Since the 1980s, there has been an upsurge in studying Taoist and Taoist culture, which can still be said to be in the ascendant. The rise of this research craze is, on the one hand, promoted by a group of scholars at home and abroad (such as Wang Ming, Tang Yijie, Chen Guying, Qing Xitai, and many others). On the other hand, it is consistent with the development of traditional cultural research.
In traditional Chinese culture, whether Confucianism, Buddhism and Taoism are three pillars seems to be a question that can be further discussed. In addition to Buddhism and Buddhism being "foreign", Confucianism and Taoism are all native to China. Who has the oldest qualifications is also a question that can be discussed further. However, there is no dispute that they formed their own characteristics in the process of emergence and development.
Compared with Confucianism and Buddhism, Taoism takes "Tao" as its main characteristic, and its name and reality are consistent at a glance. However, the word "Tao" was not originally a "patent" of Taoism. Zhou and Qin scholars wrote many "Tao theory" works. Confucian scholars after the Han Dynasty also used the word "Tao" when they talked about "Taoism" and "Yuan Tao". In the Song Dynasty, a group of great Confucianists called Neo-Confucianists from Zhou Dunyi, Ercheng to Zhu Xi. They were mainly Confucianists and compatible with some contents of Buddhism and Taoism. They once again transformed Confucianism and were considered to inherit Taoism. , "History of the Song Dynasty" is collected into "Biographies of Taoism", and its preface reflects the Confucian understanding of the word "Tao" and "Taoism":
The name "Taoism" has no origin in ancient times, and it was in the heyday of the Three Dynasties The emperor regards this way as a political religion, the ministers and hundreds of officials regard this way as their profession, the disciples of Dang, Xiang, Shu, and Xu masters use this way as their training, and the people everywhere use this way every day without knowing it. Therefore, during the period of overflowing and overlapping, there is not a single person or thing that is not swayed by this way to fulfill its nature. At this time, how could the name Taoism be established on its own?
Since King Wen and Duke Zhou were gone, Confucius was virtuous but had no position. Since he could not use the Tao gradually, he retreated and established rituals and music with his disciples... I hope that the Tao of the May Three Saints will be made clear to infinity. . ... Mencius is gone and has no biography. Since the two Han dynasties, Confucian scholars have discussed the Great Way, but they have only been able to observe it but not accurately, and their words have not been detailed. Heresy and heresy take advantage of it, which can lead to great harm.
For more than a thousand years, in the middle of the Song Dynasty, Zhou Dunyi came out of Chung Ling and obtained the knowledge that the sages had not passed on...
By the time the Song Dynasty crossed south, Zhu Xi of Xin'an had obtained the Cheng family's true biography...probably Taking the investigation of things to gain knowledge as the first priority, and knowing kindness and sincerity as the key... Taoism flourished in the Song Dynasty. In the Song Dynasty, the study of things was not focused on application, and there were even strict prohibitions. In the future, if the ruler of the world wants to restore the rule of heavenly virtue and kingship, he must come here to obtain the law.
This seems to be the same as the Taoist "Tao", which is "omnipresent", the so-called "full and full between". However, the characteristics of Confucianism are also very distinctive, that is, it emphasizes rituals and music, "Poems" and "Books", implements kingly governance, "puts the first priority in studying things to gain knowledge, and understands kindness and sincerity as the most important thing." No matter the purpose or method, it is different from Taoism and Taoist cultivation.
As for the use of "Tao" in Buddhism, it is relatively simple. It is rare to find a more accurate counterpart for the word "Tao" in Buddhist scriptures. As early as the Tang Dynasty, "Tao" was translated as "Bodhi" or "Bodhi". "Makah" is an issue that has been debated, but we cannot delve into it here. Judging from historical facts, it is certain that when Buddhism was first introduced to China, it borrowed the Taoist word "Tao". People at that time often used words such as "Buddha Tao" and "Shi Tao" when talking about Buddhism. Zongmi said in "The Ullambana Sutra": "When Buddhism first spread to the north, monks were called Taoist priests." During the Jin and Southern and Northern Dynasties, there were many monks called "Taoist" and "Taoist priests" (it is not necessary to list them all). The place where Buddhist chants and worships and even Buddhist temples are also called "dojos", and even the word "props" was originally used by Buddhists. This situation is a superficial situation and should be related to the emergence and popularity of Taoism at that time. In the beginning, people worshiped Huanglao and pagodas indistinguishably, and foreign Buddhism especially needed to work hard to integrate with the Chinese people. From the Wei and Jin Dynasties to the Sui and Tang Dynasties, Taoism grew day by day, Buddhism gained more and more firm foothold, and the dispute between Buddhism and Taoism became more and more intense. There were also many debates surrounding "Tao": on the one hand, Buddhism often questioned the Tao of Taoism. For example, Taoism emphasized that Tao is "the ultimate "The greatest", Buddhism will say that if the law is natural, it is not the Supreme. Using this kind of speculative questioning puts Taoism into a self-contradictory predicament; on the other hand, it sometimes quotes Taoism's "Tao" theory, such as Fu Yi in the early Tang Dynasty. In the above statement, "Abolition of Buddhist rituals", Fa Lin was ordered to "Chen Dui", and she once used "Zhi Dao Jue Yan" and quoted the words of Lao and Zhuang, but her purpose was to "perform Nirvana?" and "speak Prajna". "History" is also used to prove that after Guan Lingyin "worried about Buddhism and not Taoism" (Volume C of "Collection of Ancient and Modern Buddhism and Taoism").
Furthermore, the usage and meaning of the word "Tao" in Buddhism are often different from those in Taoism. Sometimes "Tao" is synonymous with Bodhi or Nirvana, such as "Tao tree" is "Bodhi tree"; sometimes "Tao" is synonymous with "Dharma". ", "righteousness" and "cause and effect" are connected. For example, Tan Luan of the Northern Wei Dynasty commented on "The Way of the Three Realms", "The way is to understand. With such a cause, wait for such an effect...to connect the cause to the effect, and to connect the effect to the cause. , so it is called Tao." (Note from "The Infinite Life Sutra Upatisa Wishes for Life") There are many such examples, and it is not necessary to list them in detail. Judging from the above situation, the word "Tao" in Buddhism is mainly just the borrowing of nouns and free translations of similar Sanskrit words, and does not have the profound meaning of Taoism.
For Taoism and Taoism, the word "Tao" has a fundamental, comprehensive and profound meaning. Taoism and Taoism are inseparable from "Tao", and the name and reality are consistent. "Tao" has also been fully developed in Taoism and Taoist thought and culture, thus forming the unique "Taoism" of China.
Everyone is accustomed to using Taoism and Taoism, and there is no need to define them all the time. If I want to give a summary, I would like to directly quote Mr. Wang Ming’s "Taoism and Taoism" in the early 1980s. A few paragraphs from the "Preface" of the book "Study on Taoist Thought":
The terms Taoism and Taoism are related but different. It is customary to sometimes refer to Taoism as Taoism. To put it more strictly, Taoism and Taoism are not the same thing.
One of the schools of thought among the Taoists is a philosophical sect. For example, the pre-Qin "Laozi" and "Zhuangzi" and the later "Yin Fu Jing" are all Taoist books, and they are not religious books themselves. At least some Taoists later commented on "Laozi", "Zhuangzi" and "Yinfu Jing", but that is another matter. Taoist thought has some similarities and similarities with later Taoist theories, but there are also fundamental differences and opposites. There are 5,000 texts in "Laozi", and there are many mysterious languages ??that can be used by religions. During the Eastern Han Dynasty, the master of the Five Dou Rice Festival, a sect of primitive Taoism, recited "Laozi". At the same time, "Laozi Chapters" and "Laozi Xiang'er Commentary" named after Heshang Gongzhi are both classics dedicated to promoting Taoism. During the reign of Emperor Huan, in addition to sending envoys to Ku County many times to worship Lao Tzu, he also personally worshiped Lao Tzu in Zhuolong Palace. Lao Tzu was gradually deified and even became the founder of Taoism. The Tao Te Ching was ranked first among all the classics. The formation and development of Taoism does have some historical origins with Taoist Laozi.
In Liu Xin's "Seven Strategies" of the Han Dynasty, Taoism and Immortalism were originally divided into two, and each was recorded separately. It was only in later generations that Taoism and the ancient theory of immortals became closer. However, as one of the basic symbols of religious belief, there must be the concept of a supreme God. The Taoist "Laozi" and "Zhuangzi" do not have this kind of ideological speech. They get rid of the traditional religious beliefs about God and gods since the Yin and Zhou Dynasties, and vigorously describe an absolute spirit ("Tao") of the universe as the supreme governing force.
I think the above statement is relatively clear about the connection and difference between Taoism and Taoism. More explanations and developments cannot be separated from this basic explanation.
Up to now, we, like many scholars, have been cautious in using the words "Taoism and Taoism culture" instead of the word "Taoism". However, in recent years, some scholars have officially taken up the banner of "Taoism", published a special issue of "Taoism Research", and held Taoism seminars more than once. I talked about the formulation of "Taoism" at a meeting. The reason why we avoided mentioning "Daoxue" in the past was because there were some ambiguities about the formulation and understanding of "Daoxue". For example, the above-mentioned Taoxue biography in "History of the Song Dynasty" was actually a biography of Confucianism. It is difficult to separate Confucianism and Taoism for fear of causing misunderstanding; another example is that in life in the past, "Mr. Taoism" seemed to be a derogatory term, describing some pedantic habits. The Xiren in "A Dream of Red Mansions" was described by Qingwen as "more Taoist," Alone in the wall of the house!" (Chapter 64) Of course, these are things in the past. Now and in the future, people will not settle these old accounts anymore. There should be no problem in publicly advocating Taoism as Taoist culture. Moreover, from a historical point of view, calling Taoism "Taoism" has its own origin. "Sui Shu Jing Ji Zhi" wrote after Zibu's "Laozi", "Zhuangzi" and other Taoist works:
Since the time of the Yellow Emperor, the Tao taught by sages and philosophers has been passed down to others, and there is no teacher in the world. During the Han Dynasty, Cao Shen first recommended Gai Gong Nengyan Huang Lao, and Emperor Wen followed him. Since it has been passed down from generation to generation, there are many Taoists.
This is a description of people in the early Tang Dynasty. It is a view of Taoism at that time. It is also a summary and development of the views of scholars after the Han Dynasty. It is representative and universal.
We can see more clearly from the narration before and after the above quotation. The explanation of Tao and Taoism includes not only Huang Laozhi’s basic views on Tao, but also Confucian scholars’ evaluation of Taoism, which will not be discussed in detail here. However, judging from the above quotations and the objects mentioned above, anything that talks about Lao and Zhuang, or "talks about Huang Lao" can be generally called "Taoism". Judging from the records of "Sui Zhi", in addition to "Lao" and "Zhuang", it includes "Wanzi", "Baopuzi Neipian" and even "Yixia Lun", "Jianwen Tanshu" and "Guangchengzi" ) and some other later Taoist works, it is said that "there are many Taoists".
In addition, "Sui Shu Jing Ji Zhi" is accompanied by 377 "Tao Jing" in 1,215 volumes. These Taoist scriptures are of course one of the main components of people's "Taoist" research today. However, "Sui Zhi" has already noticed the close relationship between Taoist scriptures and the original Taoist classics "Lao" and "Zhuang", so it writes:
Since ancient times, the concubines of the Yellow Emperor, Emperor Ku, and Xia Yu , met gods and men, and received Taoist scriptures. The age is far away, and the scriptures are unknown in history. Looking at the deeds, there were thirty-seven schools of Taoism among the scholars in the Han Dynasty. The general purpose was to eliminate Jianxian, and only rush into the void. It was nothing like the talisman of the supreme heavenly official. His four chapters on "Huang Di" and two chapters on "Laozi" are the most profound.
This history book from the early Tang Dynasty shows that people at that time were clearly aware that books such as "Tao Lu" came later and were "unknown in history". Originally, the only "Tao books" were "Laozi" and The four chapters of "Huangdi" and other categories can be checked (in fact, the book of Huangdi was also made up by later generations, but it was earlier than "Taolu" and so on). "Sui Shu Jing Ji Zhi" then goes on to talk about Tao Hongjing, Kou Qianzhi and others "receiving Taoist scriptures and talismans". Some of them received them from Taishang Laojun and others, which were written until the Sui Dynasty:
In great undertakings, there are many Taoist priests who use their skills to make progress. The reason why he lectures on the classics is based on "Laozi", followed by "Zhuangzi", "Lingbao" and "Shengxuan". The rest of the scriptures, or the gods and men who preached them...
Taoist sermons are based on "Laozi", together with the above quoted records, as well as the fact of the development of Taoism and Taoism as a whole, reflect Laozi as a person ( Taishang Laojun) whose book ("Tao Te Ching") has a prominent position in Taoism and Taoism.
"Sui Shu Jing Ji Zhi" does not seem to clearly include "Tao Jing Talisman" in "Taoism", but it does not affect our understanding of Taoist culture today (with various "Tao Jing" as important content). Culture) is included in the scope of "Taoism". If we want to find some basis, people in Ge Hong's time have already called Taoist magic "Taoism". His "The Legend of Immortals? Li Zhongfu" records that Li Zhongfu "learned Taoism less than Wang Jun" and "practiced it concurrently" "Dunjia, able to make steps invisible", Zhang Sheng used a dagger to "stab him left and right":
Zhongfu was already on the bed, and said with a smile: "There are fools like you in the world who have not learned Taoism. If you want to kill him, I would rather kill him..."
The so-called "Taoism" obviously refers to "magic" and "Taoism". The various magic arts of Taoism can also be called "Taoism".
Finally, what should be included in Taoist culture or Taoist research? The main ones should be:
First of all, regarding the study of "Laozi" and "Zhuangzi", we call it "Laozi", "Zhuangzi", or Laozi and Zhuangzi, including Laozi and Zhuangzi. The re-study of his books, the transformation and interpretation of "Laozi" and "Zhuangzi" in the past dynasties, the modern value of "Laozi" and "Zhuangzi", etc. The thoughts of "Laozi" and "Zhuangzi" have a great influence on hundreds of schools of thought. "Laozi", "Zhuangzi" and their annotations play an important role in Taoist classics. They are the most important in the study of Taoism and Taoism. One of the important contents.
Secondly, the research on Huang-Lao’s studies. According to the records quoted from "Sui Shu Jing Ji Zhi", the "Taoism" at that time originally referred to the "Tao" of "Yan Huang Lao". "Historical Records? Chen Chengxiang's Family" said that Chen Ping "when he was young, he was good at Huangdi" , Laozi's technique" should be the learning of Huang Lao. The academic community has begun to study Huang-Lao's studies a long time ago, and has produced many results. However, the opinions are not entirely the same. Everyone agrees that Huang-Lao's studies are based on Laozi's Taoist theory and are compatible with other schools. Compatibility is originally a trend in the development of academic thought in the Warring States, Qin and Han Dynasties. The question is what is the main one. The most obvious one in the Qin and Han Dynasties is that there is a compatibility synthesis based on Taoism, and a compatibility synthesis based on Confucianism. The former is called New Taoism. , the latter is called New Confucianism (New Taoism and New Confucianism in the Qin and Han Dynasties). In the subsequent historical development, the two schools of Confucianism and Taoism will continue to undergo new changes and can be called New Taoism in the Wei and Jin Dynasties, New Confucianism in the Song and Ming Dynasties, and even contemporary New Confucianism, contemporary New Taoism, etc.).
This division is for the purpose of further sorting out and conducting in-depth research on academic thoughts. As for which specific schools, scholars, and how the theories should be combined, that can be discussed in detail. Not all thoughts with comprehensive characteristics can be collectively called For Huang-Lao's studies, it is undeniable that the great Confucian Dong Zhongshu also has comprehensive characteristics. People can even find some of Huang-Lao's thoughts from his works, but Huang-Lao's studies will never include Dong Zhongshu. Of course, Huang-Lao's teachings have a certain scope. What we want to study are the scholars and theories who mainly speak of Huang-Lao's teachings. These can and should be included in the research scope of Taoism, Taoist culture and Taoism.
Third, research on other Taoist scholars. For example, the Taoist scholars recorded in "Hanshu Yiwenzhi" and "Suishu Jingjizhi" include "Yi Yin", "Tai Gong", "Xin Jia", "Wan Zi", "Guan Zi" and "Wen Zi" , "[Chong+虙]子", "Guanyinzi", "Laochengzi", "Changluzi", "Wang Dizi", "Gongzi Mou", "Tianzi", "Lao Laizi", "Guizhou Louzi" , "Gongzi", "He Guanzi", "Four Classics of the Yellow Emperor", "Huangdi Ming", "Huangdi Junchen", "Za Huangdi", "Sunzi", "Jiezi", "Cao Yu", "Lang Zhongying" "Qi", "Jun Chen Zi", "Zheng Elder", "Chu Zi", "Taoist Commentary", etc., as well as "Shou Bai Lun", "Ren Zi Dao Lun", "Shou Bai Lun", "Ren Zi Dao Lun", etc. added in "Sui Shu Jing Ji Zhi" "Tangzi", "Du Shi Youqiu's New Book", "Baopuzi", "Fuzi", "Yixia Lun", "Jianwen Tanshu", "Wu Mingzi", "Xuanzi", "You Xuan Guilin", "Guangchengzi", etc.
There are several issues that need to be explained in this part of the content. First, it will overlap with the content of the previous part on Huang-Lao's studies; second, most of the books have been lost long ago, and they were compiled later or published later. The third is the newly unearthed bamboo slips, such as the "Four Chapters of the Yellow Emperor" on silk unearthed in Mawangdui, Changsha in 1972, which may be the original "Four Classics of the Yellow Emperor" and other works. At the same time, it is entirely possible that the newly unearthed information contains some content that has not been recorded before, which requires us to explore and classify it.
Fourth, Taoist research, including research on Taoist history, Taoist classics, Taoist thought, etc. An in-depth study of the history of Taoism is not only a review of the past, but more importantly, a correct understanding of the present and a better outlook for the future. There are many Taoist classics, which can also be described as "a vast number of books". The "Taoist Canon" with more than 5,000 volumes is a large mine that has not yet been fully developed. Taoist thought can be studied from many aspects. The study of Taoist beliefs and Taoist precepts will be very meaningful. The study of Taoist rituals, spells, and talismans is also important to the development of Taoism. The study of Taoist culture and Taoism should include these contents.
The above brief summary should not have any major deviations. What is important is how we implement it in the future. I hope that comrades who are interested in the study of Taoist and Taoist culture and Taoism will work together to Promote and develop the Tao culture of Taoism and Taoism.