Chapter 16 8. Taoism

Due to various difficulties such as time, we can only choose the more important ones about Taoism and Taoism. The brief introduction is only one or two out of ten for the reference of researchers. Can not exhaust the content of Taoism, Taoism and Chinese culture.At the beginning, I have already talked about the source of Taoism. There are four reasons for it: (1) It originated from Taoist academic thought. (2) Occurred in the evolution of political society. (3) Promote the stimulation of foreign religions. (4) A fascination based on occult scholarship.About the content of the first reason, so far, let’s come to an end.If we want to talk about the development from Wei and Jin to the present through the development of Sui, Tang, Song, Yuan, Ming and Qing, it will be too complicated and cannot be completed in a short time. Now we need to briefly describe the second reason, so that we can temporarily do the closing.

(1) Causes and conditions for the formation of Taoism in the late Han Dynasty If one wants to understand the reasons why the academic thinking of Taoism in the Han Dynasty changed and became Taoism, one must pay attention to the evolution of politics and society from the Spring and Autumn Period, the Warring States Period to the Qin and Han Dynasties.During the Warring States period, the regime of the Zhou Dynasty and the feudal political system for six or seven hundred years were almost completely destroyed due to the influence of the historical reality and the transformation of cultural thinking, the Spring and Autumn Kingship.From the Spring and Autumn Period to the end of the Warring States Period, the result of four hundred years of long-term wars, large and small, not only caused political chaos, but also completely wiped out the social and economic foundation of the country based on agriculture. As a result, it can indeed create a number of famous people in history, but they are only left to future generations to mourn and boo.What I mean by "people's talents are exhausted" is not only that the economy of the society has collapsed, but also that all kinds of talents will be wiped out due to the chaos of war.Everyone knows the famous idiom in Chinese culture: "It takes ten years to grow a tree, and a hundred years to cultivate a man." The cultivation of real talents requires a stable economic and social background as soil, and a cultural background of long-term stability as fertilizer to cultivate them. Over the years, talented elites from all over the world have been cultivated, and they may just drift away in a victorious or a failed war.Everyone knows that during the war between Wu and Yue during the Warring States period, two famous sayings were left in history, that is, "Ten years of birth, ten years of lessons." However, the true value of these two sentences; It is used in the cultivation of military resources for war, but it is not fully suitable for the effect of long-term nation building. The Chinese people's experience in talking about historical figures has two sharply opposed famous sayings: It is indeed an indispensable instruction.

In the more than a hundred years between the Spring and Autumn Period and the Warring States Period, since Laozi, Confucius, Mozi, Zhuangzi, Mencius and other figures established and expounded their theories and thoughts, most of the rising stars have passed on their practices, but they are not as good as they were at the beginning.At the end of the Warring States period, the thoughts of Lao and Zhuang were based on Taoism, and their academic spirit became the guiding principle between the world and the world, which can be born or be born.The thoughts of Confucius and Mencius have taken root among ordinary intellectuals, and they are completely oriented towards human behavior as the standard of spiritual behavior.As for Mozi, he was born out of Taoism at the beginning, and eventually he was between Taoism and Confucianism and did not go all the way. Then he combined with the knight-errant spirit of Yan, Zhao, Qin, and Jin, and gradually formed a special social relationship between common people and nobles. in disguise.In the early stage of Qin Shihuang's intention to annex the six kingdoms and to achieve a unified situation, all the talented and brave people in the world concentrated on the way of vertical and horizontal strategies, and rushed to the rich and powerful to seek fame. However, in the end, people like Su Qin and Zhang Yi, It has also gradually decreased. Only Li Si is a first-class person who is enough to take on the big responsibility, so how can there be talents who can go all the way up?But discussing and discussing, Confucian scholars known as Confucianism, and knight-errants who rise up with swords and are between Taoism and Mohism can still play an implicit role in ordinary society. Therefore, in the concept of Li Si’s friend Han Fei, Then he put forward the taboo speech: "Confucianism uses literature to disrupt the law, and chivalry uses martial arts to violate the prohibition".However, Han Fei really saw this trend of civil society, but he didn't know what caused the trend of the times?Not to mention that this is an unstoppable general trend that can only be channeled. He blatantly violated the taboo of the trend of the times. It is bound to encounter a result like Shang Yang's.Later, Qin Shihuang used severe punishments and harsh laws to dismiss Confucianism and Mohism (chivalry), and ruled the emerging world.In short, there is a lot of mystery in it, and there are wonderful functions of historical and political philosophy. I hope scholars will pay attention to research and discover it.

Since the rise of the Han Dynasty, since the early days when Liu Bang pacified the world and proclaimed himself emperor, Confucian scholars have already occupied an important position in politics because of their achievements in living in Wang Xingzhi. Official career has its own way of advancement, so the imperial court and Confucian scholars get along very well with each other.In terms of social rangers, there are still hidden potential forces in the five realms of east, west, north, south, and so on; Zhu Jia and Ji Bu are first-class figures who are prominent, while the rest are unknown and peaceful in the grass and marshes. Not a lot.However, Han Gaozu came from the common people, and he himself came from the ranger group, and he knew the way to get along with each other well. Therefore, in the end of Han Gao's life, the rangers in the special society still have a deep affection for Hen Gao, and even more. enthusiasm for advocacy.In the hands of Emperor Wu of the Han Dynasty, who was born as the prince of the high-ranking son, it was completely different. Emperor Wu of the Han was not as open-minded and sophisticated as his great-grandfather Liu Bang. However, the knight-errants have since become cold-hearted and secretive, and gradually communicated with Taoists, forming a source of chaos in the late Western Han Dynasty.At the end of the Eastern Han Dynasty, because of the historical and social evolution trend, it became more and more serious, so they merged with Taoist priests from other places, resulting in the situation of borrowing heresy to call soldiers and promote chaos at the end of Han Dynasty and the early period of Three Kingdoms.

Secondly, after the Confucian scholars of the Han Dynasty entered the official career, the ethos of the family status of the rich and powerful was formed. In the Eastern Han Dynasty, the powerful and powerful, with the same voice, used the method of Qingyi Yuyang to occupy the election of scholars at the end of the Han Dynasty. The key points of the book, so that talented people with real talents and real learning neither want to curry favor with power, nor disdain to run between official career and academic circles, so they retreat and retreat, and walk into the Taoist route between the world and the world , Gradually formed the society of the Han Dynasty, and a group of Taoist priests from far away.At the end of the Eastern Han Dynasty, these Taoist priests from other places had the prototype of monks who became monks after the introduction of Buddhism, and Indian Brahman priests. The "hermit" thought before Zhou and Qin.As for after the Tang and Song Dynasties, Buddhist monks and monks and Taoist monks and Taoist priests have become common, and they are legally recognized independent and independent people. In Chinese history, since the Southern and Northern Dynasties, Sui, and Tang, monks and Taoists did not worship the emperor, but only bowed in respect, which has become a practice that does not need to be clearly stipulated.Therefore, after the Tang and Song dynasties, there is no need to make any detours from the high and remote route taken in the past. As long as one retreats from reality and enters Buddhism as a monk or Taoism as a Taoist priest, one can laugh at the mountains and forests, play with the wind and the moon, and get tired when staying away. .Therefore, what Wang Anshi of the Song Dynasty said that most of the outstanding talents of the Five Dynasties lived in the Zen forest and did not follow the worldly affairs is also very reasonable.The ruling and opposition society at the end of the Eastern Han Dynasty, of course, had many accumulated reasons, which caused the chaos in the Three Kingdoms period, but we are now speaking from the standpoint of Taoism, and only briefly cite one or two of the above factors, in order to explain the early days of Zhang Daoling’s creation. The rudimentary form of Taoism, the five buckets of rice, is actually the Taoism of intellectuals who have studied since the Han Dynasty. Stimulated by the social environment of the times, they fought silently and established their own spiritual kingdom.

Zhang Daoling, at the end of the Eastern Han Dynasty, was originally a scholar. He lived in Sichuan as a guest because he had no ambitions in the world. Later, he learned Taoism in the Queming Mountain. After gaining experience, he made Taoist scripts by himself and created the school of Taoist talismans. Herald.In "Three Kingdoms Zhang Lu Biography", Chen Shou said very vaguely: "My grandfather lived in Shu, learned Taoism in Huming Mountain, and made Taoist scriptures to confuse the people. Those who received Taoism gave out five buckets of rice, so they were called rice thieves. The mausoleum died , Ziheng followed his own way. Heng died, and Lu followed suit. Yizhou Mu Liu Yan, who took Lu as the governor and Sima, and other Sima Zhang Xiu, sent troops to attack Su Gu, the prefect of Hanzhong, and Lu Sui attacked and killed him. All of them." "Ziwan was established on behalf of Lu, and Lu's mother's family was killed because of Lu's disobedience. Lu Sui occupied Hanzhong, taught the people with ghosts, and called himself a master." We read "Three Kingdoms" about Zhang Daoling and him. Zhang Lu’s grandson Zhang Lu’s account of the origin of Zhang Daoling’s line of Taoism, in the history of religion, does not have a sacred and glorious aspect of religion, what’s more, it only makes people despise it; If he mentions it in detail, he may not be able to understand it at all. He said that Zhang Lu inherited his grandfather Zhang Daoling's legacy and used "ghosts and Taoism to teach the people". In terms of the role of ghosts, they are not very clever in terms of metaphysical Tao.I often wonder whether the alchemy practiced by the alchemists during the Zhou and Qin Dynasties, and the prosperity of Taoist talismans after the Qin and Han Dynasties, have interacted with the Indian Brahmanism and the magic of the Yoga school. It is really difficult to say; The Samana (monk) of the Qin Dynasty had already been connected to China in the era of Qin Shihuang. That is a fact that can be checked, and the shape of the talisman has some similarities with the writing method of ancient Sanskrit. However, these problems are temporarily Also count it as an off-topic article and leave it alone.Let us look at Zhang Lu's local political form of "teaching the people with ghosts and Taoism" in Hanzhong at that time, but it is a good material for the study of local religious politics at the end of Han Dynasty in the political history of China, which is what I mentioned earlier. Politics at the end of Han Dynasty And Taoism, due to the chivalrous spirit of Qin and Han, combined with the escaped outsiders who were dissatisfied with the status quo in the Han Dynasty, resulting in the establishment of Taoism, the spiritual kingdom.As mentioned in "Three Kingdoms", Zhang Lu's ghost way of governing the people in Hanzhong: "The people who came to learn Taoism were all called ghost soldiers at the beginning. After accepting the way, they signaled to sacrifice wine, and each led the people. Most of them were Zhitou. The wine is taught to be honest and not to cheat, and to confess when you are sick. Most of them are similar to the yellow scarf. All the sacrificial wines are used as charity houses, and they are passed down in today's pavilions. They also put righteous rice and meat, and hang them in the charity homes. Pedestrians, measure their stomachs to take Foot. If there are too many, ghosts will always be sick. Those who break the law will be punished in Sanyuan. No senior officials will be appointed, and all will use sacrifices to govern the people. The people will enjoy it. It will take thirty years to dominate Bahan." Later Zhang Lu's local governance was overthrown by Cao Cao. He surrendered and worshiped as Zhennan General. Cao Cao treated him with courtesy, "Enfeoffed as the Marquis of Jianzhong, and ten thousand households in the city. The five sons of Lu and Yan Pu, etc., were all Liehou. For his son, Pengzu, he took Lu’s daughter. Lu Xie, posthumously called Yuanhou, son of rich heir.” We read the brief history of Zhang Lu’s implementation of the five buckets of rice. He is much more clever than the Taiping Dao of the Yellow Turban Zhangjiao calling for an uprising.If what Chen Shou recorded were all facts, then Zhang Lu's implementation of religious local politics in Hanzhong was similar to "inaction", but he could take some moral measures.Of course, Chen Shou's insight and historical style in "Three Kingdoms" are far inferior to Sima Qian's, but his comments at the end of Zhang Lu and other biographies are also pertinent, such as: "Gongsun Zan protects the capital and sits waiting for it to be destroyed. Du (Gongsun Du ) The violent rain is not temperate. Yuan (Gongsun Yuan) is still in the industry to carry the murder. It is only sufficient to overwhelm his family. Tao Qian is confused and worried about death. Zhang Yang gave the head to his ministers. They all hold the states and counties. It can be discussed. Yan (Zhang Yan), Xiu (Zhang Xiu), Lu (Zhang Lu), shed the group of robbers, rank heroes, go to peril, protect the ancestors, and they will be healed." He said Zhang Lu and others However, he was able to go against the grain and obey the law, and he was able to protect the ancestors and descendants of the ancestors. At that time, there were thieves like hair, and there was a chaotic world with no beginning and no end. In comparison, he was indeed an outstanding figure.However, Chen Shou has not yet seen the descendants of Zhang Lu's descendants, who moved south to Jiangxi. After the Song and Yuan Dynasties, they were respected by the government and the public, and became the Zhang Tianshi family of the righteous school of Longhushan. They have been favored for many generations. Compared with the family of Confucius in Qufu, Shandong, they have become special family backgrounds of Chinese cultural families. Could it be that the Taoism of his ancestor Zhang Daoling should have the shadow of great achievements and virtues to be able to do so?

The "Three Kingdoms" written by Chen Shou has Chen Shou's standpoint and subjectivity. The Zhang Daoling described in his pen is equivalent to a warlock who "deceives false ways". On the contrary, in "The Legend of Immortals" written by Ge Hong It is different from Chen Shou's records. For example: Zhang Daoling is also from Peiguo.Ben Taixue scholar, Broadcom Five Classics.Wan Nai sighed and said: "This is not good for life. I will send you to learn the way of longevity and get the Yellow Emperor's Jiuding Danfa."If you want to combine it, the medicine will cost money and silk.The Ling family was always poor, and if they wanted to manage their lives, farming and herding livestock were not what they were good at, so they couldn't do it.Hearing that the Shu people are so pure and honest, easy to teach, and famous mountains, they went to Shu with their disciples, lived in Heming Mountain, and wrote twenty-four books on Taoism.It's about refining your mind.Suddenly there are heaven and man descending, with thousands of riders, golden chariots and feather covers, dragons and tigers, innumerable, or claiming to be the history of Zhuxia.Or called the East China Sea boy.It is to grant the mausoleum a new way of righteousness and power.The mausoleum received it, which can cure diseases, so the common people serve him as a teacher, and the disciples have tens of thousands of households, and they immediately sacrifice wine and divide their households, just like officials.At the same time, a system was established to make the disciples export rice silk utensils, paper and pens, firewood salary, and other things as they went.Lead people to repair roads, and those who do not repair will cause diseases.There is Yingzhi bridge in the county.So the people cut the weeds and culverts, and did everything they wanted.But the patient doesn't know that it was made by the mausoleum, so he will write this article from the sky.

After reading the records written by Ge Hong, we can understand that Chen Shou's account of Zhang Daoling's facts is not only brief and unclear, but also has a position and prejudice.Zhang Daoling's Zhengyi Mingwei Taoism was further expanded in the Jin Dynasty. The famous princes of the Jin Dynasty, the ruling and the opposition, all believed in this way. Wang Xizhi, famous for his calligraphy, is a member of this way.So he handwritten the "Huang Ting Jing", not just for the fun of practicing calligraphy. In addition, when we look at Zhang Daoling's enlightenment in Sichuan recorded by Ge Hong, in terms of historical and cultural achievements, we will feel that he has the same cultural and educational value as Wenweng Huashu.

For example: "The mausoleum also wants to govern people with integrity and shame, and does not like to impose punishments. It establishes a system so that those who are sick will forget what they have committed in their lives. They will write in handwriting and throw them into the water, making a covenant with the gods, and they will not break the law again. Take life and death as a covenant. So the common people think about it, and when they encounter diseases, they always take the lead. One will be healed, and the other will be ashamed. ." In this section of the record, Zhang Daoling's policy of turning the people into customs is described as everyone's self-conscious self-government, emphasizing integrity and shame, fearing the destiny, and doing good deeds as the focus. In principle, then, is Zhang Daoling's measure wrong?Chen Shou's so-called "the old name Mi thief" came from the standpoint of the Cao Wei regime and inherited the orthodox concept of governing power, and it was not entirely credible.Secondly, about Zhang Daoling's personal practice of Taoism.

For example: The mausoleum gets a lot of property, so it can be combined with Dan.Dancheng, take half a dose, and if you don't want to, you will go to heaven.It can be divided into dozens of people... It is not easy to use the immortal method.Therefore, people in the Ling language said: "Your generation has many vulgar attitudes that have not been eliminated, and you can't abandon the world. You can get my energy flow, guidance, and things in the house, or you can get hundreds of years old ears from eating grass and trees."It has nine tripods and important points, but Fu Wangchang is the only one.Then there is one person who comes from the east and deserves it.This person will arrive at noon on the seventh day of the first lunar month.With said length and shape.At that time, if there was Zhao Yi, who came from the east, he lived in the plain, and his appearance was just as Ling said.The mausoleum was tested seven times, and all passed, and it was awarded the Shengdan Sutra.

This shows that Zhang Daoling's practice of immortal Taoism is still based on the elixir of the outer golden elixir, and the assistants of the inner elixir such as convincing, guiding, and Fangzhong. . As for the seven trials of Zhao Sheng's Dao Xin, and then imparting immortal Dao skills, it is an example for future generations who seek to learn from immortals first to establish a moral foundation, such as: The seven testers: the first test promotion: if you don't get through the door, if you make people insult you for more than 40 days, and you can't go out, you will accept it.Second: Send Sheng Yu in the grass to guard the millet and drive away the beasts. At dusk, he sends a beautiful woman to the boarding house to meet Sheng.Tomorrow, he said that the pain in his feet would not go away, so he stayed for a few days, and continued to play games, until the end of the promotion, he did not lose his integrity.The third trial promotion: I suddenly saw thirty bottles of leftover gold while walking on the road, but I didn't take it when I passed by.The fourth test of promotion: order to go to the mountain to collect salary, before the three tigers hand in, bite the clothes, but it will not hurt the body.He is not afraid of rising, and his color does not change. He said to the tiger: "My Taoist ears, young people do not do wrong, so I have traveled thousands of miles to serve the gods and seek the way of longevity. Why do you do this?"Didn't the mountain ghost send you to test me?After a while, the tiger got up.The fifth trial promotion: Buy more than ten bolts of silk in the market and pay the price, but the owner of the silk falsely said: "I didn't get it."Sheng Nai took off his own clothes and bought silk to pay for it, but he was not afraid of color.The sixth test: guarding the field, a person went to kowtow to beg for food, his clothes and palms were torn, his face was filthy, his body was sore and pus, and the smell was disgusting.Sheng Sorrow was moved by it, undressed him, provided food with private grain, and left it with private rice.The seventh test: The disciples of the mausoleum climbed on the cliff of Yuntai, and there was a peach tree at the bottom, like a human arm, next to the stone wall, facing the abyss of unexpected events, the peach tree was big and solid.Ling said to all his disciples: "If someone can get this peach fruit, he should tell him the truth."Those who peeped at the time, more than three hundred people, were sweating in battle, and those who had been watching for a long time without politics, all of them would retreat and return, thank you.Shengyi said: "God's protection, there is no danger, there is a holy master here, and I will never die in the ear of the valley."Those who have countless teachers must be the reason why this peach is available.It moves from the top, throws it on the tree, does not fall from the foot, and picks up the truth.But the stone wall is steep, there is nothing to climb, and there is no way to retreat.So he picked one and threw it one by one, and got two hundred and two.Ling got it and distributed one to each of his disciples, and Ling kept one for himself to wait for differences.The mausoleum was raised by hand, and everyone looked at it, and saw that the arm of the mausoleum was thirty feet long, and when it was raised, it suddenly came back.It is to give it to the peaches left behind.After eating, Linnai went up to the valley, and said with a smile: "Zhao Yi is self-righteous, and he can throw himself on a tree without falling."I want to try to cast myself now, and I deserve a big peach.Everyone remonstrates, but they are different from Wang Changhe.The mausoleum was thrown into the air, but if it did not fall on the peach, the location of the mausoleum was lost.Looking up in all directions, the upper reaches the sky, the lower is bottomless, and there is no way to go. Everyone is amazed and weeps.Weisheng and Chang have been talking to each other for a long time, saying: "The teacher is the father, and I cast myself on the precipice of unforeseen circumstances. How can I be at ease!"But he threw himself down and was in front of the mausoleum.Seeing the mausoleum sitting on the foot bed, in the fighting tent, seeing Sheng and Chang, they laughed and said, "I know you are here."It is the end of the teaching of the two.Three days later, he returned to the old house, and all the disciples were in constant distress.Houling, Sheng and Chang all left in the daytime.All the disciples looked up at it, and it has been a long time since they went to Xiaoye.At the beginning of the mausoleum in Shushan, half a dose of alchemy was combined. Although it has not been rushed, it has become an immortal. Therefore, it is like his ambition to turn it into seven trials to save Zhao Sheng. After reading the biography of Zhang Daoling's teaching and receiving of Taoism written by Ge Hong, we should know and reflect on those who seek immortality.It must be known that the gods advertised by the family and Taoism can be learned, and morality must be the first.People of the later generations, with the small loyalty and diligence of the value concept, act lightly and condescendingly, and seek the Taoism of superhuman beings in the world.If gods can't be imitated, just relying on this kind of human virtue to act as an example, and to behave in this way is exactly what Confucianism calls the rules of a gentleman.It seems unfair to call it heresy and unlearnable.We have briefly introduced the cause and effect of the formation of Taoism in the late Han Dynasty, so that we can roughly understand the relationship between political and social evolution after the Qin and Han Dynasties, and Taoism contributed to the establishment of Taoism. (2) Taoism and Taoism after the Wei and Jin Dynasties We have a preliminary understanding of the academic situation at the end of the Han Dynasty, and the tendency of people in society to escape from reality, which prompted Taoism to form Taoism. Then we will study the signs of changes in Wei and Jin people's academic thinking. .At the end of the Han Dynasty, the government and the public were all agitated by politics, economy, and military affairs, and social unrest caused chaos anytime and anywhere. Therefore, various new Taoist beliefs that emerged as the times require can spread widely and penetrate into all walks of life. In addition, the cunning took advantage of the rangers and intellectuals' dissatisfaction with reality, and they were involved vertically and horizontally, and they hit it off, forming the situation of the Three Kingdoms era.If we want to understand the evolution of history and culture, we must not forget the influence of the background of the times. Therefore, if we want to talk about the academic thoughts of the Wei and Jin Dynasties, we must track the academic thoughts of the late Eastern Han Dynasty, and then we can understand the reasons for the academic thoughts of the Wei and Jin Dynasties. When I was talking about the relationship between Buddhism and Chinese culture, I once said that the focus of the academic thought that influenced the era lies in the leadership style of those in power. At the end of the Han Dynasty and the successive stages of Cao Wei's ruling, I taught the classics of Confucianism and introduced the teachings of Confucius and Mencius. Except for a few great Confucian scholars such as Zheng Xuan and Lu Zhi who have a relatively large scale, the so-called Confucian scholars are generally good at literature.For example, Wang Can and others are obsessed with the artistic conception of rhetoric, while the rest of the jijiduo are mostly engaged in current affairs of saving the nation and surviving, or competing for fame and fame in the world. , such as studying the science and philosophy of I Ching, and only a few people with lofty ideals are willing to do some specialized research in their spare time, such as Zheng Xuan's Jiaochen, Fei Zhi and Xun Shuang's lifting, Yu Fan's Najia, etc. There are only a few people.In addition, such as Hua Tuo's medicine, Guan Ren's spells, still have the legacy of orthodox Taoism. As for the Taoist magic, such as Yu Ji, Zuo Ci, etc., although they are famous and influence people's hearts, they can't be serious in the end. From this, Yu Shilin knew that from the end of the Han Dynasty to the Three Kingdoms period, the situation in the academic and ideological circles was just as chaotic as current affairs in the current world. In the Cao Wei era, because the Cao father and son were good at literature, most of the literati in the tent were also good at literature. , Wang Bi and others can neither do quiet and subtle knowledge work, nor can they spread the knowledge far away, so they use Lao and Zhuang's thoughts to explain it based on the experience of thinking without learning; , thus lost, that is, the thoughts of Lao and Zhuang have greatly deteriorated since then.In addition to being famous as a grand official, the aristocratic families wanted to save the current situation and state affairs, but were unable to do so, so they lived in groups with the general celebrities at that time, talking about mysteries to escape reality, just like any person at the end of the century, tending to sensuality, singing and dancing , drinking and beauties, playing cards and dancing are the same decadent psychological effects of the times. Therefore, the study of Sanxuan based on "Laozi" and "Laozi" emerged as the times require. .Appropriate to the era when there was no master in the center of academic thought, the famous monks and laymen of Buddhism in the Western Regions, such as Zhiqian, Zhishi, etc., began to come from the east, instilling prajna and talking about emptiness, and talking about the thoughts of "God I" and "Nirvana". For a moment.On the other hand, people like Ji Kang, Ruan Ji, Shan Tao, Liu Ling, etc., who were affected by the decadence, pretended to be broad-minded and became careless, were the victims of this kind of world stimulation. However, during the Wei and Jin Dynasties, apart from such characters, who could influence the atmosphere of the times, were there really no workers who paid attention to learning and morality, and were engaged in saving the morals and hearts of the world?This is not the case, the human world is like natural physics, there is darkness, there is light naturally, there is a positive side, and of course there is a negative side.During the Wei and Jin Dynasties, most of the people who were engaged in saving the world followed the path of Taoism and Taoism. For example, in the Three Kingdoms period, Zhang Daoling founded the Taoism, and there was Xu Xun (Zuyang) in the south who established the Jingming Loyalty and Filial Piety Cult in Jiangxi. The traditional spirit of Taoism and Confucianism, self-cultivation, honesty and conduct, external use of talisman and other spells, as the foundation of Taoism with accumulated merits, his legacy has been covered for more than a thousand years, and he became the founder of southern Taoism after the Wei and Jin Dynasties , that is, after the Tang and Song Dynasties, the origin of the Lushan Taoist school, the Longevity Palace in the Taoist resort of Nanchang, Jiangxi, is the Qianqiu Temple built for Xu Jingyang.According to the transmission of Taoism, the Taoism of Xu Zuyang's school is a school of Taoism that brings the family to practice together, and does not need to leave the dust. Be a role model for the rich and the gods.In fact, Xu Zuyang's virtues, apart from Taoism's ingenuity, his greatest merit is the development and construction of water conservancy in Jiangxi and the upper reaches of the three rivers. The fact that Dujiangyan was built on behalf of Li Bing and his sons has a long history, and Danzig and the south are facts that cannot be erased. According to the biography of Xu Zhenjun written by Huang Yuanji, we will briefly introduce its main points: For example: Zhenjun's surname is Xu, his first name is inferior, and his character is Jingzhi.Zeng Zuyan.Grandpa Jade.Father Su.Born in Xuchang in the world, he was high-ranking and not an official. Yingyang was also from the heir, and his father was at the end of the Han Dynasty. He fled to Nanchang in Yuzhang because of his family.At the end of the second year of Wu Chiwu, the mother and wife dreamed of a golden phoenix holding a bead, and fell into the tent, because she was pregnant and gave birth to the real king.Born to be enlightened, with a beautiful appearance.The young and the small are dredging, and there is no disobedience to things.Taste from hunting, shoot a mouthful of deer, hit it, the son falls, the deer mother still caressing about licking it, and dies before it is finished.Because of the feeling, he discarded the bow and arrow, and restrained his mind to learn.Broadcom Confucianism and History include books on astronomy, geography, law and calendar, five elements, and prophecy.He is especially addicted to the art of cultivation of immortals, and he is quite ingenious. He asked Wu Meng in Xi'an to get the prescription of Ding Yi, the best man, so he went to learn from him and passed on his secrets.So he and Guo Pu visited famous mountains, seeking a good place for the real place to live.Get the happy Jin's house, and move here.I take cultivation as my business every day, and I don't seek to be famous.The township party turns its filial friends.It was in the first year of Taikang that the friend obeyed his morality...it was the Shu Jingyang Order.I was forty-two.At the beginning of seeing things, the officials were ordered to get rid of greed, get rid of troubles and small things, and get rid of prisoners. They learned that Taoism was loyal, filial, kind, forbearing, prudent, diligent and thrifty. People don't steal, officials don't like to deceive, my king is alive, and sick can't do anything.The true king knew that the Jin Dynasty would be in chaos, so he abandoned his official position and returned to the east.The people feel that Huiying grain is sent to the wilderness;It was built in the gap to the east of the house, where it was built like a fortress, and the clan was often changed to follow the surname of the real emperor, so it was named Xujiayingyan. ... Zhenjun was born on the twenty-eighth day of the first lunar month in the second year of Chiwu, Emperor Wu, and lived in the world for one hundred and thirty-six years.All disciples who come to learn from Jingming are respected as Taoist masters.After the true king ascended, the people of his family and his grandsons, Jane lived on the spot. ... During the reign of Emperor Yang of the Sui Dynasty, the burning and repairing stopped.In Tang Yongchun, the celestial master Hu Huichao reestablished it.Emperor Ming is like Xuanfeng.Emperor Taizong, Zhenzong, and Renzong of the Song Dynasty all bestowed imperial letters, but instead granted Eri Yulong.It is still forbidden to collect famous mountain woodcutters and rent Fu.In the second year of Zhenghe, Huizong consigned a jade book, and the title of the emperor was Rishengong Miaoji Zhenjun.In the sixth year of Zhenghe, he was changed to an official, and the word Wanshou was still added. ...Emperor Chengzong of the Yuan Dynasty, granted the title Rizhi Daoxuanying Shengong Miaoji Zhenjun. If we understand the brief situation of the establishment of Taoism in the south between Xu Jingyang and Wei and Jin, we can know the trend of academic thoughts in the Chinese government and the public from the Eastern Han Dynasty to the Three Kingdoms period, as well as the changes in the civil society.Therefore, Zhang Daoling established the rudimentary form of the religion during the time of Emperor Huan and Emperor Ling, and cunning people took advantage of it to establish various Taoism among the people, such as Huangjin Zhangjiao and others using the Taiping Road to create chaos and create a precedent for the chaos of the Three Kingdoms.However, during the Wei and Jin Dynasties, and between Wu and Shu in the south, there was also the development of Xu Zuyang's School of Purity, Loyalty and Filial Piety, which integrated the spirit of Confucianism and Taoism in traditional culture. The good deeds of virtue are sublimated and become the superhuman realm of the gods in the sky. Their merits are indestructible. How can we think that Wei and Jin academics can only be represented by Qingtan metaphysics based on the one-sided words in historical records? In addition, for example, Guo Pu, a classmate of Xu Zuyang, developed the principles of I Ching, Najia, and the Five Elements. For the study of geophysics, he pioneered the study of geography (also known as geomancy) in later generations. Unfortunately, His moral achievement was not as good as his classmate Xu Zuyang's, and his personal goals were not as good as Ge Hong's. Later generations who studied Taoism and entered the rivers and lakes all made Guo Pu's mistakes.Ge Hong studied the immortal alchemy, and wrote "Baopuzi", which summarizes the traditional Taoist academics such as internal cultivation of spirit, convincing qi, refining qi, cinnabar, taking medicine, and talismans, and the study of external use of the world, including the principles of political philosophy, and how to behave in the world The norms and so on, are enough to set an example through the ages, rich in scientific and philosophical value.As Baopuzi said in his preface: There are few Daoist priests who make great inquiries and hear, but there are many who speak falsely.As for those who have good things from time to time, if they want to cultivate themselves, they don't know why.But there is no doubt about what is meant, and there is no enough advice.Today, for this book, I briefly discuss the principles of longevity.The most wonderful ones should not be publicized in calligraphy.Gai's rough words are relatively brief, to show a corner, and those who are indignant can think more than half of it.Does it mean that the dark plug must be able to be poor and smooth?Talking about the pre-awareness of the ears of the Confucianists, the knowledge of Zhou and Confucius, don't believe in the books of the gods, not only laugh out loud, but also slander the truth.Therefore, Yu's book, Ziyan Huangbai, is called Rinei.The rest are difficult to refute, and they are named Riwaipian. According to "Book of Jin·Ge Hong Chuan", in addition to his 160 works of "Baopuzi", he also has 100 volumes of poems and poems on steles, 30 volumes of chapters and tables, "Liang Li", "Liang Li", " Hermit", "Jiyi" and other biographies each have ten volumes.He also copied the words of the Five Classics, History and Han Dynasty, 310 volumes of miscellaneous affairs, 100 volumes of "Golden Plaque Prescriptions", and 4 volumes of "Urgent Prescriptions behind the Elbow".And cloud:. Hong Bo is well-known, and Jiang Zuo is unrivaled.Writing chapters is rich in horses.He also argues profoundly, and analyzes the reasoning in detail. Let us try to read the pertinent comments on Guo Pu and Ge Hong by Fang Xuanling, a great Confucian in the Tang Dynasty who compiled the "Book of Jin", and others.For example: Jing Chun (Guo Pu) has a strong mind and strong memory.In the different books and complete the synthesis, look forward to the stagnation and explain it salty.The source of laziness is elegant, and the thinking of karma is bizarre.He was elegant in the Western Dynasty, and his speech was in the Southern Xia Dynasty.It is the ancestor of ZTE's talent and learning.The husband's language is strange, but if the trick is successful, it will be cheap.It's contemptuous to practice Yixun before.Jing Chun's exploration strategies determine the number, examine the past and know the future, Mai Jing is in charge of the previous picture, and Yi Zizao is in Xia Zhuan.But the official is weaker than the world, and the etiquette is weaker than the time.However, it is tiring to send guests arrogance to express one's feelings.If it is a large manifold, Xuantian is destined.Good or bad, shortening the short, depends on nature.Although it is possible to understand the image, it is difficult to be tired of victory.If there is endowment, there must be no difference.Since you can live and wait for the end, you will be entrusted with luck.How come the street knives are issued, let alone among the filthy and filthy!There is no way to save Wang Dun by resisting loyal words late.At the beginning, I was ashamed and wise, but I killed Shanzong's plan.What Zhong Ni said: attacking heresy is nothing but harm.sad husband! As for Ge Hong's personal comments, he said: "Zhichuan (Ge Hong) tied his hair up and studied as a teacher. He was old and forgetful. He was compiled by the Qichufu, the legacy of a hundred generations. Jihua Xiandu, the secret technique of poor nine alchemy. Xie Fu Proud to donate a variety of arts. The humble ruler is precious and the precious is divided into yin. You De lives in the true, detached from things. The way of life, which is the best?" We only need to read the characters in the legends of immortals after the Wei and Jin Dynasties, such as From the biographies and comments of Guo Pu and Ge Hong, we can understand the true meaning of what the posterity said: "Heroes will return to Buddha when they grow old", and "There is no god who does not read books". After a brief understanding of the general trend of Taoism formed by Taoist academic thought since the end of Han, Wei, and Jin Dynasties, we can understand the trend of Taoism's expansion and establishment in the Northern Wei Dynasty, and its causes and consequences.Influenced by the legacy of Wei and Jin academic thoughts, in the Northern Wei period of the Northern Dynasties, it was natural to advocate the mysticism more, and because the Northern Wei regime was a border clan rising in the northwest, of course it was easy to accept the ideas of Buddhist culture. As far as it can go, it will be practiced by the government and the public.From the standpoint of the development history of Chinese Buddhism, the Northern Wei Dynasty should be extremely important for promoting the historical facts and achievements of Buddhism. However, in the stage of the Northern Wei Dynasty Taizu and Shizu, Taoism also flourished after Buddhism.In addition, the similarities and differences of Taoism such as Zhang Daoling and Xu Jingyang at the end of the Luo Han Dynasty were formed into a separate style without creating a scale, which became the official establishment of Taoism in the early Tang Dynasty. Among them, Taoist Kou Qianzhi and his trusted disciple Wei It was caused by Cui Hao, a powerful minister of the country.Regarding Kou Qianzhi's learning of Taoism, it is very similar to Zhang Daoling's deeds. His promotion and establishment of Taoism was recommended by Cui Hao. .Later, Emperor Wu of the Northern Wei Dynasty once destroyed Buddhism. In the history of Buddhism, Kou Qianzhi and Cui Hao were responsible for all the crimes. In fact, Kou Qianzhi did not fully agree with the measures to destroy Buddhism and monks. Playing power and advocating the extermination of Buddha is a fact.However, according to the historical data of "Book of Wei", Cui Hao not only does not believe in Buddhism, but also does not believe in the real teachings and posthumous writings of Lao Tzu. Compared with Zhang Liang, he didn't know anything about the true spirit of Buddhism and Taoism, so it caused the religious tragedy in history at that time.If you want to study the general situation of the establishment of Taoism in the Northern Wei Dynasty, you can read "Wei Shu" Shi Laozhi, Cui Zhizhuan, and the biography of Kou Qian in Taoism "Tongjian of True Immortals and Daoism", and Buddhism "Buddha History About half of the relevant information in "Tong Zai" can be considered. 1.Taoism in the Tang Dynasty 道教真正建立的阶段，根据史实的资料，当以唐太宗建国的时期为准。唐太宗立国之初，由于传统宗法思想的观念，要拉出一个名垂万古，而天下人人都知其德业的远祖做炫耀，便晋封老子李耳为道教的教主，确定其尊称为太上老君。并且正式命令天下，以道教为国教，位居佛教之先，后来虽然引起佛教徒们一度的争辩，但始终不变道、佛地位次序的成命，尽管他在信仰上，是倾向于佛教的学术思想，但在中国人传统观念的祖宗信念中，仍然不变其初衷，这是中国文化的特质之一，也是中华民族传统思想特点的长处。所以其他外来宗教，要想完全采用宗教信仰来推翻中国人的祖宗传统精神，违反以孝道治天下的思想，那是既愚且蠢，违背原则的作为，结果恐其难有太好的收获。我们论唐代的文化思想，固然不要忘记佛教与禅宗，但是要了解中国文化的精神，自唐代以后，便确定以儒、释、道三家并称的源流，一直传到近代为止，道教与道家，的确占有相当重要的地位。所以唐代的文学、小说、艺术、工业、建筑、日常生活等等，许多都是道、禅合壁的成品，不可举一而偏废其他。简单扼要地说，诗人如李白的作品，便是道家神仙思想的气质，杜甫是儒雅风流的正统，王维以佛学的成分为重，其余诸诗人，不归于佛，即归于道，否则，便是儒、佛、道混合，难以严加分别的综合体。 唐代道、佛风气的隆盛，影响唐代文化非常巨大而普及，但是人事物理的因果，必然自相互为因缘，因为唐代文化在时间历史上，乃综罗秦、汉以下的所长；在空间上，是融会中国、印度、阿拉伯的物质，所以它的雄浑博大，几乎有远迈秦、汉的趋势。道教在这样的一个时代中，正式建立它的宗纲，混合周、秦之际，阴阳、老、庄、儒、墨、兵、农、法、杂等等家的学术，抄袭佛教密宗修法与婆罗门教的方法，一概归入道教的醮坛，蒙上道袍法服，披发仗剑，口诵真言咒语，驱神役鬼以炫耀它的宗门，这便是它受到唐代博大文化影响的结果。同时终唐代三、四百年之间，道教本身，产生正反两个特殊人物，成为完成道教建设的两支生力军。（1）是晚唐时代的吕岩侣纯阳）。（2）是唐末五代的杜光庭。吕纯阳从道家正统修炼神仙丹道的途径，吸收魏、晋以后而至隋、唐之间，佛家禅宗修养的长处，建立唐代以后丹道修炼的中心体系，永为世法，使道教在后世的价值，为之提升不少，同时也使道家学术思想，普遍流传到中国民间社会，乃至后来宏扬到亚洲各地区，也都是他的功劳。杜光庭在西蜀，力排佛学，笃信道教，除了收集有关道术的遗书以外，又自动伪造很多的道书，以充实道教的内容，所以后世称人师心自用，乱造的文字，便有"杜撰"的称谓。但自唐到五代以后，道教思想内容，纯粹研究自然物理功能的变化，而推及人能变化成仙的理论，最著名而最难研究的，便有谭峭的《化书》，亦名《谭子化书》。其次，设想以人力的修为，吸收太阳光能，变化生理气质，想要利用人生血肉的身体，变为光能而飞升直达太阳、月亮之中的，便有道教的《日月奔磷经》的思想产生，后世所谓修道的神仙，吸收B精月华的作用，便由此而来。不管这种虚幻的理想，是否可能成为事实，但人要向太空追究的理想，和寻求太阳能和月亮究竟的观念，在中国的学术思想中，早已渊源在三千年以上，直到唐代，才有这种正式追求方术的出现，凡是科学家的理想，开始都如儿戏，为什么我们忘记了自己祖先的儿戏，而不反省警觉，岂非怪事吗？ 2.宋元明清的道教 宋元明清的道教，它的本质，虽然依循唐代道教的源流而来，但是宗派的分立，与正邪混杂的演变，却大有异同，唯限于时间，不能一一详细分述。宋代的道教，因为未真宗开始利用宗教信仰，来掩饰在军事、政治、外交上种种失败的耻屏，便奠定后来徽宗、钦宗迷信假道士们的谎言，至于国破家亡的后果。总之，我们要记住中国文化一个不易的原则，要讲治国、平天下之道，就不能专以宗教来搞政治，从为政的立场而言，宗教仅为辅导治化的一端，如果专以宗教而言治道，鉴之汉、唐、宋、元、明、清的经验，就未有不败的先例。如汉末三国时期的黄巾张角，宋、元之间白莲教的韩山童，清代的太平天国与红灯照、义和团等等，都是历史的殷鉴。但从纯粹的道教立场而言，这些得失是非，与正统的道家学术思想，以及道教本身，概不负责，只在领导者睿智的拣择而已。而道教在宋代，因为宋徽宗的提倡，却完成了一件学术上的大事，那便是张君房遴选道教的旧藏道书，分门别类，编辑一部《云芨七谶》，成为研究道教学术不世的宝典。 当南、北宋之际，在中国西北部与北方河朔之间，正当夏、辽、金的势力，互相消长的时期，王重阳在陕西开创全真道，再由他弟子邱长春的继续宣扬，便普及于山东、河北之间，而建立道教全真派的门庭，明、清以后，成为道教北派主流龙门派的根源。当元朝崛起蒙古，成吉思汗远征印度边境的时期，他为了邱长春，曾经派兵通过西夏，到山东来请邱长春，间关万里，远出沙漠，在印度北方的边境见面，后来便给邱长春以钢符铁券，做为信守的契约。当元兵进入中国，凡持有全真道的信符，可以免除杀戮与劫掠，这事是否为邱长春在事前有先见之明，或后人有指他为汉奸的嫌疑，实在不可乱下断语，总之，这是中国文化宗教史上的一个大案，暂时无法多讲。但在《元史》，以及元相耶律楚村遗留的资料上，对于邱长春，并无多大的好感，所以有人怀疑邱长春及全真道的价值。其实，所谓全真道的内容，是因袭宋、元以来禅宗的心法，配合丹道家主张清静专修的方法，它虽然属于道教的门派，实是融会儒、佛、道三家精神的新兴道术，至于它的作为，是因边陲氏族入侵中原的变乱阶段当中，民族文化意识，受到重大的刺激，因此形成新兴的教派，暗中在作振衰起弊的工作。但是元朝帝室政权，本来就无文化的根基，后来成吉思汗崛起塞外以后，从上到下，自始至终，便以佛教的密宗学术思想做为重心，耶律楚村不但笃信密法，而且为鼎力维护佛教的重臣，同时他又学习北方的禅宗，为其中的能手，所以他对于邱长春等全真道的观念，不但在政治关系上，当然互相对立，就在宗教的信仰上，也自然视为敌对，我们只要仔细研究《元史》中有关于佛、道两家文化思想互争雄长的情形，便可了然于胸了。 明代的道教，与明朝帝室政权的关系，闹过许多历史性的丑剧，其间功过是非，一言难尽，在道教本身而言，却有两件划时代的大事，具有特别的价值。（1）便是永乐时代，完成《道藏》的修辑。将汉、唐以来所有关于道教、道家的书籍、经典，仿照沸教《大藏经》的组织，构成三洞（洞真、洞元、洞神）、四辅（太元、太平、太清、正一），十二类（本义、神符、玉块、灵图、谱录、戒律、威仪、方法、众术、记传、赞颂、表奏），成为完整保留中国道家传统文化的一部巨著，其中收罗的丰富，内容的庞杂，实在多足观者，虽然选材不够严谨，内容太多支离，但道家与道教的本身，本来就是如此复杂，如非穷毕生精力，集思广益以类别繁芜，恐怕谁也无法能够对它清理出具体的系统。（2）便是修炼神仙的丹道学派，从宋、元以后，如万派朝宗一样，都归元宗奉唐代仙人吕纯阳为祖师，到了宋代张紫阳、白玉蟾以后，被称为丹道南宗正脉以来，再到明末清初之间，复分为四派，其中主要的南宗北派；以张紫阳为主的，称为南宗丹法，含有单修性命，与性命双修，乃至男女夫妇合藉双修的法派。北派，当然以元初邱长春的全真道为主，主张清静专修的丹法。西派以李涵虚为主，认为直接传承吕纯阳的丹法，是属于性命双修的单修派。东派以陆潜虚为主，也认为是直接承受吕纯阳的嫡传口诀，是属于男女合藉的双修派。总之，道家的丹法，到了明末四大宗派出现以后，虽然各有专主与所长，但支离蔓芜，弊漏也随分派而百出，而且与佛家的禅宗与禅定，始终不无关系。因此到了明末清初阶段，路径愈走愈仄，所有丹法道术，便都以伍冲虚、柳华阳一系的伍柳派为主，既不知有汉，更逞论魏、晋了，故终满清以来两三百年间，无论道家或道教，都只在鬼画桃符，与拨弄精神的末流上，随俗浮沉，了无起色。