In the past, most scholars misunderstood the mainstream of Taoism in the Southern Dynasties and the Tang Dynasty as the Shangqing Sect (Maoshan Sect). The biggest reason was that they misunderstood the preface of the Qing Dynasty recorded by Li Bo's "True Sect" in the Tang Dynasty (Volume 5 of Seven Records of a Journey to the Clouds) and the pulse spectrum of Maoshan Sect recorded by Liu Dabin in the Yuan Dynasty (HY304), because the pulse spectrum of these characters was misunderstood as the Shangqing Sect (Maoshan Sect) from the Eastern Jin Yang to the Tang Li Hanguang. Therefore, after the end of the Eastern Jin Dynasty, the misunderstanding that the mainstream of Taoism in the south of the Yangtze River was Shangqing School (Maoshan School) and Shangqing School (Maoshan School) was the mainstream of the Tang Dynasty came into being and became popular.
The fundamental reason for misunderstanding the teaching pedigree of Shangqing Classic and seal script in Zhenxi and Maoshan Zhi as the pedigree of Shangqing School lies in the lack of full understanding of the Taoist theory of three caves. Many Taoist scholars unilaterally believe that the teaching of Qing Jing Yin is only carried out in Shangqing School (Maoshan Sect). In fact, the teaching of seal cutting in the Qing Dynasty was also carried out on Shitian Road, which advocated the theory of Three Caves. Taoism in Liu and Song Dynasties absorbed Lingbao Classics, Classics and Shangqing Classics taught by Gedaoism and Shangqing School into its own teachings according to the theory of Three Caves, and regarded all Taoist books in the Three Caves system as Taoist books, which can be clearly proved from the fact that Taoism in Liu and Song Dynasties had "three disciplines". The Three Zang Commandments of Taoism in Shi Tian require believers to return to the Three Treasures, namely, Bao Dao, Bao Jing and Shi Bao. The Three Treasures refer to the Supreme Infinite Avenue in Bao Dao, the Thirty-six Classics in Bao Jing and the Supreme Old Man in Shi Bao. Here, Bao Jing's Thirty-six Zunjing refers to the Taoist books with three holes and twelve departments, so turning to Sambo is the infinite avenue of subcontracting, turning to all Taoist books with three holes and twelve departments in Bao Jing, and turning to Mr. Shi Bao. Therefore, of course, Shi Tiandao in Liu and Song Dynasties also advocated Shangqing Jing, Lingbao Jing and Huang San Jing. Moreover, once the Taoist legal position system in Shi Tian was completed, there appeared a Taoist cave true mage, a disciple of Shangqing Du Xuandong, and a three-cave mage (see the Five Instruments "Zhengyi Legal Position" in the First Record of Three Caves in Lingbao, Dong Xuan). Qing's strategy was also taught and mastered by these wizards.
If Shi Tian Daoism is also taught by the Qing Dynasty, then Shi Tian Daoism may be among the Taoist priests recorded in Zhenjing and Maoshanzhi. Therefore, if we examine and confirm the thoughts and behaviors of Taoist priests of all walks of life, most of them are Shi Tiandao Taoist priests. Such as Lu, when quoting Mr. Lu's "A Brief Introduction to the Doors", it was obvious that Zhang Daoling of the Eastern Han Dynasty was regarded as a Taoist priest. In addition, Lu's advocacy of the theory of three caves can be clearly seen from the preface to Lingbao Jing (Volume 4, Notes on Cloud Seven) and Lingbao Five Knowledge (HYl268). In other words, Lu is a Taoist and a believer in the theory of Three Caves. Other Maoshan masters, such as Wang, Pan, Sima and Li Hanguang recorded in Zhentong of the Tang Dynasty, and Huang Zongyuan and Sun Zhiqing recorded in Maoshan Zhi later, are also Taoists.
It is of great significance for Shi Tian Taoism to advocate the theory of Three Caves in Liu and Song Dynasties. If Taoism in Shi Tian respects all Taoist books in the Three Caves, then all the teachings described in Shangqing Jing, Lingbao Jing and Huang San Jing will be incorporated into Taoism in Shi Tian. Based on the theory of three caves, Lu's Five Senses of Cave Xuan Lingbao classifies and explains the fasting mentioned in the Taoist classics of three caves, including Shangqingzhai in Shangqing Classic, Lingbao Zhai in Lingbao Classic, and Zhai in Huang San Classic, as well as the unique three-element charcoal painting Zhai and teaching practice Zhai of Taoism. Lu believed that all these fasts were fasting practiced by Taoism at that time. In this way, Shi Tian Daoism in Liu and Song Dynasties rapidly expanded its teaching scope by advocating the theory of Three Caves, which enabled Shi Tian Daoism to compete with Buddhism. Therefore, Taoism in Shi Tian calls its own doctrine "Tao" to counter Buddhism. Thus, Taoism was established for the first time in the history of China. "Tao" originally refers to the theory of Shi Tian Taoism based on the theory of Three Caves.
As can be seen from the above, different understandings of the theory of Three Caves will lead to different views on the whole history of Taoism. It is a misunderstanding that the mainstream of Taoism in Tang Dynasty is the Shangqing school, and it is also due to the incorrect understanding of the theory of Three Caves and its advocates. Taoism was founded and advocated by Taoism in Shi Tian during the Liu and Song Dynasties in the middle of the 5th century. From Liu Song Dynasty to the end of Southern Song Dynasty, the mainstream of Taoism was Shi Tian Taoism. After Quanzhen Daoism founded by Wang Zhongyang in the late Jin Dynasty and early Yuan Dynasty joined Taoism, Shitiandao and Quanzhen Daoism formed two schools of Taoism until modern times. In 7 1 1 A.D., Zhang Wanfu, who witnessed the enlightenment of two princesses, seemed to belong to Shi Chongxuan, the master of Taiqing Taoist Temple at that time, but it was only two or three years later, probably with the fall of Princess Taiping and the fall of Shi Chongxuan. He gradually began to emerge, eventually becoming the new owner of Taiqing Taoist Temple and an important Taoist figure in Kaiyuan period. According to the records of Du Zhujingzi Taoist Temple in the middle of Tang Dynasty, during the prosperous Tang Dynasty, Zhang Wanfu and Zhu Faman (famous monarch,? _720) In Chang 'an, Taiqing Palace and Yu occupied an important position respectively, and their collection of Three Caves Commandments included the Three Caves Commandment Calendar and Notes on Instruments. It has played a great role in standardizing Taoist behavior and arranging Taoist rituals. Among them, Zhang Wanfu, in particular, can be found in many later Taoist documents. He is an important figure in cleaning up Taoist rituals in the history of Taoism. On the one hand, he criticized the anomie of Taoist ceremonies in various places, on the other hand, he began to rearrange and clean up the fasting ceremonies of various Taoist schools.
Zhang Wanfu's influence on Taoism lasted until the late Tang Dynasty and the Five Dynasties. When Du Guangting criticized the chaotic situation of Taoism in the Tang Dynasty again that night, he still thought of Zhang Wanfu. He said, "there are mediocre people, not from the ancient sages." Before Xuan Shi, he made up six positions, and then he was promoted to the altar. Nevertheless, Mr. Lu (Lu) is ignorant. In fact, it is also a sin of slandering sages. Those who teach gentlemen should be condemned. " He emphasized that "the golden seal is an ancient gift, and the yellow seal is an old gift. On Su Qi's night and when he makes meritorious deeds, he should first make a natural move (that is, ten gifts and three gifts), and then do it ... Therefore, it is said that Chen Chong must be clearly understood and things should be handled according to law." He pointed out that this neat and sanctified Taoist ritual model.
The orthodox pedigree of Taoist etiquette here is from, Lu, Kou to. When tracing back to the origin and history of fasting in the past, Song's Preface to Fasting in Zhang Wanfu said: "In this world, fasting has spread all over the region, but it has disappeared into the shadow. Ask the organizer, don't learn ancient times. They trust the last teacher and learn from previous philosophers. The altar instrument was well-behaved, and its style was flawed. The first one was made into the second one, so it became an old chapter. It is difficult to exert its influence on the mysterious monster, and it is considered that giving up is unbelievable and vulgar. "[2 1], so it is necessary to clean up the fasting apparatus. When it recalls the origin of the correct fasting apparatus, it is said that it is a real person at the earliest. Secret but not preach, immortals give each other word of mouth ",and then came to Taiji to write it down, while Lu" wrote it over and over again, made it into an instrument, wished it fragrant, played it, became an official, invited it, thanked it, wished to read it, and did not read it once ",and finally talked about the Tang Dynasty:
It is painful for a teacher not to learn, which is not the same as ignorance of folk customs. This is not the same as losing consciousness. Simple and appropriate, it is difficult to do it with ancient methods. Since Zhang Wanfu Shi Tian, he has tasted all kinds of diseases.
The historical pedigree here is still from, Ge Xuan, Lu, to.
However, it can be mentioned by the way that in the later Taoist history, Zhang Wanfu's position as a teacher and a Taoist priest was concealed by the increasingly prominent supernatant system. For example, Liu Ruozhuo, a Taoist priest on the balcony, Yi Zhongji, a descendant of Baoguang in the south of Beijing, and San Ku An written in the sixth year of Xianping in the Northern Song Dynasty (1003). When recording the history of Daoqi, they said that on the first and third day, the mage Zhang Jun was punished by the old gentleman because "he was possessed for six days and held a ghost camp on the first day". Later, I experienced Kou, Lu and "Ruoyin Zhao, Pan, Mr., Mr., Sima, Mr., Mr. Zong, Mr. Niu, Ye Guyun, Ye Guang Lenger Tianshi, Mr. Xi and Mr. Li, all of whom were brilliant missionaries and all had seven-leaf Tumen", and pointed out that in the Tang Dynasty, "the three caves were carved pavilions, from right to big, with seven levels and 120 seals. In the prosperous Tang Dynasty, there were Shangqing Taoist priests such as Sima and Wu Yun, but there was no place for Zhang Wanfu. However, the genealogy of Tianshidao is followed by the characters of Shangqing School [1]. It is particularly noteworthy that the title of Seven Leaves Gate shows that, just as the Zen Buddhism in the North and the South competed for orthodoxy in the position of "seven generations living under one roof", there may have been such a situation in Taoism, in which the newly rising powerful sect rewrote history, and in the rewriting, the Shangqing Sect, which was very influential among the upper-class literati, gradually overshadowed the Shi Tian Sect, and Zhang Wanfu was gradually marginalized in the history of Taoism.
Of course, that was later. At that time, that is, during the Kaiyuan and Tianbao years, Zhang Wanfu was very famous and Taoism flourished. However, in the research works of modern Taoist history, this prosperity is often described as the prosperity of the Qing Dynasty [2]. Undoubtedly, the study of modern Taoist history is often restricted by ancient Taoist documents, which provide the center and boundary for rewriting history. After all, researchers can't fabricate Taoist history without literature. However, it should be noted that Taoist documents are often written by authors with certain prejudices and hobbies. Their deliberate prominence and disappearance, their intensive cultivation of some history and their deliberate disregard for some history often make the later Taoist history works have to organize the main clues of Taoist history with the number and proportion of documents preserved. The accumulated deviation is like the magnetic bias in physics, which makes Taoist history works always focus on some history and blur others, unlike birds without focus.
It should be said that Shangqing School really became one of the striking Taoist centers at that time. Since the early Tang Dynasty, Taoists centered on Maoshan Shangqing School have gradually occupied a certain position in the knowledge, thoughts and beliefs of the upper world. By the middle of the 8th century, although various Taoist figures were actually active in Chang 'an and Luoyang, the most influential among the upper intellectuals was the Shangqing school from Sima Cheng Town to Li Hanguang [1. Until Yan Zhenqing wrote an inscription for Li Hanguang in the Dali period, and Li Bo's "True Family" traced back to the history of this school in Zhenyuan period, some people said that this family was the main vein of Taoism, just like the torch of Buddhism, and the authenticity of Taoism traced back to Lu and Tao Hongjing, while Wang (580-667) and Pan (? A 682)[3], Sima Chengzhen (647-735)[4 1, Li Hanguang (683-769) [5], although this splendid genealogy, from now on, is likely to be constructed and imagined afterwards [6].
Real family is included in Seven Signs of Yun Qi, which is usually read by people who read Taoist literature, while Seven Signs of Yun Qi, which is called "Collection of Trails", is mainly based on the real family in the part about Taoist history. Therefore, the memory of the Taoist history of Kaiyuan and Tianbao in later generations often focuses on the history of Shangqing School. However, if we go back to that era to see Taoism, we can find that Taoism in the prosperous Tang Dynasty was not only the world of Shang Qing, but also far from covering all the doors [2]. After all, historical documents are not completely annihilated. Historical documents with different contents, historical records from different perspectives and historical writing at different levels can provide us with some opportunities to reconstruct the Taoist style of that era. For example, unconscious historical records and unwritten novels on steles inadvertently left Taoist landscapes in the Kaiyuan era [3], among which many of the most striking Taoists in the Kaiyuan and Tianbao years did not belong to the Qing Dynasty.