should also temper in the earthly world, and at the same time accumulate meritorious deeds in this tempering until the meritorious deeds are completed and the Dao heart is self-fulfilling.

"Quotations from the Northern Journey" quoted Qiu Chuji's words: "I am a scholar, I will grasp the mood, from the inner view of his heart to the lonely ground, before and after a hundred times, although the ghosts and gods to the spirit can not peep, suddenly a thought arises, unstoppable, exhausted intelligence, and finally helpless, there is nothing else, just a little work." Therefore, the Longmen sect founded by the Qiu clan attaches importance to the cultivation of the mind on the one hand, and on the other hand, it also attaches importance to external cultivation. The combination of internal and external religion advocated by Qiu is actually the combination of Confucianism and Taoism, and the internal and external Confucianism, which is also a manifestation of Wang Chongyang's religious thought of integrating the three religions. Mr. Ren Jiyu believes that it has become a branch of Confucianism: "It should be pointed out that the Quanzhen Sect in the Jin and Yuan dynasties regarded the cultivation of immortals with the secular loyalty, filial piety, benevolence and righteousness, and socialized Taoism, which was actually a branch of Confucianism. ”

Qiu's external cultivation deeds are mainly manifested in doing practical things for the people, the most famous is that he traveled thousands of miles west despite his old age and infirmity, and persuaded Genghis Khan to quit killing. "Qiangxi Collection" includes the "Returning to Yanjing Daoyou" written by him before departure, and the poem Yun: "Ten years of war and fire and thousands of people are worried, and there is no one or two out of ten thousand. Last year, fortunately, under the edict of mercy, this spring must be together to brave the cold travel. He did not leave the north of the mountain for 3,000 miles, and still missed the 200 states of Shandong. The poor are in the air, and the early education has to eliminate the worries. His love for the people is beyond words. In fact, he has also won the love and care of the people, such as his "Man Tingfang? Shu Huai" cloud: "Patrol the village one by one, the children are exhausted, and the food is left." "No leaks? Le Dao" Yiyun: "Dusk lodging, begging for food, Fang Village did not hinder the face." ”

Third, actively carry out Jiao fasting activities. Although Jin Yuan Quanzhen Dao inherited the Zhonglu Neidan School, with the purpose of cultivating individuals to become immortals, they also inherited the traditional cultivation methods and carried out the cultivation of Jiao. On the other hand, the influence of personal cultivation is limited after all, so for the development of the true path, starting from Ma Yu, the style of fasting and Jiao gradually arose in the way of preaching, and through activities such as praying for rain and praying for good weather, in order to attract more believers. Liu Chuxuan and Wang Chuyi's fasting and Jiao are more frequent, and Qiu Chuji's fasting and Jiao activities are even more.

The cultivation of the inner mind and the outer cultivation of the martial arts carried out by the Quanzhen Taoist priests is based on extreme monasticism of the monks, which is asceticism. From the very beginning, they imitated the system of early Indian Buddhism, established a monastic system, advocated asceticism, and were not allowed to have a wife, which was in line with their belief in becoming immortals and the requirements of inner dan cultivation. Quanzhen Tao also absorbed the theory of the origin of love and dyeing, developed the traditional Taoist idea of abstinence to the extreme, and declared the vanity of family and affection. They regard the family as a "prison" and a "fire house", call the relationship between father and son and husband and wife "golden shackles and jade locks", and preach that people's seven emotions and six desires are the great obstacles to becoming immortals, and they want people to dissipate all seven emotions and six desires. Qiu Chu's machine practiced by himself, "Enter the cave dwelling in the river, beg for a meal every day, and walk a lot, although it is not a scoop." …… Those who have not slept day and night for six years. It has been hidden in Longzhou for seven years, such as when it was in Panxi. "Qiu has been in Panxi for six years, sleepless day and night, which is the most amazing part.

Qiu Chuji not only has the foresight and ambition to help the world and the people, but also has profound cultural knowledge, and has also made contributions to the promotion of traditional Chinese culture and foreign cultural exchanges.

Judging from the nearly 500 poems and 150 words that have been preserved, Qiu Chuji has inherited the length of Tang and Song poems, and does not pursue the ornate rhetoric, but has its own simple, smooth and bright style. He used writing poems and lyrics as a way to propagate Taoist theories, talk about wit, and sing mysteries, and many of the poems he sang and sang with literati showed the content of joint discussion of traditional Chinese culture. There are also some poems that directly reflect social conditions and people's lives, and have a strong spirit of realism. For example, poems such as "Compassion for Things" and "Due to Drought" vividly describe the society, the misery of the people, the painful life of the people and their own sad and indignant state of mind.

Qiu Chuji attached great importance to the collection of traditional Taoist culture, "tasting the extinction of the Taoist scriptures, it is appropriate to restore it", and in his later years organized the work of re-compiling the "Taoist Collection". He commissioned his disciple Song Defang, with the support of the Yuan Dynasty government, to complete the reprinting of the 12 volumes of the Daozang in eight years. The re-printing of the Taoist Collection not only preserves the complete Taoist classics, but also promotes the ancient traditional Chinese culture.

Qiu Chuji's westward journey to meet Genghis Khan is also a microcosm of the history of cultural exchanges between the West and the West in the early Yuan Dynasty. On his way to the west, Qiu Chuji traveled through present-day Mongolia, Kyrgyzstan, Kazakhstan, Uzbekistan, Afghanistan and other countries, preaching Taoism and other traditional Chinese culture in the towns he passed, so that the local people could understand China and Chinese traditional culture, and played a role in propaganda and promotion.

In Khobdo, western Mongolia, he also asked his disciples Song Dao'an and Li Zhichang to stay here, established the Qixia Temple of the Quanzhen Sect, recruited disciples and taught the Tao among the local ethnic groups, publicized traditional Chinese culture, and established the Quanzhen Sect organization in Shandong and other places following the organic law of the Quanzhen Sect in Shandong and other places. In Samarkand and other places in Central Asia, in addition to propagating Taoist culture, they also used the food given by Genghis Khan to help the victims, which was quite popular among the local people, thus expanding the influence of Qiu Chuji and Quanzhen Religion among the people of Central Asia. Wherever Qiu Chuji and his entourage went, they were warmly welcomed by the rulers and peoples of various countries. In Mongolia in Dashilinya (now Kyrgyz Frunze), Tashkent, Chemishgan and other places, the local people all offer delicious wine and food, and even appear "with colorful flags, canopies, fragrant flowers to lead" grand singing and dancing welcome scene. In "Journey to the West in Changchun", Li Zhichang recorded in many places the fact that Qiu Chuji and his entourage were welcomed by the people of Central Asian countries and ethnic groups. It can be considered that the process of Qiu Chuji's westward journey is also a process of enhancing the friendship between the Chinese and Central Asian peoples, spreading the culture of the Central Plains, and promoting cultural exchanges between China and the West.

His theory of the integration of the three religions, his thoughts and practice of helping the world and saving the people, and his contributions to the promotion of traditional Chinese culture and foreign cultural exchanges have all had a significant impact on the time and later generations. Compared with the representatives of the religious and ideological circles of the same era, it can be said that there is no one else.