Page 290 - The Encyclopedia of Taoism v1_A-L

C HEN JINGYUAN 251

ChenJingyuan

7- 1094; zi: Taixu :;(cm.; hao: Bixu zi !I m. T
(Master of Jasper Emptiness)

A premier exegete of Taoist writings in the Northern Song, ChenJingyuan
grew up in a Nancheng ~~ (Jiangxi) scholarly family. His commentaries on
important Taoist scriptures benefited from his access to rare texts and masters
at various religious centers, both in south China and in the court of Song
Shenzong (r. 1067-8S), where his renown peaked.
In 1024 Chen reportedly studied with Han Zhizhi ¥If; ~ 11:: and became a
Taoist priest in 102S. He later traveled to Mount Tiantai (*Tiantai shan, Zhe-
jiang), where he met Zhang Wumeng "* ~ ~ (ca. 98S- I06s; Qing Xitai 1994,
I: 307-8) with whom he practiced self-cultivation, studied his secret teach-
ings, and learned Zhang's take on the Daode jing and the *Zhuangzi. He later
traveled in the lands between the Huai and Yangzi Rivers before entering the
capital under the patronage of Wang Qi .:r.W;. Once in Kaifeng, in 1072 he
became imperial lecturer on the Daode jing and Zhuangzi for Shenzong, who
praised his simple and straightforward annotations on the Daode jingo Chen
was well-versed in classical, Taoist, and medical writings, and many scholars
visited him for his learning. The emperor later gave him the title Great Master
of Reality and Tranquillity (Zhenjing dashi .~::k gni) after Chen presented
the emperor with verses on the occasion of a Great Offering (*jiao) ceremony
held in the capital. When Chen retired to his home territory on Mount Lu
(*Lushan, northernJiangxi), he went in the company of two officials and with
a stipend. He declined an offer in 1091 to collate Taoist writings at the court
of Song Zhezong (r. I08s-noo), choosing instead to continue in retirement,
and passing away in 1094.
Chen's commentatorial style continued that of the Tang, as seen by his
choice of the Daode jing and Zhuangzi as his interpretive foundation, but
supplemented them with asides and references to *neidan ideas and practices,
which later Song commentators admired. His fundamental approach integrated
the "constant Way of spontaneity (*ziran)" with "eternal life through refin-
ing the form (*lianxing)" and "governing the state through non-intervention
(*wuwei)."
Works. The following notes on ChenJingyuan's literary production are based on
the Survey of Taoist Literature by Judith M. Boltz (I987a, 203- S). One of Chen's