History of Taoism Eastern Han Dynasty Taoism Two Jin and Southern and Northern Dynasties Taoism Sui, Tang, Five Dynasties Taoism Song and Yuan Taoism Ming and Qing Taoism Republic of China Taoism Contemporary Taoism Catalog 1 Northern Song Taoism 1.1 Northern Song rulers worship Tao 1.2 Northern Song Taoism 1.3 Construction of Taoist doctrine 2 Southern Song, Jin and Yuan Taoism 3 References Northern Song Dynasty Taoism The rulers of the Northern Song Dynasty worshiped Taoism
The rulers of the Northern Song Dynasty worshiped Taoism, represented by Zhenzong and Huizong. Zhenzong imitated Tang Xuanzong's method of worshiping the saint ancestor Laozi, created Zhao Xuanlang Tianzun as his ancestor, and performed the drama "The Heavenly Lord Arrives". The name of the Heavenly Lord was "The Holy Ancestor Shangling Gaodao Jiutian Siming Baosheng Tianzun Great Emperor". During the reign of Zhenzong, there was also a so-called heavenly book descended. It is said that a god told Zhenzong that three chapters of the heavenly book "Dazhong Xiangfu" should be descended. Therefore, the Dazhongxiangfu was changed to the Yuan Dynasty to correspond to the meaning of "God's blessing". Huizong believed in Taoism even more, and he revitalized Taoism by claiming that "the God of Heaven has descended". Taoist priest Lin Lingsu responded to his wishes and claimed that Huizong was the great emperor of immortality who descended into the world and was the master of Taoism. Under Huizong's instructions, the Daolu Academy officially conferred upon him the title of "Emperor Daojun, the Leader of the Cult". Huizong appointed Maoshan Taoist Liu Hunchang and gave him the title "Mr. Baozhen Guanmiao". He also summoned the 30th generation Heavenly Master Zhang Jixian to Beijing many times and gave him the title "Mr. Xu Jing". The Taoist priest who was particularly favored by him was Lin Lingsu, who was given the title "Mr. Tongzhen Daling", ordered him to compile Taoist histories, scriptures, etc., and worshiped him as his teacher. Taoism also became famous because of this. Huizong also built palaces, cast nine tripods, established a Taoist system, personally annotated the Tao Te Ching, expanded the Taoist ranks, and enabled Taoism to achieve greater development. Taoist priests had a high social status. Zhenzong and Huizong were the two peak periods of the Northern Song Dynasty's rulers advocating Taoism. The purpose of advocating Taoism was still to consolidate their dominance. The Taoist School of the Northern Song Dynasty
In the Taoist school of the Northern Song Dynasty, the Maoshan Sect was still the most prosperous, and the lineage of transmission was also clear. According to statistics, there were eight masters in total. Fulu Taoism achieved great development at this time, especially the so-called "Five "Thunder Method", which can control wind and rain, is very popular among rulers. Zhang Tianshi Tao also gradually prospered. Since the rulers of the prosperous Tang Dynasty vigorously supported Zhang Tianshi's lineage, Zhang Tianshi's Taoism began to recover. By the middle and late Tang Dynasty, Jiangxi Longhushan Tianshi Tao was gradually formed and a lineage of inheritance was constructed. The rulers of the Southern Tang Dynasty built the Zhang Tianshi Temple in Longhu Mountain and praised it greatly, making it exert an increasing influence on society. After entering the Song Dynasty, due to the stronger support from the rulers, the Tianshi Tao in Longhu Mountain flourished step by step. During the reign of Emperor Zhenzong, he summoned Zhang Zhengsui, the 24th Heavenly Master, and conferred the title of "Mr. Zhenjing". Wang Qinruo, the Minister of the Ministry of Personnel, petitioned him to establish the "Shuolu Courtyard". He also gave money to expand Shangqing Temple in Longhu Mountain, exempted him from land rent, and allowed him to inherit the land. From then on, all the successors of the Celestial Masters in the Song Dynasty were granted the title of "Sir", which was the highest-ranking title among Taoist priests at that time. The construction of Taoist teachings
Due to the efforts of many famous Taoist scholars such as Chen Tuan, Zhang Boduan, Zhang Wumeng, Chen Yuan, etc., some new features have emerged in the construction of Taoist teachings. Chen Tuan's "Yi Long Tu" uses images and numbers to explain Yi, creating the Book of Changes school of Yi studies. It uses images and numbers to show the occurrence and composition of the world. The categories such as Taoist instruments and body functions have a significant influence on the Song Dynasty's dynasty. Since Du Guangting summarized the old Taoist teachings since the Han Dynasty, although not many Taoist scholars in the Northern Song Dynasty annotated the Tao Te Ching, they still had a certain influence and had new characteristics. For example, Zhang Wumeng combined with Yi Lao and used the inner elixir to fulfill the purpose of Taoist cultivation and health. Chen Jingyuan, a disciple of Wu Meng, annotated two volumes of the Tao Te Ching. Today, the Zhengtong Dao Zang collects his "Tao De Zhen Jing Collection Room Compilation". He regards the governance of the body and the country as the key of the old school, and believes that the Tao Te Ching is based on the emphasis on xuanxuan. , nature is the body and morality is the use. It inherited the views of the Chongxuan school in the Tang Dynasty philosophically, and exerted it politically, which had a great influence in the Song Dynasty.
In the Song Dynasty, the Taoism of Yi and Lao were integrated and developed. This is one of the characteristics of its teachings. Another feature is the systematization of the theory of inner alchemy. In the Sui Dynasty, Su Yuanlang wrote "Zhidao Pian" to show his disciples, and also used "Shen Tongqi" to guide the practice of inner elixir. Liu Zhigu, the magistrate of Changming County in Mianzhou during the Tang Dynasty, wrote "Sun and Moon Xuan Shu Lun" to describe the principles of inner alchemy cultivation. In the Tang Dynasty, some inner alchemy works were produced one after another, such as Zhang Guo's "Tai Shang Jiu Yao Xin Yin Miao Sutra", "The Great Return of the Pill", Huan Yangzi's "The Great Return of the Pill, the Golden Tiger and the White Dragon" and so on. By the end of the Tang Dynasty and the Five Dynasties, inner alchemy was more developed. Especially from the Five Dynasties to the Northern Song Dynasty, it was a critical period for Taoist inner alchemy to replace outer alchemy. At the end of the Tang Dynasty, Cui Xifan, a real person, wrote "Medicine Mirror", which gave a concise and concise discussion of the theory and methods of inner alchemy. Peng Xiao, a Taoist from the Five Dynasties, studied Shen Tongqi intensively and wrote three volumes of "Zhou Yi Shen Tongqi divided into chapters to understand the true meaning". He used "Shen Tongqi" to develop his inner elixir thoughts. At the end of the Tang Dynasty and the Five Dynasties, there was the rise of Zhonglu Jindan Dao. There are many legends about Zhong Lu. In addition, Zhong Liquan later, Lu Dongbin entered the ranks of the Eight Immortals, and Zhong Lu's preaching deeds became even more well-known. Chen Tuan of the Northern Song Dynasty visualized his idea of ??inner elixir in "Wuji Diagram". Starting from Wuji, he started from gaining the Qiao, refining the Qi, refining the Qi to transform into the spirit, refining the spirit to return to the void, and finally returned to the Wuji. This is an important theoretical summary of Taoist inner alchemy. During the reign of Emperor Shenzong of the Northern Song Dynasty, Zhang Boduan devoted his whole life to writing "Wuzhen Chapter", inheriting Zhong Lu Jindan's theory of dual cultivation of life and life, which focuses on life first and then nature. "Tongqi" was also promoted as authentic by Taoism. It is an extremely important work in the history of inner alchemy. It had a significant impact on the subsequent development of Taoist inner alchemy, and thus formed the Southern School of Jindan School.
The rise of inner alchemy and its theoretical systematization were a turning point in the history of Taoist thought. After the Northern Song Dynasty, Taoist teachings and doctrines were mostly reflected in inner alchemy.
Taoism in the Southern Song Dynasty, Jin and Yuan Dynasties
The Southern Song Dynasty was relatively peaceful and confronted with the Jin and Yuan Dynasties, forming another situation of division between the north and the south in Chinese history after the Southern and Northern Dynasties. This brought about a new development of Taoism. Pattern, sects arise. In the south, the Three Mountains of Fulu are the main ones, and there are also Shenxiao, Qingwei, Jingmingdao and other sects, as well as the so-called Nanzong of Jindan sect. New Taoist sects such as Taiyi Sect, Dao Taoism, and Quanzhen Taoism emerged in the north. This is another turning period in the history of Taoism. The doctrines and teaching systems have taken on a new look. Nei-alchemy has become very popular, forming a Taoist sect with the main purpose of refining inner-alchemy. The Fulu sect has absorbed inner-alchemy and formed a new Fulu sect. Taoism and Taoism once again showed signs of reform. Unlike the Northern and Southern Dynasties, this reform was not about completing the task of moving from the private sector to the officialdom, but rather the innovation of Taoism's own doctrine and teaching system, and thus the formation of a new Taoist sect. Taoism in the Southern Song Dynasty
The rulers of the Southern Song Dynasty were no longer as enthusiastic about Taoism as Zhenzong and Huizong. Gaozong of the Southern Song Dynasty also corrected Huizong's abuse of Taoism. The management of Taoism has also been strengthened, with strict restrictions on the establishment of temples and Taoist monks becoming monks. However, the rulers still believed in Taoism and worshiped Cui Fujun and the Four Holy Lords as the protectors of the royal family to protect half of their rivers and mountains. Taoist magic is also trusted and used by rulers. Whenever there is a disaster or festival, Taoist priests are ordered to do things to ensure good weather and peace for the country and the people. The rulers of the Southern Song Dynasty greatly promoted Taoist ethical thoughts. For example, Emperor Lizong of the Song Dynasty recommended the Taoist book "Tai Shang Ying Pian" to the society. He personally wrote "Don't do any evil and do all the good" to encourage people to do good deeds. Protection from divine retribution. Promoted by the rulers, "Induction Chapter" became widely popular in society, and subsequently, a number of Taoist exhortations to good deeds were formed, with the mission of calming people's hearts and maintaining social order. The rulers of the Southern Song Dynasty only used Taoism's educational function to stabilize society and consolidate imperial power.
The Taoist sect of the Southern Song Dynasty is dominated by the Fulu sect, centered on the so-called "Three Mountains of Fulu" in Longhu Mountain, Maoshan and Gezao Mountain. That is, the traditional Fulu sects of Zhengyi, Shangqing and Lingbao are still the main ones. , in addition there are Jingming Taoism and the Nanzong of the Neidan sect, as well as the emerging Fulu Taoist sects such as Donghua, Shenxiao, and Qingwei.
During the Southern Song Dynasty, the Maoshan Sect established fifteen generations of masters. Although many of these masters were famous for their Taoism and were conscripted and given titles by the court, except for Jiang Zongying, none of them had any writings handed down to the world. In terms of teachings, In terms of performance, compared with the Sui and Tang Dynasties when the Maoshan Sect was at its peak, it has shown signs of decline. During the Southern Song Dynasty, the Maoshan Sect no longer occupied the mainstream position in Taoism, and this position was replaced by Zhang Tianshi Taoism in Longhushan.
Gaozong, Xiaozong, Ningzong, Lizong and others of the Southern Song Dynasty all worshiped Zhang Tianshi Dao. In addition to overhauling the Qing Palace on Longhu Mountain, they also paid tribute to Tianshi. Especially during the Lizong period, Zhang Ling was conferred the title of "Master Zhengyi Jingying Xianyou Zhenjun of Three Days of Fujiao and Fuyuan", and Longhushan was designated as the leader of Jiangnan Fulu Taoist Sect, in charge of three mountains of Fulu, and Zhang Tianshi Taoist in Longhushan. This achieved the prominent position of commanding the Fulu sects.
The Gezao Sect was derived from the Lingbao Sect, or it was another name given to the Lingbao Sect after it entered the Song and Yuan Dynasties. The Taoist priests of the Lingbao sect were mostly active among the people, and it was rare for them to be conferred high status by the imperial court. Therefore, their influence and status were not as good as those of the Maoshan and Longhu sects. During the Southern Song Dynasty, the Lingbao sect had a greater influence among the people, with Gezao Mountain in Jiangxi as its headquarters. However, the people who spread the Lingbao method were not just professional Taoist priests. Taoism in the Jin Dynasty
On the one hand, the rulers of the Jin Dynasty respected Xuanxuan and Taoism, but on the other hand, they also imposed restrictions on Taoism to prevent Taoism from "confused and causing chaos among the people." The wars in northern society and the acute ethnic conflicts caused the Jin Dynasty to The rulers' efforts to win over the upper echelons of Taoism, factors such as the development and evolution of Taoism itself, etc., led to the emergence of three new Taoist sects, Taiyi Sect, Dao Dao Sect, and Quanzhen Taoism, from among the people and became the mainstream of Taoism in the Jin Dynasty. Taoism in the Yuan Dynasty
After entering the Yuan Dynasty, with the support of the rulers, Taoism flourished. Compared with Taoism in the Sui and Tang Dynasties, this prosperity was not mainly about the doctrines, but the organization of the religious groups. The new and old Taoist sects are converging, forming a pattern with Quanzhen Taoism as the representative in the north and Zhengyi Taoism as the center in the south.
At the end of the Southern Song Dynasty, Zhang Tianshidao established a relationship with the Yuan Dynasty. Before Kublai Khan, the founder of the Yuan Dynasty, destroyed the Southern Song Dynasty, he followed Genghis Khan's invitation to Qiu Chuji and sent secret envoys to Longhu Mountain to pay tribute to the thirty-fifth generation of heaven. Master Zhang Ke secretly asked for fortune, but he said that the Yuan Dynasty would unify the world in twenty years. After the fall of the Southern Song Dynasty, Kublai Khan summoned the 36th Heavenly Master Zhang Zongyan, the son of Keda, in the 13th year of the Yuan Dynasty (1276). He treated him as a guest and ordered him to lead Taoism in the south of the Yangtze River and give him a silver seal. The following year (1277), he was enshrined in the Changchun Palace and given the title "Yandao Ling Yingchonghe Zhenren", a second-grade silver seal, and ordered him to take charge of the religious affairs of Jiangnan Dao, and was allowed to make a self-financed ultimatum to become a Taoist priest. After that, all the Zhengtian masters of the past dynasties were named "Zhenren" by the Yuan Dynasty, and were ordered to take charge of the talismans of the three mountains and the Taoist affairs of all roads in the south of the Yangtze River. Emperor Shizu of the Yuan Dynasty received Zhang Zongyan twice, which gave him unusual titles and positions. The first is the title of Heavenly Master. Emperor Shizu of the Yuan Dynasty called Zong Yan the "Thirty-Sixth Celestial Master of the Successor Han Dynasty" in his "Zhi" article, which was equivalent to officially recognizing the title of "Celestial Master" in an official name. Prior to this, although Zhang Ling's descendants called themselves Heavenly Masters and were called by the people, they were never officially recognized. The emperor of the Song Dynasty only gave them the title of "Mr." The formal recognition of Zhang Ling's descendants as Celestial Masters in an official name began with Kublai Khan, the founder of the Yuan Dynasty, and only the emperor of the Yuan Dynasty did so. The title of Celestial Master was canceled when Taizu of the Ming Dynasty came to the throne.
The second is the power to preside over Jiangnan Taoism. At the end of the Southern Song Dynasty, Zhang Keda was ordered to promote the Sanshan Talisman, but his authority was beyond this. Now Zhang Zongyan was in charge of Taoism in the south of the Yangtze River, so he divided the north and south with Quanzhen Taoism, becoming the most prosperous Taoist sect with a wider scope of influence. Far more than Maoshan Sect and Gezao Sect. After entering the Yuan Dynasty, from the 36th generation of Celestial Master Zhang Zongyan to the 40th generation of Celestial Master Zhang Zhengyan, they were all respected by the Yuan Dynasty, granted the title of real person, honored as Celestial Master, and commanded Jiangnan Taoism. They received unprecedented honors. It was a period when Zhang Tianshi Tao in Longhu Mountain achieved great development. The Celestial Masters of the past dynasties were appointed to be in charge of Taoism in the south of the Yangtze River. Not only the teaching affairs of the Fulu Sect in the south of the Yangtze River were under their command, but those of the Quanzhen Taoism in the south of the Yangtze River were also under their command. The granting of temples in various Taoist sects in the south of the Yangtze River, the appointment of Taoist officials and Taoist positions, and the granting of Taoist official titles must be approved and conveyed by the heavenly master. This made the leadership status of the Celestial Masters in the past dynasties increasingly consolidated, so that by the middle and late Yuan Dynasty, the Longhu Sect with the Celestial Master as its leader gradually formed the center of gravity of southern Taoism, and the other Taoist Fulu sects gradually merged around it, and finally formed a large The Taoist sect──Zhengyiyi. Jindan Sect Nanzong
During the Song, Jin and Yuan Dynasties, Taoist inner alchemy flourished unprecedentedly, and Taoist sects with the purpose of refining inner elixirs emerged. The Nanzong Jindan sect, which was popular in the Southern Song Dynasty, was one of its representatives. The so-called "Nanzong" is strictly speaking a school of inner alchemy. It follows Zhang Boduan's "Wu Zhen Pian" from the Fa Zong. It advocates the practice of practicing Buddhism and mixing with secular life, and does not advocate becoming a monk, which is different from Quanzhen Taoism. During the Southern Song Dynasty, the Nanzong sect was spread four times. The first disciple, Chen Nan, was the third disciple of Zhang Boduan. From Zhang to Chen, there was no sect organization or temple of the sect, and only the secret secrets of elixirs were passed down among a few individuals. In the second biography, Bai Yuchan is the founder of the Southern Religious Group. The five generations of Zhang Boduan, Shi Tai, Xue Daoguang, Chen Nan and Bai Yuchan were revered as the "Five Southern Ancestors" by the Southern Sect. The third biography includes Peng Shu and others. The fourth biography includes Li Daochun and others. After Zhang Boduan, the practice of Nanzong can be divided into two categories: the emphasis on inner alchemy tradition and the emphasis on the fusion of Zen and Taoism. The one that emphasizes inner alchemy further divides the two schools of cultivation and dual cultivation, and the one that emphasizes the fusion of Zen and Taoism combines the two schools of Buddhism and Taoism. The theory of "Tao of Heart and Heart" is the theoretical basis. After entering the Yuan Dynasty, the southern religious group was weak and merged with the Quanzhen and Zhengyi sects and disappeared.
The Southern Song, Jin and Yuan Dynasties were another major turning point in the history of the development of Taoism. To sum up, it can be seen that the Southern Song, Jin and Yuan Dynasties were another major turning period in the history of the development of Taoism. The pattern of Quanzhen and Zhengyi Dao sects each occupying one side gradually formed, which laid the foundation for the development of Taoism and the geographical distribution of sects in the Ming and Qing dynasties and even in modern times. etc. laid the foundation. To this day, the Zhengyi Taoism is still mainly distributed in the south of the Yangtze River, and the Quanzhen Taoism occupies the north. In comparison, Quanzhen Taoism is more widely distributed, and Quanzhen temples have been established in many places in the south. This pattern was finally completed in the Ming and Qing Dynasties. Editor-in-chief Ren Jiyu: "History of Taoism in China" (Shanghai: Shanghai People's Publishing House, 1990), Chapters 12 to 15. Mou Zhongjian et al.: "General Theory of Taoism: Also on Taoist Doctrine" (Jinan: Qilu Publishing House, 1991), Part Two, pp. 497-550. Li Yangzheng: "An Introduction to Taoism" (Beijing: Zhonghua Book Company, 1989), pp. 145 to 184. Qing Xitai, editor-in-chief: "History of Taoism in China" (Chengdu: Sichuan People's Publishing House, 1992), Volume 2, Chapter 7. Qing Xitai, editor-in-chief: "History of Taoism in China" (Chengdu: Sichuan People's Publishing House, 1993), Volume 3, Chapters 8 to 9.