劉名瑞と趙避塵 : 近代北京の内丹家について

Abstract

Regarding practitioners of neidan 内丹 (internal alchemy) Liu Mingrui 劉名瑞 and Zhao Bichen 趙避塵, who were active in the Beijing area from late-Qing through early Republican times, l have examined their backgrounds and their neidan practice, in considering the manner neidan was practiced during the period. Liu Mingrui was from Wanping county 宛平縣 in Beijing. In middle age, he became devoted to Daoism, and studied under a mentor from the Nanwu school 南無派 of the Quanzhenjiao 全眞教, and he is found in their lineage as the twentieth head of the Nanwu school. He lived at Qianfengshan 千峰山 and Taoyuanguan 桃園觀 in Changping county 昌平縣 to the northwest of Beijing, and had several disciples. He authored three works, the Daoyuanjingweige 道源精微歌, the Qiaojiaodongzha 敲驕洞章 and the -yikao- 易考, all of which were concerned with neidan practice. In his works, he often had high praise for the works of Wu Chongxu 伍沖虛 (Wu Shouyang 伍守陽) and Liu Huayang 柳華陽, known as the Wu-Liu school 伍柳派, and, when his neidan practice is examined, primarily in the Daoyuanjingweige, one sees that it duplicates exactly that advocated by the Wu-Liu school. Zhao Bichen was from Changping county in Beijing. In his youth he became a student of Liu Mingrui, and began his study of neidan practice. Thereafter he visited famous neidan practitioners in various locations, meeting Liao Ran 了然 and Liao Kong 了空 of the Longmen school 龍門派 at Zhenjiang 鎭江, and then becoming the eleventh head of the Longmen school. Thereafter, while operating a shop on the northern outskirts of Beijing, he spent his life in spiritual training and conversion of disciples. When the content of his Xingmingfajuemingzh 性命法訣明指 is examined, it is clear that on many points he was at odds with the works of the Wu-Liu school, which was representative of the Longmen school. Moreover, in his later years he converted many disciples to Daoism, but the main location were the facilities of the popular religion Zailijiao 在理教, and not Daoist temples. Judging from the above--the facts that while Liu Mingrui was an adept of neidan practice of Nanwu school of the Quanzhenjiao, he expounded the neidan practice of the Longmen school, and that Zhao Bichen expounded neidan practice and saw himself as the eleventh head of the Longmen school, although he was a lay person and not entirely faithfulto the Longmen texts, the popularity of the neidan practice of the Wu-Liu school, and the relationship to the Zailijiao-- I conclude that by considering these two men, one sees a direct indication of the concrete conditions of neidan, which was intermixed with various elements at the time.