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10 June 2021, Volume 37 Issue 1 Previous Issue    Next Issue

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The Daoist-Relevant Literatures in Morrison Collection of Chinese Books Guo Jiaxing, Hu Rui 2021(1): 1-12.  Abstract ( 99 )   PDF (7634KB) ( 135 )   Among Morrison Collection of Chinese Books, one could find an appreciable quantity of Daoism-relevant literatures which are involving a wide range of different fields in society, eg. local religious belief, moral education, medicine, daily skills, recreational activities, etc. As mixtures of Daoist culture and mundane life, these literatures present to us the true face of Daoism and its influence in local society. Along with the change of Daoism and society, a large number of new Daoist literatures appeared after Zhengtong Daoist Cannon of Ming Dynasty, which embodied different contents and features than before. Thinking out of the traditional Chinese bibliography’s classification as well as the range of Daoist Cannon of Ming Dynasty, this article proposed the concept “Daoism-relevant literatures” from the academic perspective. Through conducting classification, arrangement and research on “Daoism-relevant literatures”, we tried to discuss about the nature and value of these new literatures. Moreover, this endeavor is also a necessary preparation for the compilation of the coming Supplement of Daoist Cannon References | Related Articles | Metrics

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Research on Chen Zide’s Life Experience and the Text of Taiping Xianji Fan Jingyi 2021(1): 13-27.  Abstract ( 155 )   PDF (9651KB) ( 281 )   The reason why Chen Zide（陳自得）, a famous external elixir scholar during the Jiajing period of the Ming Dynasty, has been frequently mentioned is not out of his theory of external elixir, but whether his drama Taiping Xianji（太平仙記）is plagiaristic. From the Ming Dynasty to the present, most scholars believe that the Taiping Xianji is completed by modifying the story of Dongtian Xuanji（洞天玄記）by Yang Shen（楊慎）, a great scholar in the Ming Dynasty. Except the perspective of philology and the publishing situation at that time, examining Chen Zide’s life experience and his thought of external alchemy is also necessary in proving whether the text is plagiaristic. Through the research on Chen Zide’s life experience and narrative analysis of the text of Taiping Xianji, this article infers that Taiping Xianji is by Chen Zide’s independent creation References | Related Articles | Metrics

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A Survey on the Composition and the Contents of Master Incompetent Qi Yin 2021(1): 28-38.  Abstract ( 95 )   PDF (6953KB) ( 102 )   Master Incompetent (Wuneng Zi 無能子) is a philosophical work written by anonymous author during the Tang dynasty, and has been categorized as a Daoist work by various Literature and Art Records. Its core of this philosophical thought is the reasoning of nature and the end of life. The content of the book is slightly ritualistic and religious, but outside worldly affairs, and talks a lot about the absence of nature and the absence of desire for life. The book's theory of cosmogenesis is a distinctive style of its own, influencing and shaping Master Incompetent's unique socio-political and worldly thinking. This article focuses on the cosmogenesis theory of the book Master Incompetent, and briefly discusses the qualities and connotations of its theory of cosmogenesis of “letting nature take its course” by comparing it to other theories of “air (qi) generating everything”. In addition, this article also discusses the number of chapters of Master Incompetent. References | Related Articles | Metrics

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A Study on the Origin and Development of Content and Ideology of Taishang ganyingpian Lin Xiufang 2021(1): 39-53.  Abstract ( 154 )   PDF (9352KB) ( 281 )   Base on the original documents and the research from other scholars, this paper focus on the origin and development of text, ideological connotation of Taishang ganyingpian（太上感應篇）, and make the conclusion: Firstly, the completion of Taishang ganyingpian was influenced by early Daoist classics such as Taipingjing（太平經）. The text of Taishang ganyingpian adopted some contents from Chisongzi zhongjiejing（赤松子中誡經）, Baopuzi neipian（抱朴子內篇）, and Shangqing jinbian yujingxiuzhen zhixuan miaojing（上清金匱玉鏡修真指玄妙經）. Secondly, based on the transformation of the old Daoist Scriptures, Taishang ganyingpian combined and adopted the ideology of Daoism, Buddhism and Confucian classics, sublimating, reducing, reborning, and finally forming a unique book of persuading. Since its completion, it has been promoted by the rulers and scholars who were proficient in Confucianism, Buddhism and Daoism, it had a profound influence on ancient Chinese society, as well as some other countries, and established its important historical status. References | Related Articles | Metrics

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Dao-Qi Theory in Da Dao Jia Ling Jie and Its Written Era Chai Hongyuan 2021(1): 54-64.  Abstract ( 122 )   PDF (7027KB) ( 107 )   The Philosophy of an age will reflect in its society on all sides. During the Southern and Northern Dynasties, a considerable philosophical system of Daoism had been formed. Da Dao Jia Jing Jie constructs an imperfect cosmology with various elements at the very beginning, “Dao” and “Qi” occupy an important position in it. This text indicates the cross generating relation between “Dao” and “Qi”. Thus, Wei-Jin theory can be doubted according to its “Dao” and “Qi” relevance, but unable to demonstrate the Liu-Song theory. Based on logical argument, we can only conclude the written time of Da Dao Jia Ling Jie probably in late Southern and Northern period, not precisely, closing to Liu-Song Dynasty. References | Related Articles | Metrics

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Dao and Immortals Seeking：A Research on the Shu Prince Zhu Chun’s Worship on Daoism in Ming Dynasty——Based on the Analysis of the Xian Yuan Rui Zhi Collection in Japanese Cabinet Library Yuan Chunxia 2021(1): 65-77.  Abstract ( 85 )   PDF (9644KB) ( 92 )   Prince Zhu Chun (1378-1423) , the first ruler of Shu, paid attention to educating people with poetry, calligraphy, rites and music. Recently, the publication of the collection of Xian Yuan Rui Zhi Collection in the Ming Dynasty in the Japanese cabinet library provided valuable first-hand information of Zhu Chun's life and thought. From the many contents related to Daoism in the book, it can be seen that Zhu Chun has a clear tendency to believe in Daoism. He not only actively presides over the construction and management of Daoist temples in Shu, but also personally wrote many prayers and participated in Daoist sacrificial rites, and was keen to make friends with well-known Daoist priests. Zhu Chun once wrote five letters to "Quanyi laoxian"全弌老仙, who, although can't be proved to be Zhang Sanfeng, but it can at least be sure that there are two reasons for Zhu chun to make friends with famous Daoists: one is to consolidate his ruling foundation, and the other is to obtain the secret of immortality. References | Related Articles | Metrics

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A Brief Analysis of the Fourth Patriarch of the Southern Lineage Daoism Chen Nan's Biography Yuan Yumei 2021(1): 78-86.  Abstract ( 81 )   PDF (6303KB) ( 97 )   Most of the researches on Chen Nan, the fourth patriarch of the Southern Lineage Daoism, focus on his Daoism thoughts, and only few on his life. This article extracts and analysis three aspects from his biography, one is that Chen Nan encountered bandits, second is that Chen Nan eats dog meat, and the third is that Chen Nan Sanshan dayidu（三山大義渡）. This article believes that the above records have true basis. This conclusion is only the author's inference from the synthesis of many documents, and is open to critism and comments. References | Related Articles | Metrics

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An Analysis of Zhang Yuchu's Perspective on "Gods and Spirits" Zhang Junlong 2021(1): 87-97.  Abstract ( 72 )   PDF (7112KB) ( 102 )   Zhang Yuchu's（張宇初）perspective on gods and spirits can be analyzed from three dimensions. First, Zhang Yuchu's theory of gods and spirits is considered from the perspective of cosmology and mind. Secondly, the Daoist philosophy in his concept of gods and spirits and the Confucian he quoted. Finally, the connotation of his chengxin shitian（誠心事天）. The research shows that Zhang Yuchu's perspective on gods and spirits, based on Daoism and supplemented by Confucianism, is a feature of Daoism in the Ming and Qing Dynasties. References | Related Articles | Metrics

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Comparison between “Ling Chang Yi Wu” in Wu Zhen Pian Wai Ji and “Kong Ji Ling Zhi” in Chan Buddhism Zhang Hanwen 2021(1): 98-109.  Abstract ( 87 )   PDF (7225KB) ( 106 )   In "Wuzhen Pian Wai Ji", the "ling chang yi wu" is not only a concentrated expression of his mind and nature, but also consistent with the Chan theory of mind and nature in terms, meaning and characteristics, which means emptiness and awareness. When discussing mind-nature insights separately, Wuzhen waipian（悟真外篇）is consistent with Chan Buddhism, and the various aspects of the two mind-nature theories are carried out by the integration of emptiness and non-duality, and are concentrated as emptiness and knowledge. However, there are differences in specific methods of practice. The Wuzhen waipian implies that practitioners need to understand the nature of mind and the Golden Core Path simultaneously, cultivate xing（性）and ming（命）, combine Chan and Dao, while Chan Buddhism is straight to the heart without emphasis body practice. The difference in practice methods reflects that although the views on the nature of the mind are the same, the relationship between the nature of the mind and the dharma is different, that is, whether the xinxing（心性）can fully integrate the dharma and make the two different specific practices methods. References | Related Articles | Metrics

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“Fusion” and “Exclusion” of Daoism to Zipingshu——Perspective on Ziwei doushu and Rumen chongli zhezhong kanyu wanxiao lu in Daoist Cannon Luo Xi 2021(1): 110-125.  Abstract ( 211 )   PDF (10274KB) ( 375 )   Daoism has a close relationship with Shushu(術數）, and there are many Shushu literatures in Daoism, but this does not mean that Daoism is open to Shushu. The Zipingshu is not seen in the Daoist Cannon of Ming dynasty, but in Ziwei doushu(紫微斗數）and Rumen chongli zhezhong kanyu wanxiaolu（儒門崇理折衷堪輿完孝錄）. Besides, none of the people from either Daoism or not edited Zipingshu in Daoist collections, which reflects Daoist attitude of "fusion" and "exclusion" to Zipingshu. This article points out that this contradictory attitude is determined by the religious nature of Daoism and Zipingshu’s “atheism” characteristics, and also discuss the rationality of Zengzhu xinxiu daozang mulu（增注新修道藏目錄）contains the Xindiao zhushu luolunzi sanming xiaoxifu（新雕注疏珞琭子三命消息賦） References | Related Articles | Metrics

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Recognition of the Relationship Between Daoism and Folk Beliefs and Its Social Functions Zhang Lei 2021(1): 126-137.  Abstract ( 79 )   PDF (8151KB) ( 107 )   The integration of Daoism and folk beliefs, as a cultural ecology formed naturally, is the embodiment of the pluralistic integration of Chinese culture. It not only carries the spiritual power of the China, but also plays an important role in maintaining social stability. However, for a long time, influenced by many factors, such as subject attribute, research methods, historical reasons, etc., the research of Daoism and folk belief in China has been in separate fields, especially in the discussion of their relationship and social function. Only by combining Daoism and folk belief as local religions in China, breaking through the dilemma of long-term separation of the two in research methods, and grasping the blending state of Daoism and folk belief in history and reality as a whole, can the development process of Chinese local religious culture be well understood, to make Daoism and folk belief play the positive role in social governance. References | Related Articles | Metrics

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The Cultural Structure of Belief Space in Dujiangyan Erwang Temple Wang Xingxing 2021(1): 138-147.  Abstract ( 39 )   PDF (6029KB) ( 62 )   Erwang Temple of Dujiangyan is an important place for the belief of the two kings in western Sichuan. In this materialized religious building space, religious activities and secular activities run parallel, shaping its faith space and the temple culture. Among them, the principal deity of the temple is the sacred foundation, and the penetration of state power, the dominance of local governments, and the support of ordinary people which constituted the dynamic balance of the belief space culture of the Erwang Temple. This process shows that the formation of belief space culture not only needs the materialized religious buildings to provide the belief space, but also the religious and secular activities to communicate the belief space and society. References | Related Articles | Metrics

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Inquiry on the Origins of the Kitchen God Belief Lin Luansheng 2021(1): 148-160.  Abstract ( 60 )   PDF (8454KB) ( 96 )   The Kitchen God Belief is an ubiquitous belief that can be originated in Zhou Dynasty according to available literatures. The Kitchen God is the lowest level worship in ordinary people in Pre-Qin periods. The Kitchen God worship became an official worship in the Emperor Wu Di of the Han Dynasty. Then it flowed to the public with the disappear of political advantage. Kitchen God Belief and Si Ming Belief became together gradually, establishing the main function during the periods of Wei-Jin-Sui-Tang. The Kitchen God Belief became more and more secularization, forming fixed worship time and rite in Song Dynasty. The Kitchen God Classics were produced to persuade people to do something good in Ming-Qing Dynasty. And now, Kitchen God Belief still exists, influencing people’s life and mind in its own way. References | Related Articles | Metrics

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Exemplary Work by Using Classics to Explain Daoism——Bookreview of Jingxue yu rudao sixiang yanjiu by Zhan Shichuang Zhang Yiwen 2021(1): 161-166.  Abstract ( 56 )   PDF (3687KB) ( 67 )   References | Related Articles | Metrics

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Enduring Great Hardships in Pioneer Work——Comment on Li Zhihong's Baojuan and Ritual Research in Fujian, Zhejiang and Jiangxi Li Lu 2021(1): 167-173.  Abstract ( 62 )   PDF (4519KB) ( 105 )   Related Articles | Metrics