Huang Taiping Jing Lao Dao Xue

The study of Huang, as its name implies, should be about Huang's knowledge and theory. However, in the past, when we studied Huang Shi, we only investigated his religious beliefs or religious sacrificial activities, but not his theory. We only regard Huang Lao Dao as a popular religious belief activity in society, and it is also a magic method (fairy magic method) in the name of Huangdi and Laozi. Huang Lun not only regards Huang as a religious activity, but also thinks that Huang has his own set of theories and ideological systems. So what is its ideological theory? What are its representative works? To establish the concept of Huangxue, we must answer these questions. This is the crux of the problem.

In the process of writing his doctoral thesis, Dr. Jin Shenghuan found a problem, that is, from the end of the Western Han Dynasty to the Eastern Han Dynasty, several works such as Taiping Jing and Lao Zi's Official Seal on the River appeared. Previous researchers thought these books were classic works of early Taoism in China. Of course, there is nothing wrong with such a general formulation, but Taoism at that time (Wudou Mi Dao and Taiping Dao, that is, early Taoism) had not yet formed. Generally speaking, during the Eastern Han Dynasty (126- 144), Pei people went to Shu, learned Taoism in the mountains, spread the teachings in calligraphy, and those who received rice sent rice five fights, so it was called five fights of rice. Taiping Road was created by Zhang Jiao of Julu people. In the first year of Zhong Ping, Emperor Ling (184), his thirty-six faces were covered with yellow turbans, and he rebelled on the same day. This is the famous Yellow Scarf Uprising at the end of Han Dynasty. The disciples of Wudou Mi Daoism learned five thousand words of Laozi. According to legend, Zhang Lu also wrote Notes on Laozi's Two Thoughts, which promoted the early Taoist thought. "Taiping Road" uses the Taiping Jing, which is well written. It claims that the sky is dead and Huang Tianli is in Jiazi, and the world is at peace. It can be seen that the early Wudoumi Road and Taiping Road were established late and had no direct relationship with Laozi's Notes on the River. Taiping Jing was used by Zhang Jiao, but it was much earlier than Taiping Dao and was not created by Zhang Jiao. Therefore, Lao Zi's Notes on the River and Taiping Jing are not the products of the five Mi Dou Daoism and Taiping Daoism in the early period, which should be further researched.

As far as people know, the predecessor of early Taoism was Huang, and it served Huang before the establishment of Taiping Road. So, are Laozi's Notes on the River and Taiping Jing Huang's theoretical works? What is the relationship between these two works and Huang? This is for our study. Before the appearance of Wudoumi Road and Taiping Road in the Han Dynasty, there were two upsurge of learning from Huangdi and Laozi: one was Huangdao Road in the early Western Han Dynasty, and the other was Huangdao Road, which originated in the Western Han Dynasty and was active in the Eastern Han Dynasty. In the early Han Dynasty, the study of Huang Lao was mainly based on the political theory of governing the country with Lao Zi's inaction (the so-called Book of the Yellow Emperor actually only publicized Lao Zi's thoughts in the name of the Yellow Emperor). Since then, Huang has been very different from Huang Lao Xue. Huang Lao Dao is the product of the combination of Huang Lao's learning and immortal learning, which belongs to the category of immortal learning and is the predecessor of Taoism.

As we all know, the earliest fairy house was formed in the mid-Warring States period and was created by the alchemist of Yan Qi. They preach that there is a sacred mountain in the Bohai Sea, and there are fairy medicines on the sacred mountain. As long as you get the fairy medicine, you can live forever after eating it. Because they talk about the magic of immortality, people call them Fang Xiandao. At that time, alchemists used Zou Yan's theory of Yin-Yang and Five Elements to promote immortal thought. According to historical records? According to "Guanmen Zen", when Qi Weiwang and Wang Xuan were in power, Zou Yan's theory of five virtues finally began, while the alchemists of Yan State, Song Wu Bi, Zheng Boqiao, Chong Shang, Mu Men and Gao Shi, were all square, talking about selling themselves into immortals and talking about ghosts and gods, all of which inherited Zou Yan's theory of yin and yang and five elements and the theory of main movement, but they could not pass on their skills. It can be seen that Zou Yan's theory can't make sense. Later, when Huang Lao Xue prevailed in Xia Ji, the alchemists began to explain the theory of immortals with Huang Lao Xue, trying to combine the two. At first, alchemists made the Yellow Emperor immortal. The Yellow Emperor is a legendary hero. According to legend, he defeated Emperor Yan and captured Chiyou. He is the ancestor of a great Chinese nation. Therefore, the alchemists in the Western Han Dynasty were the first to make the Yellow Emperor immortal, believing that the Yellow Emperor was immortal. According to historical records, in the fourth year of Liang Wudi (before 1 13), Gong, an alchemist, proposed that the Yellow Emperor had a tripod and the immortal ascended to heaven. He also preached that the Yellow Emperor took bronze from the first mountain and cast a tripod at the foot of Jingshan Mountain, and it was successful. There is a dragon hanging down to greet the Yellow Emperor, who rides a dragon, and more than 70 harem ministers ascend to heaven. (Zi Jian, Volume 20, Twelve Records of Hanshu) It can be seen that alchemists in the Western Han Dynasty have made the Yellow Emperor immortal and combined the Yellow Emperor with immortality. In Hanshu? In the Records of Literature and Art, there are many works listed in the immortal family in the name of the Yellow Emperor, such as An Introduction to Huangdi Miscellaneous, Huangdi Qibo Tuina, Huangdi Miscellaneous Fungi, Huangdi Miscellaneous Nineteen Prescriptions and so on. As for the immortals who deified Lao Zi later, it was probably in the Eastern Han Dynasty, as the famous Taoist scholar Chen Yingning said, "The Book before Han Dynasty? Yiwenzhi lists various bibliographies. In Taoism, there are both Huangdi and Laozi, but in the immortal family, only Huangdi has no Laozi. It can be seen that Laozi was still his true colors in the Western Han Dynasty, but his identity changed in the Eastern Han Dynasty. ("Taoism and health" on page 39) According to Wang Chong (27- about 97), "On balance? Xu Tao said: The way of the world or Laozi enables us to spend the world, calm down and have no desire, and nourish essence and love gas. My wife takes spirit as her life, and if the spirit is not hurt, she will live forever. If I do, I will be a real person beyond Baidu. Wang Chong was born in Guangwu, Eastern Han Dynasty, and died in Han and Emperor, belonging to the early and middle Eastern Han Dynasty. At that time, it was popular in the world that Laozi was a real person outside Baidu. As for the early apotheosis of Lao Zi by the upper class, according to historical records, it was promoted by Liu Ying, the king of Chu. The Book of the Later Han Dynasty, Volume 42, Biography of the King of Chu, said: When the British were young, they were good at wandering and transporting guests, and they preferred Huang Lao in the evening festival, learning to fast and offering sacrifices to the tower. He also said: the king of Chu recited Huang Lao's quips, or the Buddhist temple. Jiezhai marched, swear to God. Here, Liu Ying worships the Yellow Emperor and Laozi as gods like foreign buddhas (pagodas). Later, Emperor Huan even built a canopy in the palace to pagoda Laozi. This is the combination of the immortal family in the Eastern Han Dynasty and the Huangdi Laozi, which made the Huanglao School in the Western Han Dynasty formally evolve into Huang in the Eastern Han Dynasty, and Emperor Huan of the Han Dynasty was a fanatic of Huang. The Book of the Later Han Dynasty, Volume 76, Biography of Wang Huan, said: In the middle, Emperor Huan was in charge of the Yellow River and knew about the destruction of houses. In the eighth memorial of Historical Records, it is said that it is a good thing for the immortals that Emperor Huan ascended the throne for eighteen years. In the eighth year in Yan Xi, he was the first to serve Lao Zi in Kuxian Temple in Chen Guo. For nine years, I have been in the dragon. It can be seen that Emperor Huan believed in Huang Lao Dao very much and respected Lao Tzu as his ancestor.

To sum up, the formation of yellow is a long-term evolution process. It originated in the Western Han Dynasty and matured in the Eastern Han Dynasty. As for Huang's main thought, it is to advocate health preservation, cultivate immortals, offer sacrifices to Huang Laojun and seek longevity and happiness. As the History of Taoism in China, edited by Qing Xitai, said, the Eastern Han Dynasty attached importance to Huang Lao, health preservation and cultivation of immortals, which was different from the study of Huang Lao before the Western Han Dynasty. This is a new development that Huang Lao Xue gradually evolved into Huang Lao Dao. He also said: In the social ideological trend of respecting Huang Lao and cultivating immortals, a book explaining Lao Zi mainly from the viewpoint of cultivating immortals appeared in the Eastern Han Dynasty, that is, Lao Jun Dao De Jing Jiang Gong Yin Sentence, or Lao Zi Jiang Gong Zhu. It is a historical product of the gradual combination of immortal magic and Huang Lao's thought, and it is also an important symbol of the transition from Taoism to Taoism in Laozi. (The History of Taoism in China, Volume I, page 76) This confirms that it is different from Huang Lao Xue in the early Han Dynasty, and it also clearly affirms that the husband case is the historical product of the combination of immortal learning and Huang Lao Xue, that is to say, the husband case is Huang's theoretical theory. Therefore, we say that this work should belong to the scope of Huang studies. As for the content of Taiping Jing, although it is very complicated, its thought also contains the important content of the combination of Laozi's Taoist thought and immortal magic thought, and also permeates Huang's thought. Therefore, he believes in Huang and owns quite a book (namely Taiping Jing). Why do we emphasize that Lao Tzu's "Jiang Ji" and "Taiping Jing" are Huang's knowledge? Specifically, our reasons are mainly as follows:

(1) From the time point of view, the production time of Lao Zi Zhu Jiang, Taiping Jing and other works is roughly the same as the formation time of Huang, which was produced in the atmosphere of advocating Huang in society. According to legend, Lao Zi's On the Princess on the River was written by a husband on the river during the reign of Emperor Wendi of the Western Han Dynasty, and some scholars think it was a work in the Wei and Jin Dynasties. But what about Han Shu? There is no description of Yiwenzhi. In Taoism, only Biography of Lao Tzu's Neighbors, Biography of Lao Tzu's Fu, Biography of Lao Tzu's Xu and Liu Xiang's Talk about Lao Tzu are recorded. This shows that this book was not published in the Western Han Dynasty. As for the works in Wei and Jin Dynasties, they are generally characterized by or influenced by metaphysics, but The Princess on the River has not been baptized by metaphysics. His thoughts mainly focus on preserving health and longevity and governing the country peacefully. On the theory of vitality and essence, it is consistent with the thought of the Eastern Han Dynasty, so most scholars regard it as a work of the Eastern Han Dynasty. This makes sense. His writing age is exactly the same as that of Huang. As for Taiping Jing, it is not a one-time work, but a long evolution process. The earliest Taiping Jing is called Tianguan Baoliyuan Taiping Jing (volume 12), which was written by Gan Zhongke, a Qi man who became emperor of the Western Han Dynasty. It is said that when the Han family met the end of heaven and earth, it was even more ordered by heaven. The Emperor of Heaven made real people have red essence and taught me so. (Hanshu Volume 75 Biography of Li Xun) When Emperor Shun of the Eastern Han Dynasty came into being, the Taiping Qingling scroll 170 appeared. According to the Book of the Later Han Dynasty? Xiang Kai Zhuan said: When Shundi was in power, Langxie Palace worshipped a que, and his teacher Gan Ji (that is, Yu Ji) got 170 volumes of divine books from Quyang Spring, all of which were pale essences, Zhu Jie, Qingshou and Zhu Mu, with the title "The Book of Taiping Qing". He also said: Xiang Kai was in the ninth year of Emperor Huan (166), and his family wrote a letter saying: I went to Langxie Palace to worship Ganji, which is unclear. ..... After more than ten days, I wrote back, saying,' The sacred book given by Gong Chong is dedicated to serving heaven and following the five elements, and also has the skill of rejuvenating the country and expanding future generations'. Li Xian pointed out that Nerve is a peaceful classic of Taoism today. It can be seen that today's Taiping Jing may have gone through a long process of formation, from the Taiping Jing written by Li Baoyuan, the heavenly official when he proclaimed himself emperor in the Western Han Dynasty, to the Taiping Qing Lingshu written by Shun Di and Emperor Huan in the Eastern Han Dynasty. This process is also consistent with the formation of yellow. It can be seen that there must be a close relationship between Laozi's official seal sentence on the river, Taiping Jing and Huang.

(2) Ideologically, Lao Zi's Official Seal on the River and Taiping Jing reflect Huang's thoughts. There are not many historical records about Huang Laodao's thoughts. From the scattered data, there are mainly some: (1) the idea of keeping fit and living longer. As early as Hanshu? The Huangdi books listed in Literature and Art, such as An Introduction to Huangdi Zazi, Huangdi Qibo Massage, Huangdi Zazi Zhi Mushroom, Huangdi Zazi Nineteen Prescriptions, etc., all focus on health preservation. Laozi, who was later deified, was also a man who lived long and became immortal. Legend of the Immortal says that Laozi is a person who really knows how to keep in good health. Therefore, Wang Chong said in Lun Heng: You can live the world with the way of the world or Laozi, be indifferent and have no desire, cultivate essence and raise love. My wife takes spirit as her life, and if the spirit is not hurt, she will live forever. If I do, I will be a real person beyond Baidu. (2) the idea of cultivating immortals. Huang preached the immortality of the Yellow Emperor by casting a bronze tripod on the first mountain, or by closing his eyes and meditating. According to Bian Shao's Lao Zi Ming, in August of the eighth year of Yan Xi, Emperor Jiazi respected Tao and the cymbals were brilliant, which meant Lingyun Yun Yun (Volume 62 of All the Later Han Dynasties). He believed that Lingyun could only soar to immortality if he kept his spirit and cultivated his nature. (3) The idea of deifying and offering sacrifices to Huang Lao. For example, Wang Ying of Chu recited Huang Lao's whispers, visited the pagoda of Rensi Temple, and made a wish to God in March. Emperor Huan even worshipped the pagoda and Lao Zi in the palace. They deified Lao Zi and worshipped him. Active in the Ming and Qing Dynasties, he wrote in the Monument to the Virgin of Laozi: Laozi is a Taoist. Born in an invisible life, it starts from the beginning, moves in the yuan, floats in the six vacuities, goes in and out of the nether world, and observes the difference between miscellaneous and turbid. Here, I regard Laozi as the embodiment of the origin of the universe, born before the beginning of the universe and the ancestor of the universe. The above points can be said to be some of Huang's main points. These thoughts are reflected in Laozi's Official Seal Sentences on the River and Taiping Jing to varying degrees. In particular, the idea of preserving health and cultivating immortals advocated by Huang has been embodied in these two works. The official seal sentence on the river inherits the thought of Huang Lao-xue and unifies the principle of governing the country. In the forty-third chapter of Laozi, it noted the benefits of inaction and said: inaction according to law is beneficial to the spirit of governing the body, while governing the country is beneficial to the people without effort. In the fifty-ninth chapter, Morris said: A ruler should love people and wealth, not luxury; The healer should love the essence and not let it go. Laozi's inaction should be used to govern the country and the body. To cure inaction is to love and nourish the essence and not let go. In this way, you can prolong your life by treating your body and live forever. Therefore, a person can save himself without losing the essence of life, so he can live for a long time. (Article 33 of Debate on Morality) This is similar to Wang Chong's record. You can live in the world with the way of the world or Laozi, indifferent to no desire, diligent and loving. Huang Lao-dao's parents' idea of immortality is basically the same if their spirit is not injured. It can be seen that Lao Tzu's official seal on the river really reflected Huang's popular thoughts at that time. Taiping Jing, like the official seal sentence on the river, on the one hand talks about governing the country and leveling the world, on the other hand, it talks about cherishing the soul and nourishing it to grow into an immortal. Taiping Jing holds that human life depends on the combination of essence and qi. Taiping Jing Volume 42 Four Lines: Everything is affected by the weather, and the weather is affected by vitality. God uses qi, so the old man gets angry when he is angry, dies when he goes, and goes when he dies. So, without God, you will die, without air, you will die. In other words, human spirit and God need to go hand in hand, and both are indispensable. Therefore, it is necessary to love qi and nourish the spirit, and the unity of qi and spirit can become immortal. Taiping Jing also puts forward the idea of combining essence, qi and spirit for health preservation. In the Law of Longevity and Peace, it is said that the three qi * * * are the root of God. One is essence, the other is God, and the other is Qi. These three, * * * one also, this heaven and earth people's gas also. God is subject to heaven, essence to earth, and qi to neutralization. An old friend who wants to live a long life should respect the spirit of love and the essence of God. Human life lies in the trinity of essence, qi and spirit (three qi * * * 1), which is a further development of the thought of loving qi and nourishing the spirit in Jiangshang Official Seal. It can be seen that the thought of Taiping Jing is also developed on the basis of the popular yellow thought in society.

Above, we talked about the relationship between Jiangshang Official Seal Sentence and Taiping Jing from two aspects. Of course, this discussion is very preliminary. Our preliminary conclusion is that Laozi's official seal sentence on the river and Taiping Jing belong to Huang's thought, and they are the predecessors of early Taoist thought, which played an important role in the formation and development of China's Taoist thought.