Guan Yu

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Guan Yu : biography

Unknown – 219

Worship in Taoism

Guan Yu is revered as "Saintly Emperor Guan" () and a leading subduer of demons in Taoism. Taoist worship of Guan Yu began during the Song Dynasty. Legend has it that during the second decade of the 12th century, the saltwater lake in present day Xiezhou County (解州鎮) gradually ceased to yield salt. Emperor Huizong then summoned Celestial Master Zhang Jixian (張繼先), 30th generation descendant of Zhang Daoling, to investigate the cause. The emperor was told that the disruption was the work of Chi You, a deity of war. Zhang Jixian then recruited the help of Guan Yu, who battled Chi You over the lake and triumphed, whereupon the lake resumed salt production. Emperor Huizong then bestowed upon Guan Yu the title of "Immortal of Chongning" (崇寧真君), formally introducing the latter as a deity into Taoism.

In the early Ming Dynasty, the 42nd Celestial Master Zhang Zhengchang (張正常) recorded the incident in his book Lineage of the Han Celestial Masters (漢天師世家), the first Taoist classic to affirm the legend. Today, Taoist practices are predominant in Guan Yu worship. Many temples dedicated to Guan Yu, including the Emperor Guan Temple in Xiezhou County, show heavy Taoist influence. Every year, on the 24th day of the sixth month on the lunar calendar (legendary birthday of Guan Yu, Guan was actually born on the 22nd day of the sixth month of 160), a street parade in the honour of Guan Yu would also be held.

Worship in Buddhism

In Chinese Buddhism, Guan Yu is revered by most practising Buddhists as Sangharama Bodhisattva () a heavenly protector of the Buddhist dharma. Sangharama in Sanskrit means ‘community garden’ (sangha, community + arama, garden) and thus ‘monastery’. The term Sangharama also refer to the dharmapala class of devas and spirits assigned to guard the Buddhist monastery, the dharma, and the faith itself. Over time and as an act of syncreticism, Guan Yu was seen as the representative guardian of the temple and the garden in which it stands. His statue traditionally is situated in the far left of the main altar, opposite his counterpart Skanda.

According to Buddhist legends, in 592, Guan Yu manifested himself one night before the Zen master Zhiyi, the founder of the Tiantai school of Buddhism, along with a retinue of spiritual beings. Zhiyi was then in deep meditation on Yuquan Hill (玉泉山) when he was distracted by Guan Yu’s presence. Guan Yu then requested the master to teach him about the dharma. After receiving Buddhist teachings from the master, Guan Yu took refuge in the triple gems and also requested the Five Precepts. Henceforth, it is said that Guan Yu made a vow to become a guardian of temples and the dharma. Legends also claim that Guan Yu assisted Zhiyi in the construction of the Yuquan Temple (玉泉寺), which still stands today.

Short service under Cao Cao

Background

Liu Bei and his men followed Cao Cao back to the imperial capital Xu (許; present-day Xuchang, Henan) after their victory over Lü Bu at the Battle of Xiapi in 198. About a year later, in 199, Liu Bei and his followers escaped from Xu on the pretext of helping Cao Cao lead an army to attack Yuan Shu. Liu Bei went to Xu Province, killed its Inspector (刺史) Che Zhou (車冑), and seized control of the province. He moved to Xiaopei (小沛; present-day Pei County, Xuzhou, Jiangsu) and left Guan Yu in charge of the provincial capital Xiapi (下邳; present-day Pizhou, Xuzhou, Jiangsu).(先主之襲殺徐州刺史車冑,使羽守下邳城,行太守事,而身還小沛。) Sanguozhi vol. 36. (先主據下邳。靈等還,先主乃殺徐州刺史車冑,留關羽守下邳,而身還小沛。) Sanguozhi vol. 32.(魏書云:以羽領徐州。) Wei Shu annotation in Sanguozhi vol. 36.

In 200, Cao Cao led an eastern campaign against Liu Bei, defeated the latter in battle, and retook Xu Province. Liu Bei fled to northern China and found refuge under Cao Cao’s rival Yuan Shao. Guan Yu was captured by Cao Cao’s forces and brought back to Xu. Cao Cao treated Guan Yu respectfully and asked Emperor Xian to appoint Guan as a Lieutenant-General (偏將軍).(建安五年,曹公東征,先主奔袁紹。曹公禽羽以歸,拜為偏將軍,禮之甚厚。) Sanguozhi vol. 36.(五年,曹公東征先主,先主敗績。曹公盡收其衆,虜先主妻子,并禽關羽以歸。) Sanguozhi vol. 32.