Note: This article was published in the Journal of Chinese Publishing History Research, No. 4, 2021, this is the author's Word edition, please refer to the journal. Thank you To Teacher Xiang Hui for authorizing the release!
The compilation of Northern Song Dynasty Daoshu and the publication of the Xiangfu Daozang
Xiang Hui
Abstract: "Daozang" was originally the name of a place where Taoist books were collected, "in general, it is called the Yue Jing, gathered in the room Yue Zang" (Song Xia Zhen). Since the Beginning of the Tang Dynasty, after taking the government as the guide and gathering many forces, the collection of Taoist and Taoist books has become a book example, and "Daozang" has become a title that integrates the Daoist books of all generations; at the same time, as the books entered the era of engraving and printing, "Daozang" has become a huge journal, which began in the early Song Dynasty and then became enlightened. Combined with the research results of the former sages, combing the historical records, it can be seen that in the northern Song Dynasty, There were "Daozang" collections in the era of Emperor Taizong, Zhenzong, Renzong, and Huizong, and its first engraving of "Daozang" is the story of Zhenzong, and the main person is Wang Qinruo; according to the inscription examples of later generations, it can be called "Xiangfu Daozang".
Keywords: Northern Song Dynasty Daoshu Daozang Xiangfu Daozang Book History
The Tibetan scriptures are the result of a collection of books on the Teachings. Mr. Hu Daojing said: "Taoism has "Daozang", which began in the Tang Dynasty. So far, for more than a thousand years, it has been repeatedly compiled and destroyed, repeatedly destroyed, collected scriptures, accumulated culture, whether in the preservation of ancient books or the standardization of Taoism, etc., "Daozang" has contributed to the future. [1] The publication of Daozang began in the Song Dynasty. At the beginning of the Northern Song Dynasty, the government presided over the compilation and engraving of "Daozang", which greatly stimulated the production of Daoshu, thus presenting a prosperous landscape of Daoshu compilation. Judging from the bibliographic records of the Song people and the research of contemporary scholars, the number of Daoist books produced during the Northern Song Dynasty was greatly improved along with the prosperity of culture and the development of Taoism at that time. Due to the slightly different details of the historical records, the Song Dynasty publications of the Buddhist Tibetan scriptures are relatively clear,[2] while the Taoists are relatively rare.[3] Based on the investigation of the history of books, the compilation and initial publication of the Northern Song Dynasty's "Daozang" were sorted out and written into small articles, and I sincerely hoped that the Generous House would not hesitate to teach.
I. The Increment and Compilation of Daoshu in the Song Dynasty
"Daozang" is the name of the collection of Daoist books, and the Song people called it "the general name of the Sutra, gathered in the room Yuezang" (see Xia Chen's "Reconstruction of the Daozang Sutra"). The earliest historical record of the compilation of the Northern Song Dynasty Daoshu is the "History of the Three Dynasties of the Song Dynasty" cited in the "Literature Examination". The book says: "Outside of the Daoists of the Ban Zhi Yiwen, the immortals are listed in the Fang Trick. After the Eastern Han Dynasty, Taoism began, and the True Immortal Sutra was not distinguished. In Tang Kaiyuan, his books are listed as a collection, known as the "Three Caves Qiong Gang", a total of 3,744 volumes. After the chaos, or to the point of death. The Song Dynasty sent officials to study the "Dao Shizhi". After tasting his books, he obtained more than 7,000 volumes, and ordered Xu Xuan and others to repeat them, and cut them into 3,737 volumes. [4] (Literature Tongkao, vol. 224) The name "Daozang" is closely related to the increase in Daoshu, and when thousands of Volumes of Daoist Books were gathered in one room, there was Also Daozang, which is the story of the Tang Dynasty. We believe that the mass production of Daoist books in this period should be related to the wide application of engraving brush printing technology. Since this matter concerns the early stages of the history of engraved books, it deserves further discussion.
Regarding the flow of the Taoist book, Siku Guanchen believes that the fundamental proposition of Taoism is "pure self-sustainment and perseverance with stoic strength, soft control of rigidity, and retreat as advancement." And Taoist books are constantly increasing: "The traces of gods and monsters in later generations are mostly attached to Taoists, and Taoists are also self-conscious, such as the "Biography of the Immortals" and "Taoist Spiritual Experience". He also said, "After that, the theory of immortality merged with the Immortal Family, and the bait was taken and introduced." One in the room, close to the immortals, also entered it. Hongbao has books and burns them into them. Zhang Lu lijiao, Fu Zhen into it. Northern Wei Kou Qianzhi and so on, and also entered it with Jai Gong and Zhang Curse. Most of the texts that have been passed down from generation to generation are not their original purpose. He taught himself to be indistinguishable, and now there is nothing to distinguish. [5] Taoism, by Taoism, has its own historical development process, and the Taoist book is a testimony to this history. Therefore, even if the Siku Guanchen was strict with the choice, he still wrote 44 Taoist books and 442 volumes, while 100 books and 463 volumes were preserved. Among these books, there are many authors by the Song people, such as the 120 volumes of the "Seven Signatures of Yundi" and the 16th volume of the "Nanhua Zhenjing Yihai Wei" are both in the bibliography.
Mr. Wang Ming (1911-1992) pointed out in his article "A Brief Theory of the Existence and Rheology of The Ancient Taoist Books" that "the Taoist book and the Cun Milk School have had a major impact in history and cannot be ignored. According to the canonical records such as the Hanshu Yiwenzhi and the Sui Shu and Jingshu Zhi, Mr. Wang examined the production of Taoist books from the Han Dynasty to the Qing Dynasty and the comparison with the number of Confucian books, among which the Sui Shu Jingshu Zhi recorded 62 Confucian books and 530 volumes, 78 Taoist books and 525 volumes, and the number of Taoist books was dominant; the Old Book of Tang and Jingshu zhi recorded 28 Confucian books and 776 volumes, And Daoism 125 960 volumes; and the New Book of Tang and Yiwenzhi 69 Confucians 92 and 791 volumes. Taoist 137 families, 74 parts, 1240 volumes. In Mr. Wang's articles, the Main Book of the Sons of The Dao, later generations of Daoists who interpret the Sons, there are no shortage of generations, and there is still a special study of the study of the Sons. However, since the Sui and Tang dynasties, "immortals" have been listed in a separate category and have become a unique category of books, which is what we call Taoist books today, and the reason why there is a separate category is naturally because at that time such books had become a grand view.
Mr. Wang Ming noted that the prosperity of The Taoist books in the Tang Dynasty and Li Tang's emphasis on Lao Tzu as the ancestor of Taoism, as well as praising Zhuangzi and annotating the Books of Lao Zhuang, became the fashion of the times. This shows that it was influenced by Taoism, and it was not The Taoists who had the exclusive advantage. This trend did not fade until the Song Dynasty, and the famous secular scholars included Wang Anshi, Wang Yun's father and son, Sima Guang, Su Rui, etc., and Taoist scholars included Chen Jingyuan and Chu Boxu, all of whom were outstanding representative figures. [6] For the production of Daoshu in the Song Dynasty, Mr. Wang did not analyze the bibliographic information. We can further sort it out: for example, in Ma Duanlin's "Literature Examination", volumes 51 to 52 are two categories of fangzhong and immortals, that is, Taoism, while volumes 53 to 54 are Shishi, that is, Buddhism. The two schools of Interpretation and Taoism are roughly equal, and the order of The Taoists before and the Shijia in the back has shown that the Song people's identification with the two is psychological. There is a certain intrinsic relationship between the Zhuzi Taoist class and the Immortal Family class, but the latter has more Taoist characteristics. Even if we do not count the increase in Taoist books in the sub-categories, but only look at the Taoist and related works understood by the Song people, we will see a significant increase in the number of such works during the Zhenzong period of the Northern Song Dynasty and the early Southern Song Dynasty:
Obviously, the production of Daoist books in the Song Dynasty was prosperous for a while, which was unprecedented in the history of books, and it seems to be unprecedented. According to Mr. Wang Ming's analysis of the reasons for the development of Daoist books in the Li and Tang dynasties, we believe that this is also very closely related to the support of the Zhao and Song Dynasties, and the establishment of Taoist temples by the imperial family and their respective government agencies, the worship of royal family members and officials at all levels, the implementation of the strict access system for Taoists, the establishment of more standardized dojos, and the granting of Daoist officials and knighthoods have pushed the development of Taoism to a new historical height. In terms of books, the search for Taoist books has continued, and the compilation of Daoist collections has also become a long-term institutionalization measure and one of the important policies to support Taoism. In addition, from the fifth year (972) of the Song Dynasty's Kaibao imperial regime proposed a plan to rectify Taoism, Taoists need to take exams and be recognized by the government, which directly contributed to the improvement of the cultural level of The Taoist people, and the production level of Daoist books was also improved [7]. As Ma Duanlin said, "In recent times, Zhang Junfang's collection of 4,565 volumes of Daoist books has increased to 5,387 volumes of Chong, Guan Jian, or how evil is there?" [8]
During the Northern Song Dynasty, the production of Daoist books was in a prosperous stage in history. Not only are there palace offerings all over the country, but there are also a number of Taoist masters who are directly involved in the compilation of Taoist books. They brought the most impressive Daoist books in the history of Taoism, and also posed a different challenge to the government's compilation of Daoist books than in previous dynasties. Judging from the history of the development of religion in China, the development of religion has always been carried out under the leadership of the government, whether it is religious etiquette, religious figures, or religious books, all need to be examined and approved by the government.
Proofreading books and giving accurate editions has always been the desire of scholars. Masaharu Ozaki once said in the Taoist Classics that both he and Yu Dezhong found that different versions of the Daozang had different sentences and incomplete articles, "I feel the need to revise the final version of the Taoist classics." In the past, there was no Daozang at hand, which brought difficulties to the study of Taoism. Today, the Daozang is easily available, the number of researchers has increased, and for the development of Taoist research, the final version of the Taoist texts is in any case necessary." [9] When the Song Dynasty people were faced with a large number of Daoist books, they also deeply felt the need to revise a certain number of books, and they did not just advocate, but relied on the mobilization of the state to complete this work.
With the advent of a large number of Taoist books, it was necessary to clarify their status in the officially published version. How to take it is not only a question of Taoism itself, but also a way for the government to exercise its power. Not all of these Daoist books were able to enter the Daozang, and the compilation of the Daozang has always been dominated by the government. After the Zhenzong Dynasty completed the engraving of the Daozang, how were the newly produced Daoshu handled? At that time, there were special agencies and personnel responsible for this matter. There were many official book institutions in the Song Dynasty, including general management institutions, book collection institutions, collation institutions, writing institutions, and engraving institutions. The institution "Compilation of Daoist Collections" was established specifically for the collection of Daoist books and the compilation of Daozang. Volume 79 of Li Tao's "Continuation of The Zhizhi Tongjianchang Compilation" records that Emperor Zhenzong Dazhongxiangfu was in December of the fifth year (1012): "Gengchen, Zhang Ruogu of Zhizhou Prefecture said: 'The Yellow Emperor appointed the sixth phase and ruled the world. When the Prophet was about to descend, there was a text of six positions, and the courtiers consulted it, and they would be six phases at that time. According to the Tang Tianbao Edict, the Three Emperors and the Five Emperors each have their own entitlements, and the Yellow Emperor will only be equipped with the soil after that. Look at the statue of the six statues in the temple and add the name. There is a saying: "The things of the gods are not to be known, and it is difficult to hold on to the six phases of the clouds." Its six immortal officials were expected to compile the Cultivation Daozang To add to the position of the Temple, and to set up a statue in the Holy Ancestral Hall. 'From there. [11] From this, it can be seen that the main task of compiling the Daoist Collection is to compile and process the Daoist Scripture Collection, and the participants are both Taoists and Confucians. They relied on the existing Daozang books to carry out related work, not only to screen the collected Daozang books, but also to proofread the selected books in them, and the ultimate goal was to form a reliable Daozang.
2. The first compilation presided over by Xu Xuan
Regarding the addition of Daoist books since the Tang and Song dynasties and their catalogues, Wang Yinglin's "Jade Sea" record is similar to that of the "Literature Tongkao": "At the beginning, Emperor Tang Ming wrote the Qiong Gang and cut more than 3,000 volumes. Emperor Tang Ming ordered fangshi to be a four-volume Qiong Gang. Zhi (i.e., the New Tang Dynasty Book of Art and Literature), three volumes of the Taoist Zhang Xianting's Three Caves qiong gang. The imperial dynasty obtained more than 7,000 volumes, and ordered Xu Xuan and others to proofread and survey, and obtained 3,737 volumes, which were divided into the Taiyi Palace of the Shangqing Dynasty. [12] That is to say, when the Tang Dynasty government presided over the compilation of the Catalogue of Daoist Scriptures, it already had the scale of more than 3,000 volumes, and then with the development of book-making techniques, the production of Daoist books also achieved leapfrog improvement, and by the time of Emperor Taizong of the Northern Song Dynasty, more than 7,000 volumes of Daoist books had been collected, and after the preliminary collation and revision of the chancellor Xu Xuan and others, they were deleted and repeated, and basically restored to the scale of the Tang Dynasty Tibetan Classics.
Xu Xuan presided over the revision of the Daozang, according to Mr. Chen Guofu's research, during the period of Emperor Taizong of Song (988-989) and Chunhua (990-994). "According to the song taizong year number, the eight years of Taiping Xingguo, the three years of Yongxi, the second year of Duangong, the fifth year of Chunhua, and the third year of Zhidao. From the second year of Duangong to the second year of Chunhua, Xu Xuan served as a regular attendant for scattered horses, and Wang Yu was known to make a commandment. The two men were instructed to correct the Tao Sutra when they were. [13] Xie Shouhao, a Southern Song Dynasty scholar, also recorded this in the Taishang Laojun Mixed Yuan Shengji (i.e., the Chaoyuan Shengji): "In the second year of the Great Zhongxiang Fu (1009), he was unitary, and ten Daoist monks were selected from the left and right streets to proofread the "Daozang" classic. In the third year (1010), he also ordered the bureaucrats of the Chongwenyuan Jiguan Cabinet to be carefully proofread, and ordered the zaichen Wang Qinruo to lead it. At the beginning, Emperor Taizong tasted the Taoist scriptures, obtained more than 7,000 volumes, ordered the scattered riding attendants Xu Xuan and Zhi Zhi Wang Yu Wei to correct, deleted the repetition, wrote and sent them to the palace temple, and stopped 3,337 volumes. [14] Li Bai's "Inscription of Mr. Ziyang of Handong" has "summoned as a prestige, and the world to collect scriptures". Li Bai's familiarity with Taoism may be closely related to his contacts with those who were familiar with the collection of Daoist books in the Tang Dynasty. Wang Qi zhuyun: "Wei Yi, the taoist name, such as the Shijia 'Veena' and so on." White Jade Toad's "Records of the Taoist Courtyard of the Yulong Wanshou Palace": "Tang had left and right street weiyi, and at the end of the fifth dynasty, Taizu of the Zhou Dynasty changed it to Daolu because of avoidance. 'It is Wei Yi that is now the way of the Recorder. [15] During the Fifth Tang Dynasty, the Left and Right Street Weiyi, later changed to the Left and Right Street Record, referred to as "Left and Right Street" or "Two Streets", was the Taoist affairs management agency of the central government since the Fifth Dynasty of the Tang Dynasty, with the positions of Daolu, Metropolitan Supervisor, Shouzuo, and Jianyi. During the Zhenzong dynasty, this institution was called the Daoluyuan (道錄院), and because of its high position, the Left and Right Streets evolved into a high-ranking administrative title in the Daomen, and only Daoist priests who had advanced in knowledge and morality could be inducted. Therefore, we can think that the Northern Song Dynasty government collected and sorted out the Taoist scriptures and was responsible for specialized agencies and professionals. The second volume of the Wulin Yuanmiao Guan Zhi records that "Shang (Taizong) took the Daoshu Yulu undecided, and the two streets were recorded to select the best scholars, and Mr. (Taoist Zhang Qizhen) was selected and selected." He gave Yuanjing the title of Master. [17] After the completion of this task of compiling Daoist books, Zhang Qizhen was rewarded with the title of master. According to the custom of the government at that time to compile and revise official books, there must be a court official who will be the presiding officer of the matter, and the prime minister will coordinate the parties to facilitate implementation. During the reign of Emperor Taizong, Xu Xuan presided over the first compilation and revision of the Song Dynasty's Daoist books, while the collection and proofreading work was carried out by professionals from relevant professional institutions.
So, how many letters does Xu Xuan's edition of the Daozang have? Is there a relevant catalogue for this collection? According to the Jade Sea, "The Tang Zhi is thirty-five immortals, fifty parts, and three hundred and forty-one volumes; sixty-two houses, two hundred and sixty-five volumes are not written. The 113-volume Catalogue of Daozang Yinyi, written by Cui Xiang, Xue Ji, Shen Qi, and Daoist Shi Chong. The Sui Zhi Dao Jing has 377 volumes and 1,216 volumes, including sutras, baits, rooms, and runes. Song Deng Zihe wrote a volume of the Bibliography of the Dao Collection. [18] According to Wang Yinglin's records, The Catalogue written by Deng Zihe is a compilation of the Daozang in the early Northern Song Dynasty.[19] Mr. Chen Guofu said: "The Chao Zhi is a volume of Song Deng Zi and the Dao Zang Bibliography, which contains fewer Dao books than the Great Song Tiangong Treasures, or that is, the Dao Zang that Xu Xuan proofread, it is not known. [20] Chao Gongwu's "Reading Records of the County", a volume of the Daozang Bibliography, said: "Written by Deng Zihe of the Imperial Dynasty. The Eighty-first Rank of the Great Cave True Department, the Ninety Rank of the Genbu of the Lingbao Cave, the Thirty Rank of the Divine Department of the Taishang Cave, the Ninety-Sixth Rank of the TaizhenBu, the Sixteen Rank of the Taiping Department, the Thirty-Nine Rank of the Zheng Part, and the Thirty-One Rank of the Six Parts. [21] We have reason to believe that Deng Zihe's bibliography is based on Xu Xuan's edited Daozang. This needs to be understood in conjunction with other records in Chao Gongwu's "Reading Chronicle of the County". "Gunzai Reading Chronicle" Volume 16 "Immortal Class" Cloud:
The immortals said that their origins are still unknown. Liu Xin's "Seven Sketches", Taoist learning and immortals are recorded separately. Later, the immortals who studied the immortals were slightly attached to Huang and Lao, Naiyun: there was a Yuan Shi Tianzun, born before the Taiyuan, surnamed Le, named Jingxin, and immortal. Every day, the earth is opened up, and the immortals are taught the secret path, which is called opening up the robbery of people. Yankang, Chiming, Longhan, Kaihuang, that is, its chronology. Those who receive his way will gradually lead to eternal life, or ascend to heaven in daylight. His learning includes the method of teaching hoops, known as the Fast, the ritual of worshiping the chapter, known as the Curse of the Seals, and the spells to cure the ghosts and gods, and the bait to remove the filth. As for the formula of contemplation, the trick of guidance, the art of cooking and changing, there are many kinds of things. And ge hong, Kou Qian, Tao Hongjing's disciples looked at each other, and their words were blazing in the world. The rich and the noble are confused, but everyone is suspicious. The Guo Dynasty practiced the Daozang, a total of six parts, three hundred and eleven ranks, and the study of immortals is mostly as shown above, and it is not similar to the Taoists. Now it is taken from the records contained in the bibliography of the past, and it is also divided into two; and those who say that they are from the gods, although they are titled "Lao Tzu" and "Yellow Emperor", are also attached to it, and they are not confused by name. If the art of Rongcheng is collected by the people of the New Generation, it is difficult to say it to Mr. Gentleman, and it is specially cut and not recorded. [22]
The so-called "Guo Dynasty Cultivation of Daozang", a total of six parts, 311 ranks" obviously refers to the first compilation of the Northern Song Dynasty "Daozang", that is, the "Daozang" compiled by Xu Xuan during the reign of Emperor Taizong.[23] Mr. Chen Guofu cites the "Reconstruction of the Daozang Sutra" of the Tiantai Mountain Chronicle contained in the "Ju Liu" of the Orthodox Daozang as a basis for stating that "during the Yongxi period, the SuotongBai Palace Tibetan Scripture went to Yuhang to pass on the scriptures, and Gai was already searching for the Daojing. Later, he ordered Xu Xuan and Wang Yu to study in order to become the Daozang (道藏也) [24]. The authors of the "Reconstructed Daozang Sutra" are Song Chengfenglang, Shou Secretary Provincial Writers Salang, Tongju Taizhou Army, and concurrently in charge of internal persuasion of agricultural affairs to borrow Qiu Xia. Xia said:
In Tang Jingyun (710-711), Tianzi placed Guan Tongbai for Sima Chengzhen, under the three wells of Qiongtai. Five generations competed, the Central Plains were troublesome, Wu Yue Zhongyi King had to be the Taoist priest Zhu Xiao Zhu Wai (the latter "Zhu" character is Yan zi) Xinzhi, so he built a room in the northwest of the Shangqing Pavilion, and hid two hundred letters of gold and recorded characters, and was diligent in his work.
The country has been in the forty years, flattening the world, listing as a county, thousands of miles, east and sea. There are Lingjing master Meng Xuanyue, Shiyue Huiji, Jiwozhou Chicheng, visit Tongbai, be the governor of The Mountain Gate, and Chong Yi Master Ji Chang Yi please palm Sizang. In the second year of Yongxi (985), there was an edict, si suo was the scripture, and Fu Yuhang passed it on. After the completion, the envoy Lei Gongde Xiang ordered the boat to be returned, and the teacher asked him to do so. [25]
For another ten years (Chunhua Five Years, 994), the Tibetan room was bad, Yu Yu was in the wind and rain, the division recruited the Taiyue Right Clan and led a total of 200,000 yuan, summoned workers to govern materials, more decay and decay, Dan lacquer chalk, all beyond the old system. Thirteen years later (Jingde 4th year, 1007), the huiguo was ordered by Rui to be enshrined at the Chengtian Gate, and the temple was enshrined in an edict. The next year of Yue (1008), Tianzi sensed the three chapters of the matter, and chikuta Kiyoshi Shōyō Palace was in the Capital Division. The world is commanded, the famous deeds of the visiting Daoists, and the names of the Immortal Scriptures, the county masters, etc., and the names of the horsemen. Shi Zhi pretended to be a man, and there was a request to me, may the truth of the Ji Hidden Room be made to the stone. I thought it was too vain, but the situation was that the Tao was born of two instruments and did not have them, and did not know all things, but the saints and gods, and their destruction was almost complete. Therefore, Lao's "Five Thousand Words" is clean and simple without mud. In the later generations, his teachings, the gods and the light, so the spirit compiled the secret, the golden jade book, there is Taishang ZhengYipin, the art of practicing the shape of the flying step, the bear bird red white Danshi tu gong method. In general, it is called the Sutra of The Book, and it is gathered in the chamber and the Tibetan. The construction of the Qian clan is also heavy, and the gold and silver are subordinate to it. Meng Shi's guard is also unremitting, twenty-eight years in The Zi, and Dong Yu is more beautiful, and the compilation is not taken off. If the husband looks at Si, understands Si, the source is silent, and does not lose it, and does not reach the one who cares. Yu Drama, the heir to the Mengshi Guardian, loves it for me, and the viewer chooses its right. Da Zhongxiang Fu three years (1010) years old castration Mao Jianyin Monthly Chronicle. [26]
First of all, the author of this inscription, Xia Zhen, is the "Zhiji Xianyuan Xia Zhen" who participated in the "Yuangui of the Book". According to the Song Dynasty Wang Jue (1019-1085) "Xia Wenzhuang Gongchen Shinto Inscription", Xia Chun was "jingde in the fourth year (1007) dengxian liangfangzheng, able to speak out of the extreme advice, promoted guanglu temple, sentenced Taizhou, moved to the book Salang." Summoned back, moved the secretary Cheng, Zhi Ji Xian yuan, co-edited the history of the country, and sentenced the three divisions to grind the survey division"[27]. (Huayang Collection, vol. 47) In the seventh year of dazhongxiangfu (1014), on the recommendation of Wang Dan, Xia Zhen served as the judge of the Yuqing Zhaoying Palace with the posts of Zuo Zhengyan and Zhiji Xianyuan. Wang Danzhi was also an envoy of the Jingling Palace Dynasty, and He Shi held his notes. ...... He also practiced the living notes, and was recommended for the judge, and was recommended by Dan. [28] In other words, Xia Chun himself participated in the compilation and proofreading of the Daozang, so he was familiar with the relevant stories, and he was later promoted because of it.
Secondly, it can be seen from Xia Chen's inscription that the revision of the Daozang began in the Tang Dynasty until the official launch of the Northern Song Dynasty during the reign of Emperor Taizong Yongxi (984-987). At that time, based on the old Taoist books of Tongbai Palace, the Daoist books collected from all over the country were collected and revised after screening. This newly compiled Daozang is kept in the imperial palace and a copy is stored in the Tongbai Palace on Tiantai Mountain. Originally, Tongbai Palace only had more than 200 letters collected in the Daozang during the Five Dynasties period, but after Xu Xuan and others collected and sorted out, nearly 100 letters were added, reaching 311 letters. The Daoist monks who participated in the first compilation of the Daoshu were not only from tongbai palace, but also other people, such as Zhang Qizhen mentioned above.
The question is, is this version of Daozang rigid? Judging from the existing literature, it should be that there is no publication. Although it is not clear whether this work (i.e., the engraving) was completed or not, it is no problem to complete the first compilation of the Daozang under the auspices of the Northern Song government. Therefore, Mr. Chen Guofu's judgment is very accurate.
III. Wang Qinruo's Historical Contribution
According to the "Chronicle of the Three Dynasties of the Song Dynasty", the Daozang of the Tang Kaiyuan period has a bibliography of the "Three Caves Qiong gang", which contains 3744 volumes of the Daoshu. In the early years of the Northern Song Dynasty, there were more than 7,000 volumes of Daoist books, including a repetition of one book and many copies, and the Song Taizong ordered the minister Xu Xuan to preside over the proofreading, ruling that it was 3737 volumes, and the number of letters or 311 letters. After Emperor Taizong Yongxi (984-987) and Duangong (988-989) compiled the Daozang, many Daoist books were compiled, and the collected Daoist books also needed to be reorganized, so the Zhenzong Dynasty restarted the compilation, starting from the second year of Dazhongxiangfu (1009), the government organized manpower and material resources, established special institutions, and spent six or seven years to complete the second review and compilation of the Daozang.
This time, the person in charge of compiling and engraving the Daozang was Wang Qinruo, and there was a catalogue of the "Three Caves and Four Auxiliary Scriptures", which was given the name "Baowen Tonglu" by Emperor Zhenzong. The Taoist Temple of Qingcheng Mountain in Sichuan also received the official inscription of the Northern Song Dynasty, so it was specially recorded, which said: "The Book of The Taoists, Emperor Renzong system is the preface to the Daozang Classic, named after the "Baowen Tonglu", and the request of King Qinruo of Gaiwang is also." [29] (The original title is "Song □□ Mountain Huiqing JianfuGong Feilun Daozang Record", the stele was excavated from Qingcheng Mountain) It can be seen that Wang Qinruo presided over the Daozang compilation and engraving in the Song Dynasty.
Wang Qinruo led the compilation of the Daozang ,daozang(s) the second time the Northern Song dynasty government hosted the compilation of Daoist books. However, the History of the Song Dynasty's account of Daozang is minimal. Among them, the "Zhenzong Benji" records that Zhenzong DazhongXiangfu 9th year, "February Ding Hai, Wang Dan and others on the "History of the Two Dynasties". Peng Zi, Gadan Shou Situ, the revision of the history of the following rank, the gift of goods is poor. "March... 己酉, Wang Qinruo on the "Baowen Records". [30] At the same time as the revision of the history of the country, the Daoshu was also compiled, and its catalogue was the Baowen Records of the Imperial Gifts. There are no more details in the Introduction of Wang Qinruo in the History of Song, only a few deeds are related, such as "Da Zhongxiang Fu Chu, who was placed as an envoy to feng zen jingdu and sentenced Yanzhou, and was a deputy envoy of Tianshu Yiwei." "Feng Zen Li Cheng, Qian Li Department Shangshu, ordered to be "Ode to the Head of the Society", Relocation Department Shangshu. From Qifenyin, he was restored to the deputy envoy of Tianshu Yiwei and moved to Shangshu. Next year, he will be the Privy Counsellor, the Inspector Taifu, and the Tongzhongshu Menxia Pingzhangshi. "Seven years (1014), carved jade messengers for the same day book." ...... The next year (eight years, 1015), for jing ling envoys, read the "Daozang", obtained the Zhao clan immortal deeds forty people, painted in the gallery. The next year (9th year, 1016), Shangzhou captured the Taoist priest Yuwen Yi, a forbidden book, who could use magic to make the Six Dings and Six Gods, and said that he had tasted in and out of Qin Ruo's house, and obtained the poems left by Qin Ruo. Emperor Yi asked Qin Ruo, Xie Bu Province, so he sentenced Hangzhou to prince Taibao. "He was a pawn, a gifted master, a Zhongshu Ling, a man of Yuwen Mu, and more than twenty of his relatives and his cronies. Since the beginning of the dynasty, the prime minister has been merciful, and there has been no Chinrobi. ...... Qin Ruo thought that he had reached taoism deeply, and many institutes were built, and he led the Daoist books, and added more than 600 volumes. [31] (History of the Song Dynasty, vol. 283, Liechuan No. 42) Wang Qinruo was a major vassal of the Zhenzong and Renzong dynasties of the Northern Song Dynasty, so later historians had the feeling that "since the dynasty, there has been no Qin Ruobi", and Wang Qinruo led the compilation of The DaoShu, and also has his historical merits. The Biography of Wang Qinruo of the Song Dynasty only mentions his "reading of the Daozang". It is worth noting that the ninth year of dazhongxiangfu was a key year for the completion of the publication of Daozang in Hangzhou, and this year, Wang Qinruo, the principal of the book, went to Hangzhou and may have been doing so. However, the "History of Song" did not record this, according to rumors that Wang Qinruo was involved in a Taoist case this year, and under the emperor's questioning, Wang Qinruo could not defend it, so he was demoted to Hangzhou. This is inaccurate. Checking the official list of the fourteenth volume of the (Wanli) Hangzhou Fuzhi, it can be seen that the Great Zhongxiang Fujian was Hangzhou Shouling Qi Lun (大中祥符三年, 1010), Xue Yan (大中祥符七年, 1014) and Ma Liang (大中祥符七年, 1014), Wang Qinruo was in the third year of Tianxi (1019), and there was no Wang Qinruo in the general judgment table; and the "(Qianlong) Hangzhou Fuzhi" volume 62 recorded Wang Qinruo's time as the second year of Tianxi (1018), and added Wang Qinruo to the general judgment, saying" (Da ZhongXiang Fu) Nine years, as the crown prince Taibao out of Hangzhou. increase. See this biography". During the Qianlong period, when the historians revised the Chronicle of Hangzhou, they had already made additions and revisions based on the "Biography of Wang Qinruo of the Song Dynasty", that is, the Qing people had already believed that Wang Qinruo had been sentenced to Hangzhou in 1016, which was erroneous according to the "Biography of Wang Qinruo of the History of Song". In fact, Wang Qinruo's use of the crown prince Taibao as the guardian of Hangzhou occurred in the third year of Tianxi. In the same year, in June, "At noon, Zuo Shu and Pingzhangshi Wang Qinruo were deposed as crown prince Taibao. When Chin Ruo'en was immersed in the decline, and people said that they had received gold, Chin Ruo went forward to defend himself and begged the Imperial Observatory to cover the truth. He was displeased, saying: 'The state has placed the imperial history platform, and it is bent on discerning the truth of the people?' Emperor Qinruo was afraid, because he wanted to leave the domain. Huishang Prefecture captured the Taoist priest Yuwen Yi Animal Forbidden Book, and was able to use the technique to make the Six Dings and Six Gods, and said that he had tasted the Qin Ruo's house and obtained the poems and books left by Qin Ruo. Asked Qin Ruo, Qin Ruo Xie did not introspect, so he resigned, made the resignation with the meaning of equal labor, and took advantage of The Gift Cloud. Death-seeking sentence Hangzhou. Sentenced to Hangzhou, the "Record of Truth" has no day, but after the Prince Taibao returned to the class, that is, Yun Xun ordered to sentence Hangzhou, and now from it. [33] (Continued Zizhi Tongjianchang, vol. 93) As to whether Wang Qinruo had gone to Hangzhou in the ninth year of DaZhongxiangfu to make a final effort to engrave the Daozang, it remains to be discovered.
Fortunately, we can see relevant information in the "Daozang". The first is Yan Shu's (991-1055) "Maoshan Five Clouds View". The article mentions: "Emperor Zhenzong was both Yan WuJie, Nie Xiu Wenshi, Feng Taishan, Qianhou Tu, Gurudwara, Jianling Palace, Ji Yi Wang's Yi, and The Sheng of the Previous Generation. "Therefore, the Gong (Wang Qinruo) will be very important, the encounter of the extreme wind and clouds, and the first and second elders, Hongru Shuosheng, the inner Yi praise Chenyou, the outer will discuss the scriptures, use the □ to cut the □ of the grass, the reward of the heart of the Mihowo, and make up their minds through the previous work, and the Xun wind will be ordered. As for example, The Inspection Of Yu Jieqiu, The Silk Silk Sui Soil, the Near Dian Patrol Yu, the JiaTan Qiu, the Xian Zun Secret Basket, the Nie Zhangqin Ren, the Three Caves of the Sect Style, the First Eight Luans and the Departure, the Gong ze is the office of the Yi Wei; Yin Is receiving Tianrui, The Qin Chongzu Lie, the Wuyue Sheng, the Lingquan Gong Zhi Zhi, and the Chang Zhen Yu, the Mao Zhao Yuan Zhu, the Gong Li Li Ren Ren; the General Collection of Fashionable Jun, the Miscellaneous Clothing, the Gui Jian of the Hundred Dynasties, the Shu Fang Zhi, and the Restoration of the Gong Canon. Gong also uses the method of mixing yuan, which helps the Henghui, the letter is contained, the source is real, the joy is bright, the use is secondary, but the re-selection of its scholars, the proofreading and discernment. The treasure of the famous cave room, the collection of gold and jade texts, many publications, no falsehood. [34] (Maoshan Zhi, vol. 25) There is no doubt that the second compilation of Daoist books in the Northern Song Dynasty led by Wang Qinruo achieved the desired goal and completed the first engraving of the Daozang, "The Turtle Book of valerians, the Telling of the Moments of Fang lai", which is not overflowing. "Many publications, no falsehoods" is undoubtedly a publication. Zhu Ziying (976-1029), the twenty-third generation grandmaster of Maoshan, also participated in the compilation of the Xiangfu Daozang, so the "Monument to the Manifestation of Mr. Guanmiao's Ghostly Light" said: "Mr. Guanmiao is out of the customs, he wants to return to the east, and he thinks about the lack of the "Daozang" of Sanmao, but it is the ancient book of the Taiqing Taiqing of the School of Youlai Township. He also said, "Daozang Three Caves and Four Order Lingwen Baodi, the secret transmission of dafa of the real gold rope and jade control, descended from Wei Nanyue, Mr. Catch, where there are three generations in the twentieth century." Because Wang Qinruo was the host of the Xiangfu Daozang, he also recommended Zhu Ziying to serve in Beijing, so the author of the inscription said: "Ding Jin Gongzhi, Wang Ji Gong Qinruo, and recommended The Third Chapter, so that the two to, Mr. Re-resigned." Xie Biao was gentle and elegant, had the style of a Confucian courtier, and was a member of the imperial court" [35].
The compilation of the Daozang, presided over by Wang Qinruo, not only supplemented the first edition of Xu Xuan in the Taizong era, but also completed the engraving. Since no Northern Song Dynasty "Daozang" publication has been found at present, we can only combine relevant historical materials to support the fact that it is true. The evidence of its historical documents, in addition to the above-mentioned Yan Shu text, includes (1) the aforementioned Xia Zhu's Reconstructed Daozang Jingjing, (2) the preface written by Zhenzong for the catalogue of the journal, namely the Baowen Tonglu, (3) the historical facts contained in Li Tao's "Continuation of The Zhizhi Tongjian Long Edition", Wang Yinglin's "Yuhai Yiwen", and (4) the record of the Daoist inscriptions of the early Yuan Dynasty. With the advancement of the protection of ancient books and the completion of various ancient book data databases, we may be able to find other relevant historical materials in the future.
The Daozang was first engraved under the auspices of Wang Qinruo in the ninth year of dazhongxiangfu (1016). When this engraved version of daozang was finally completed, the government did not give it a new name, which was "Daozang". If we call the Ming Dynasty Daozang today, we can call it the Xiangfu Daozang.
First look at the records of the Yuanren. This publication was inherited by the Jin Dynasty after the fall of the Northern Song Dynasty court, so the inscription of the "Outline of the Daozang Zun Experience Generation" from the Yuan Dynasty to the twelfth year of the Yuan Dynasty (1275) clearly states:
Emperor Ming of Tang's Imperial Qiong Gang Sutra, 5,700 volumes of the Tibetan Scriptures. Emperor Wenzong of Tang and the second year (828) of the Taiqing Palace made Chen, and saw a fixed number of 5,300. The Yellow Nest Rebellion, the Spiritual Secret Axis, the burning, the scattered and unruly, fortunately there are hidden sons of the gods to collect the embers, pick up the remains and fill the gaps, and restore it to the Three Caves Sutra. After five more seasons of chaos, the chapters are mixed. Hui Feng Yan Song Shaolong, Sheng Ming successively, Qiu Qiong Axis, Daju Silver Title, Shen Feng Xue, Tiao Zhang Sen Lie, record the first of the "Daozang" volume, crown the name of the "Baowen Tonglu", the great exposition of Xuanfeng, the style of Hongdaohua. It is difficult to admit that it is difficult to be hidden. Yuan Qiyun, there were Phi Yun Zi Song Zhenren who collected more than 7,800 ranks from the Tibetan Scriptures, and the Zi Zi was hidden in the Dongzu Ting of Yongle Town, Pingyang Province. This Daozang has also experienced the great rise and fall of the Dynasty. [36]
According to this inscription, the "Daozang" engraved in the Northern Song Dynasty is the former catalogue named "Baowen Tonglu". The inscription clearly states that the Daozang inherited by the Jin people is the Daozang Sutra with the Baowen Tonglu as the first volume. This sutra plate is not the "Zhenghe Daozang" sutra plate that Mr. Chen Guofu said, but the "Xiangfu Daozang". Mr. Chen Guofu said: "Zhenghe three years of edict to seek the Taoist Immortal Scriptures, Fuzhou Zhizhou Huang Bao nai Yu Zhenghe four years to play please Jianlun Zang, in order to the world's Taoist books." Five or six years is the establishment of the Scripture Bureau. That is, sent to Fuzhou Min County, by the yellow servant skeleton plate. After the fact, he entered the warp board in Tokyo. When he was in power for six or seven years, Huang Bao was still the shouye of Fuzhou County. The Daozang published is called "Zhenghe Wanshou Daozang", which is 5,481 volumes. Therefore, the "Catalogue of the Daozang Que Classics" is written under the volume "Thirty-six Sutras of the Song Wanshou Daozang", without the number of volumes, and the "Catalogue of the Song Wanshou Dao Tibetan Scriptures" in ten volumes. [37] Mr. Chen's claim may have been based on the records in the Catalogue of the Daozang Que Sutras, "Thirty-six Catalogues of the Taozang Sutras of the Song Dynasty", the Ten Volumes of the Catalogue of the Daozang Sutras of the Song Dynasty, the Thirty-Six Sutras of the Golden Wanshou Daozang, and the Ten Volumes of the Catalogue of the Jin Wanshou Daozang Scriptures".[38] However, it is not clear whether the "Thirty-Six Sutras" and the "Catalogue of Daozang Classics" of the Jin and Song dynasties are "The Zhenghe Wanshou Daozang of Minxian Skeleton", because the records of this periodical are even more scarce. If there are books published in the Huizong period and are inherited by the Jin people, why did the Yuan people not reach a word in the "Outline of the Experience of Daozang Zun"? If this time the publication board is engaged in politics and five or six years to set up the economic bureau, and six or seven years are declared completed, whether it is one year or two years, the time is too fast to be believed. Moreover, if Huang Bao had presided over the completion of the publication of Daozang for the first time, it would inevitably leave clues in the historical records, but it seems difficult to confirm the facts as far as the relevant texts such as "Song Shi Huizong Benji", "Xuan Pin Lu", and "Chunxi Sanshan Zhi" cited by Mr. Chen Guofu are concerned. What can only be determined is that in the huizong era, there was indeed a continuation of the compilation of The Daoshu Classics, and the final completion was a catalogue and the "Thirty-six Sutras of the Daozang", which was not published, so there was a later "Que Jing". In short, during the political and political periods, Emperor Huizong's edict to search for the testament was to make up for the deficiencies of the Daozang published by Emperor Zhenzong, just like the story of the Ming Dynasty's "Wanli Continuation Daozang".
The Northern Song Dynasty periodical Daozang inherited by the Jin Dynasty is a revised and updated edition of the Xiangfu Daozang. The so-called "Difficulty of The Ancestors of the Daozang Zun Dynasty" in the "Outline of the Experience of Daozang Zun" is the third year of the Southern Song Dynasty (1236, the eighth year of the Mongolian Wokoutai Khan). In the first year of Duanping (1234), the Southern Song Dynasty united with the Mongols to destroy the Jin Dynasty, and then the Southern Song Dynasty went to war with the Mongols, and the war lasted for decades until the fall of the Southern Song Dynasty. In the two or three years after the fall of the Jin Dynasty, the situation was chaotic, and the Daozang, which was originally hidden in the Taoist Temple in the north, could not be safely preserved. In this matter, Mr. Chen Guofu said: "At the end of the Jin Dynasty, the Imperial Palace was embered, and it was the confluence of the river vortex, so it floated away. His Daozang sutras were also lost. Therefore, the following year, the Taoist monk Song Defang initiated the search for the Taoist Scriptures, and after decades of hard work, he finally completed the publication of the "Treasure of Xuandu". The edition was also not preserved, and it was not long before it was destroyed and burned.
In fact, the ninth year (1016) of the Northern Song Dynasty's Zhenzong Dazhongxiangfu was a key node in the history of Daozang. The record in volume 86 of Li Tao's "Continuation of the Zizhi TongjianChang" is that in March of the ninth year of the reign of Da Zhongxiangfu: "The Privy Councillor Wang Qinruo went to the new school "Daozang" sutra, gave the catalog name "Baowen Tonglu", and made the order. There is a difference between the currency of the Zhi QinRuo and the Collinator. Seek and add Chin Ruo food, proofread the rank of official, or give clothes. [40] If Wang Qinruo and others were only compiling Daozang for the second time, they would have only added some new varieties of Daozang to the Daozang compiled by Xu Xuan and others in the Taizong era, and whether they had added five hundred or six hundred, they could only explain that he and the people concerned were rewarded. There is nothing wrong with getting a reward when a job is done. But why didn't it take long for there to be another reward for "Gachin Ruoshiyi, Proofreading Officer Rank, or Clothing Color"? The reason for this is certainly not the completion of the manuscript, but some other reason. In our opinion, the main reason for the reward is that they completed the first engraving of the Daozang, which is the first time in the history of Taoism, and it is worth going down in history in any case.
In this regard, the Song people are all big books. Da Zhongxiang Fu 8th year leap June Bingchen "Wang Qinruo Zhun zhao read the Deeds of the Zhao Clan Immortals in the Daozang, and all forty people were painted in the corridor of the Jingling Palace"[41]. Wang Yinglin's "Yuhai Yiwen" "Xiangfu Baowen Tonglu" article records: Dazhong Xiangfu "Nine years (1016) February self-unitary, Wang Qinruo detailed the "Daozang" sutra, Fan Sandong four auxiliary 4,359 volumes. ...... Xiang Fu three years (1010), the election of officials detailed school, Qin Ruo in short. Delete one hundred and twenty volumes, and obtain seven hundred and twenty-seven volumes, which are always in the table of contents. The edict is given the name, the order of the holy system"[42]. Li Tao's "Continuation of the Zizhi TongjianChang" records that in June of the sixth year (1013) of the sixth year of the Great Zhongxiang Fu, "the Imperial System of the Great Zhongxiang Fu Song", the "True You Song", and the "Sacred Ancestor Advent" were given to the world's Daozang, which was also requested by Zhongshu Menxia. [43] Ma Duanlin's "Literature Examination" also records: "In the Great Zhongxiang Fu, King Qinruo and others continued to supplement the 4,359 volumes of the DongzhenBu 620 volumes, the Dongyuanbu 113 volumes, the Dongshenbu 172 volumes, the Taizhenbu 1,477 volumes, the TaipingBu 192 volumes, the Taiqing Department 576 volumes, and the Zheng 1370 volumes. Combined into a new record, where 4,359 (volume). He also wrote a title on the title of "Treasure Literature Record". The Sui Zhi is appended to the end of the four parts of the Dao Jing, and the Records of Tang Wuxuan (i.e., the Records of Ancient and Modern Books) are scattered in Parts B and C. Those who have taken cultivation, bait, buyin, Huang zhi, Fu Zhen, and Zhang Zhizhi are recorded here. [44] The "Supplement to the Old Catalogue" here reminds us that the Daozang presided over by Wang Qinruo was not copied, but engraved.
Before presiding over the completion of the publication of the Daozang, Wang Qinruo also presided over the editing and engraving of the 1,000 volumes of the Yuangui of the Book, which also had the preface of the Zhenzong Imperial System. Wang Yinglin's "Yuhai Yiwen" "Jingde Shufu Yuangui" article is noted in the Zhenzong order: "Xiangfu Eighth November Yi Ugly, Qin Ruo waited for the version, feast editor and repair official." Youyun: "In the fourth leap year of the Celestial Jubilee, the december of the decameron was ugly, and one was given to the auxiliary ministers." [45] The publication of the thousand volumes of the Yuangui of the Book of Records was led by Wang Qinruo, and the publication of the Daozang was also led by him, and it was possible.
During the Northern Song Dynasty, Taoist culture flourished, and Wang Qinruo was a key figure involved in the event during the Zhenzong period, but with the changes in the history of the dynasty and the changes in academic thinking, Wang Qinruo and his master's Daoist scriptures were marginalized: only the compilation of the "Yuangui of the Book" was valued by historians as imitating the ancestors's shushu stories,[46] while Wang Qinruo became a negative teaching material in the political clique of scholars during the Zhenzong Renzong period of the Northern Song Dynasty, that is, one of the "Five Ghosts". Wang Qinruo, who was very intelligent, was valued by the empress dowager and became chancellor again in the early days of Emperor Renzong's Tiansheng, but at that time the shifu clique had gradually distanced itself from him,[48] and as the latter matured and grew, Wang Qinruo and the cause he presided over were no longer concerned by scholars.
4. Imperial Order of the Baowen Records
With the support of Emperor Zhenzong, Wang Qinruo presided over the compilation of the Daozang and completed it. The most important evidence of its engraving is the imperial preface of Emperor Zhenzong, which is preserved in the Orthodox Daozang edition of the Mixed Yuan Sacred Records. In the second year of the Southern Song Dynasty Guangzong Shaoxi (1191), the Taoist priest Xie Shouhao compiled the "Taishang Laojun Mixed Yuan Sacred Record" (that is, the "Mixed Yuan Sacred Record") in ten volumes, based on the historical books and records of various families, compiled into a history of Taoist beliefs from ancient times to the present, "Where the changes in Laozi's name and his relics are scattered in hundreds of families, they have been interpreted one after another. (Chen Fuliang's preface, written in the fourth year of Shao Xi's reign) The book records the Zhenzong Imperial Order:
The husband is confused and unambiguous, and it is said that it is nameless. Words are born, so there are works. The will of Xiyi, the sound of Chong Miao, the law of nature, the birth of Tai Chi. Therefore, to describe the beginning of the flood, to describe the heart of heaven and earth, to proclaim the true words, and to introduce the blessings of the masses. If it is the engraved Yao version, the golden rope that runs through it. Sealed with Lang Letter, fixed with Qiong Yun. The Wing Guard of all souls, and the ring pole are the same; the billions of worlds look up, and the square beads are entangled but not ambiguous. For a long time, the pan stone is sometimes shoveled; its difference, the fire is not enough. The so-called God is the greatest God, and the great is also the greatest. ...... The general secretary of the imperial court is appointed by the general secretary of the imperial court, and the people who choose the Cambodian school are each to follow their palaces. The Treasure Chapter of the Jidan Room, the Secret Traces of the Visit to Zitai. The zhengqi character is in the ancient seal, and the dialect is in the car. The rope is hidden, and the lead and yellow are exhausted. The group is clustered, and the second is the difference between A and B. It is only the ninety-three chapters of the Ban Zhi and the thirty-six laws of the Immortal Records. The order of fly ash is three, and the teaching of flowers is one. Will be draped in the day after tomorrow, cloth cotton word. Fang Xin Han, to Yongzang Mountain. But Qing Yu Shou Qiu is Kai Di Xu. Gao Sheng Hangu, Yunri Daozong. Yang Wei wrote his words, and on the occasion of the heavens and the people, he mixed with the sons, and the good was not at peace. The list of treasure sutras is the most appropriate. Since childhood, chong's admiration, the immortal rules. The Privy Counsellor Shangshu Inspector Taishi Tongping Zhangshi Wang Qinruo, Shiguan Yousi, Yihuai Shunmei. Gu Qin's duty is not sacrificed, and the brilliance of the future is passed down from generation to generation. He is sealed and dedicated. May the preamble be quoted, and the style will be careful. The great source of Shao Xuan's heavens, although it was far more admired than Daoyin. Following the qionggang previous system, it can also be renewed in humanities. Bow down to the fang, Mido Shy, titled "Baowen Tonglu" Yun'er. [49]
The preface of zhenzong says, "If it is the carved Yao version, the golden rope that runs through it." Sealed with Lang Letter, fixed with Qiong Yun. The Wing Guard of all souls, and the ring pole are the same; the billions of worlds look up, and the square beads are entangled but not ambiguous. For a long time, the pan stone is sometimes shoveled; its difference, the fire is not enough. The so-called god of god, the great is the greatest", has been very clearly pointed out that the compilation of "Daozang" has completed the goal of engraving. As for "will make the day after tomorrow, cloth the cotton word." Fang Xin's "Yunyun" with the Yongzang Mountain is also a clear proof of the engraving of the Daozang and giving it to the major palaces.
The Xiangfu Daozang continues the six parts of the Taizong period in terms of classification, namely "the six books of the Daozang: one is the Great Cave True Part, the second is the Lingbao Cave Xuanbu, the third is the Taishang Cave Divine Department, the fourth is the Taizhen Department, the fifth is the Taiqing Department, and the sixth is the Zheng One". The first compilation of Daoist books by Xu Xuan established the basic classification method of The Daoist Scriptures, and by the time of Zhenzong, people's understanding had changed. Because of this, there is a record of Wang Qinruo correcting the ordering of several scriptures, while keeping a record of some controversial contents: "Qin Ruo used the Tao Te Ching and the Yin Rune Sutra as described by Lao Jun Shengzu, please rise from the Four Auxiliaries to the DongzhenBu. In the beginning, the Zhao Dao Interpretation tibetan scriptures were cut off by those who destroyed each other, and Qin Ruo said that the Lao Tzu Hua Hu Sutra was an ancient sacred relic that could not be removed. [51] (Xie Shouhao's Mixed Yuan Shengji, vol. 9)
As mentioned above, Xia's "Reconstruction of the Daozang Classic" in which Yun "Fu Yuhang Chuanben" said that when the Daozang was first compiled, Tongbai Palace provided the "Daozang" to the government for proofreading and examination according to the order of the imperial court. However, we should note that when Xia Shi wrote this inscription, more than twenty years had passed since the first compilation of "Daozang", and perhaps Xia Shi was participating in the second compilation of "Daozang", so it was reasonable to use the words of "Daozang" at that time to describe the previous work. During the Zhenzong period, Yuhang had become the center of engraving and printing, and the engraving of the "Daozang" that was completed and proofread here also shows the importance of the imperial court. Therefore, the so-called "chuanben" is the meaning of the engraving, and it is obvious that the ultimate goal of the second compilation of the "Daozang" is to engrave it, and after years of hard work, this goal has been completed. Similarly, in the inscription written by Wang Zhuo and Wang Gongchen (1012-1085) in the Qingchengshan Daozang Ji, it is also seen: "The so-called scriptures of today are in Chu yu and pen in ink; and Zang is in wood and axes in cutting ears." The Taoist Book and the Treasure of the Book of Taoism and the Treasure Of the Book of Clouds..." [52] Wang Gongchen knew that the Xiangfu Daozang was engraved with stories, so he said that the scriptures were written, while the "Daozang" was carved by craftsmen, that is, the Daozang was a engraved book, and it was extremely large, and it was hidden in the room to be divided into letters.
Just as the Ming Dynasty continued to supplement Daozang, the Northern Song Dynasty also continued to supplement Daozang. Among them, the Renzong Dynasty and the Huizong Dynasty are clearly recorded. Fan Zhen's "Chongdaoguan Daozang Record" says: "Song Xing, Xiangfu and Tianxizhong, began to worship his teachings. The Yuqing Zhaoying Palace, Jingling Palace, Huiling Temple, and Xiangyuan Temple are all placed in the envoys. He also ordered his disciples and the Confucians to read their books, which were just and false, and wrote them to hide them, and to give them the rest of the temple views to spread them widely. Du Jiannan was not emperor. "In the first year of The reign of Zhiping, today the son took the throne, and Ruogu and his disciples Qiu Zongzheng and Deng Zihe listed in the government: 'The book of shi is all over Manchurian county, and the Taoist records are scattered endlessly, and I hope that the officials of the Capital Division will be able to pass it on to them."' Therefore, the Duanmingdian Scholar, the Hanlin Attendant Bachelor, and the Shangshu Hubu Attendant Han Gong Prefect Affairs, with their reputation, and said that the famous mountain secret cave scenery of Shu was many, and the Taoist books were not complete, and it was impossible to promote the pure wind. There is an edict that is, the Jianlong Temple is given to the official ben, so as to pass it on. Where there are five hundred volumes, four thousand five hundred volumes, and one thousand nine hundred and twenty-two volumes overflowing the Tang Dynasty, it can be said that they are complete and ready. [53] (Chengdu Wencai, vol. 37) After the completion of the Xiangfu Daozang, there were still additions in the Renzong Dynasty, so by the time of Emperor Yingzong, the official books granted to the Chongdao Temple in Chengdu already had five hundred letters; later, there were 528 supplements in the Huizong Dynasty. In the twenty-fourth year (1154) of the Southern Song Dynasty Gaozong Shaoxing, Ye Yiwen wrote the preface to the "Facts of the Interview with the True King at the Taiping Xingguo Palace in Lushan", Volume 1 of the "Temple Statue", which says "Nine Days interview with the Hall of the True King of Ying Yuan Baoyun", "The main corridor has a Daozang, and the list is known as the Qiongzhang Treasure Room." Yu Hu Zhang Xiaoxiang pen. The 528 letters are stored in 5,287 volumes. The Outer Ninety-Nine Letters, forbidden and hidden, have not been issued, and are yang and the royal palace. In October of the 28th year of Shaoxing, he was specially ordered to create a main hall behind the interview hall, and was dedicated to the emperor's imperial honor and gave the name Shenfu Hall".[54] This matter is also recorded in volume XIII of the Xianchun Lin'an Zhi, which lists taiyi palaces in the first column of the Book of Records and Palaces: "In the seventeenth year of Shaoxing (1147), two Zhejiang Yun Sidudi were ordered to build a palace. Eighteen years (1148) in March, where one hundred and seventy-four districts. The hall gate is known as Chongzhi, the main hall is known as Lingxiu, the hall is known as Qiongzhang Treasure Room, the Emperor's Honmei Hall is known as Jiefu, the Three Qing Hall is known as Jin Que Yang, and the Hall of Zhai is known as Zai Ming. He also used the words of Shen Cai, a ceremonial attendant, "The country rides on the fire of the king of the world, it is advisable to set up a hall in the Dao Palace, dedicated to fire virtue, with Fu Bo, and with the summer solstice", so he built a temple to be clear and clear, and the emperor of Emperor Gaozong was the imperial book. The two paintings of the Three Emperors and Five Emperors, the Sun Star Yue Du, the Nine Palaces of Noble Gods, etc., and the one hundred and ninety five from the Ancestors, roughly like the old system of taiping rejuvenation. Every ritual is used for four days, and the beans are set up to honor the gods, such as the rites of God, and the two chambers are descended, and the car driver tastes the pro-compliment. Emperor Xiaozong built the Ancestral Hall of Chongxi. Pray with drought between the dry roads, and it rains on the same day. In the fourth year of Chunxi (1177), the "Daozang" was rebuilt, and the Imperial Book Qiongzhang Treasure was given. [55] Apparently, in the early years of the Southern Song Dynasty, the Lushan Taiping Xingguo Palace (Taiyi Palace) had a total of 528 letters of Daozang, which should be a continuation of the Xiangfu Daozang of the Zhenzong era.
V. Li Tao's sorting out of the incident
After Li Tao recorded in Volume 86 of the "Continuation of the Zizhi TongjianChang Compilation" that wang Qinruojin submitted the new edition of the Daozang in March of the ninth year of the Great Zhongxiang Fu, he also used two paragraphs to comb through the important time of the compilation and publication of the Daozang in detail. He said:
At the beginning, after the Eastern Seal, the two streets set up the industry Daoist Monk Xiu Zhai Gong Ke Yi 2nd year July Nongshen, the order Qin Ruo detailed, into the "Luo TianYi" ten volumes of the eighth year of the first month of the first month of the first month of the shen. Ten Daoist monks were also selected to proofread the Daozang sutra in August of the second year. Next year, yu ChongwenYuan gathered officials to elaborate on the school, Qin Ruo, the general leader, cast the seal to it. The old collection of 3,737 volumes, Emperor Taizong tasted the order to scatter the order to ride The Constant Attendant Xu Xuan, the Zhizhi Wang Yu Wei, and the Taichang Shaoqing Kong Chenggong correction and writing, sent to the Grand Palace View, Qin Ruo increased 622 volumes. In addition, the Tao Te Ching and the Yin Rune Sutra are said by Lao Jun Shengzu, rising from the four auxiliary parts to the Dong Zhen Department. Chin Ruo thought that he had deeply understood the teachings, and many of them were built in vain. When the staff member Wailang Cao Gu is also known as the practice, Qin Ruo played the school Tibetan scriptures, not many, out of the Huainan transport envoy, played back the pawn, interpreted the whole class, lifted the product, and more than it was also. Still ordered the work Salang Zhang Junfang to write the hangzhou supervision. [56]
According to Li Tao's records, after Mount Tai sealed Zen, Zhenzong first revised the "Jai Shu Ke Yi", and at the same time issued an edict ordering ten Daoist monks to be recorded in the left and right streets, following the results of Xu Xuan and others' first revision of the Daozang and continuing the work. The following year, this project was put on the agenda of the Chongwen Yuan, and Wang Qinruo presided over it. Wang Qinruo based his work on the 3737 Daoist books edited by Xu Xuan and others in the Taizong Dynasty, and added a total of 622 volumes of newly collected varieties. In terms of classification, Wang Qinruo and others do not seem to have made too many adjustments, but have only changed the order of books such as the Tao Te Ching and the Yin Rune Classic. Wang Qinruo had studied The Taoist Books relatively, had also compiled a variety of Daoist books, and had an understanding of Taoism, so he put forward many substantive suggestions.
As for the personnel who compiled this collection, there were two more prominent people, one was Cao Gu, who was responsible for the classification of Daoist books; and the other was Zhang Junfang, who was responsible for the publication of related matters in Hangzhou. Scholars have also cited this record of Li Tao. However, most of the previous scholars used the "Hangzhou Supervision Manuscript of the Book of Zuolang Zhang Junfang" as the basis for believing that the Compilation of the Daozang during the Zhenzong Period was a written version rather than an engraving, and the "Supervisory Manuscript" here can naturally be understood as "supervising the copying of the Daozang" according to today's grammar, and it is normal to understand that the conclusion that it is still a manuscript at this time is very normal. But why should I copy the scriptures in Hangzhou? In fact, during this period, Hangzhou's stereotype is a more reasonable understanding, and Zhang Junfang is responsible for engraving and printing. According to Mr. Su Bai, who quoted the "Drafts of the Song Hui", volume 165: "On July 25 (Yuan You's fifth year), the Ministry of Rites said that all the political gains and losses of the time and the military aircraft of the border affairs should not be recorded and disseminated... The "History of the State" and the "Record of Reality" must still not be written. That is, other books that want to be engraved and printed are selected in detail, which is beneficial to the scholar Fang Xu skeletonized, waiting for the printing and sending to the secretary province"[57] Yunyun, "writing" and "passing on" are obviously not copied, but like "writing", they are all engraved and printed.
Li Tao also said that when Wang Qinruo presided over the compilation and revision of the Daozang, he was faced with many problems, such as the criteria for taking some Daoshu, whether to publish some of the classics separately, and how to complete all The Daoist books:
In the beginning, those who destroyed each other's scriptures, the Edict of Tao, and the Interpretation of the Tibetan Scriptures deleted them, and Qin Ruoyan said that it was the year and the month: "The Lao Tzu Hua Hu Jing is an ancient sacred relic, and it cannot be cut off." He also said in December of the fifth year: "Nine Heavenly Born Divine Chapters", "Yujing", "Theosophical Theory", "Disaster Relief", "Saving Suffering", "Five Stars", "Secret Teachings", "Extending Life", "Fixing The View", "Inner Bao Life", "Six Fasts", "Ten Straights", all the Twelve Classics, Pu Ji Yumin, please copy and promulgate." "From there. This paragraph is contained in general, or has been included in the "Long Edition", when the review deletes. Cao Gu, that is, the person who examines the Yin Spirit Of Fen. In May of the seventh year, the 670 volumes of the True Part of the Cave of Chin Ruo. [58]
In terms of the trade-offs between the Taoist books, Zhenzong advocated the integration of the three religions, emphasizing the removal of some statements that attack each other, such as the LaoziHua Hu Jing, which had arguments that were unfavorable to the Interpreters. In this regard, Wang Qinruo advocated that this book was passed down from the previous generation and belonged to the former holy monuments, and there was no need to delete it. In addition, since the entire "Daozang" will not be circulated in society after it is published, even if it is a engraved Daoshu, it must be uniformly customized by the government and then awarded to the palace view of the whole country, so Wang Qinruo suggested that the twelve books such as the "Nine Heavenly Heavenly Gods Chapter" should be individually stereotyped to facilitate social circulation. Finally, we see that Wang Qinruo's compilation of The Taoist Books adopted the method of publishing them in batches, and completed the engraving of 670 volumes in May of the seventh year of the Great Zhongxiang Fu, and it was not until the ninth year of the Da Zhongxiang Fu that the whole Tibet was finally completed.
In summary, the second compilation of the Northern Song Dynasty edition of Daozang took nearly ten years, and then completed the first publication of Daozang in history. In the second year of Emperor Zhenzong's Dazhongxiangfu (1009), the government launched the "Daozang" compilation plan, which was the second time that the Northern Song Dynasty organized the compilation of "Daozang", and by the ninth year of dazhongxiangfu (1016), it was completed and printed many copies. The catalogue of this Xiangfu Daozang is the Baowen Records given by Emperor Zhenzong. Wang Qinruo, who presided over the compilation and publication of the Daoshu, and his subordinates Cao Gu and Zhang Junfang, as well as a number of Daoist priests who participated in the event, were all rewarded by the imperial court according to their ranks, in recognition of their contributions to cultural creation.
After compiling and proofreading the Daoshu Sutra and completing the publication of the Daozang, the meaning of "Daozang" was also re-identified. "Daozang" was originally the name of a place where Taoist books were collected, "collectively called the Yue Jing, gathered in the room Yue Zang" (Song Xia Zhen). Since the Beginning of the Tang Dynasty, after taking the government as the lead, gathering many forces, collecting Taoist and Taoist books into a book example, "Daozang" has become a title that integrates the Daoist books of all generations; at the same time, as the books entered the era of engraving and brushing, "Daozang" has become a huge journal, which began in the early Song Dynasty and then became a ming. Therefore, we can say that the Daozang that entered the era of engraving is a kind of Daoist book that was determined after a strict official examination and approval procedure; since the publication of the Daozang, the "Daozang Sutra" no longer refers to all Daoist books in general, but specifically to those books that have been verified by the government to be infallible.
In the earlier revision work, Zhang Junfang's work was recognized and promoted to the rank of Writer Lang. The engraving and brushing work was protracted, and Zhang Junfang spent several years in Hangzhou supervising the matter. Unfortunately, this Daozang has not been preserved, and it has completely disappeared due to wars and power struggles. Fortunately, Zhang Junfang, who had participated in the compilation of "Daozang" during the Song Zhenzong and Renzong dynasties, his signature "Seven Signatures of Yundi" and "TaiqingFeng Lujing" can survive for the rest of their lives, although they are remnants and immortal, there are still many versions in the world, especially the remnants of "Xuandu Treasure", which to a certain extent reflects the appearance of Daozang in the Northern Song Dynasty, and has become the material evidence of the history of the rise and fall of "Daozang", whether it is the value of book history or the value of Taoist history, it is quite high.
Conclusions
Danmu Treasure Chapter, Zitai Secret, Lime Jujube and Cloth of the Four Seas, Hidden Famous Mountains and Rejuvenate Humanities. However, the Daoshu scriptures have been collected and scattered from time to time, and the surviving complete editions of the Daozang are only printed in different periods of the Ming Dynasty. Nowadays, the original inscriptions of the "Daozang" of the Northern Song Dynasty and the Southern Song Dynasty have not been publicly reported, and the relevant historical records are mostly hidden in the sea of books, and it is inevitable that the understanding of the book history of the Northern Song Dynasty "Daozang" is inevitable. As far as the history of books is concerned, with regard to the Northern Song Dynasty Daoshu Collection, there are questions such as how the Northern Song Dynasty Daozang was collected, when the Northern Song Dynasty compiled and published the Daozang, and how to understand the historical status of the Northern Song Dynasty's carved Daozang. Combined with the research results of the former sages, combing the historical records, it can be seen that in the northern Song Dynasty, There were "Daozang" collections in the era of Emperor Taizong, Zhenzong, Renzong, and Huizong, and its first engraving of "Daozang" is the story of Zhenzong, and the main person is Wang Qinruo; according to the inscription examples of later generations, it can be called "Xiangfu Daozang". Combined with the history of Song Dynasty inscriptions, it can be seen that the re-examination of the publication of Daozang is not only related to the history of Taoism itself, but also provides a useful perspective for understanding the system of Song Dynasty classics and the political culture of the Northern Song Dynasty Zhenzong period.
Through the examination of the history of books in the Northern Song Dynasty, the following preliminary conclusions can be drawn:
1. At the beginning of the Northern Song Dynasty, Daozang was published as the Zhenzong Dazhong Xiangfu Year, and Chengzang can be called "Xiangfu Daozang". As for the previous Daoist historiography of Huizong's compilation of Daoist books and the first engraving of Daozang, it is only because it has not solved the conclusion reached in the early Northern Song Dynasty that the process of compiling and engraving Daoist books has been collected. At present, there is already sufficient historical evidence to show that the compilation, collation and engraving of the Daozang was completed as early as the Zhenzong period, but this does not mean that the Daozang as a cultural project ended, on the contrary, it brought about the prosperity of the entire Production of Daoshu, and promoted the growth and quality of the Daoshu in the Zhenzong era and its subsequent years. Moreover, during this period, special Daoist book compilation institutions began to be set up to specialize in their duties, and scholars such as Zhang Junfang "specialized in their own affairs", which also greatly improved the production level of Daoist books.
2. "Daozang" is compiled as a government-led cultural undertaking, and the history of books is not only cultural history, but also the interactive history of political culture. The Northern Song Dynasty's publication of "Daozang" is the result of cooperation between the government and the Taoist Religious Order, the establishment of a special agency, the organization of a special team, within sixty years after the founding of the Northern Song Dynasty, has completed the two compilations and one engraving of "Daozang", it is not as previous scholars have revealed is only the insignificant history after the prosperity of printing; on the contrary, it is in the early years of the Northern Song Dynasty, "Daozang" began to enter the era of engraving and printing, which not only has important significance in the history of Taoism, but also has a more prominent enlightenment significance in the history of books. The compilation and publication of Jushu books represented the level of national civil rule and greatly promoted the prosperity of the production of Daoist books in the Song Dynasty.
3. The question of the engraving history of the Daozang edition reminds us to conduct a more in-depth study of the history of books. Judging from the history of book history, the plates of engraved books can be preserved for a long time. The plates of the Orthodox Daozang have undergone the efforts of the guardians of the scriptures, the decaying ones have been re-engraved, the beetles have been repaired, and the new ones have been engraved, and they have been preserved for more than 450 years, until the late Qing Dynasty, when they completely disappeared due to war; similarly, the Daozang plates of the Zhenzong Dynasty also experienced roughly the same story. From Zhenzong to Renzong, until the time of Emperor Huizong, this set of sutras was not lost, and the new Taoist books were also engraved and enriched into the sutras of the Daozang after being examined and approved by the relevant government agencies. When the Northern Song Dynasty fell, this set of films belonged to the Jin Dynasty and did not completely withdraw from the historical stage until the fall of the Jin Dynasty.
Regarding the revision and publication of the "Xiangfu Daozang", Mr. Su Bai revealed it in the article "Examination of the Engraving and Printing of the Northern Song Dynasty" in the book "Engraving and Printing in the Tang and Song Dynasties". According to Mr. Su Bai's research, Zhenzong successively proofread and engraved Daoist books such as the Tao Te Ching, the Nanhua True Classic, the Liezi Chong False True Classic, and the Biography of Yisheng Baode Zhenjun, "Zhenzong reveres the Tao, engraves more Taoist books, and proofreads the Daozang, and selects its essence" [59].
The question is whether the above-mentioned "Ninety-Nine Letters Outside the Imperial Household, Forbidden and Hidden, Have Not Been Issued" in the aforementioned "Lushan Taiping Xingguo Palace Interview with the True King" is said to be in addition to the 528 letters, or is it said that there are 99 letters in the 528 letters that have not been issued? If it is the latter, then the number of all-Tibetan gifts is 427 letters, which is close to the 4359 volumes mentioned in the Xiangfu Baowen Records. However, the historical story of the so-called four-year "reconstruction of the Daozang" in the book "Xian Chun Lin'an Zhi" has yet to be further investigated.[60]
Acknowledgements: The writing of this article was encouraged and guided by Mr. Li Zhizhong, Professor Shi Jisheng, Mr. Lin Shitian and Mr. He Jianming; Mr. Chen Wei, Dr. Fan Changyuan, Dr. Zhao Wenyou, Dr. Ma Xueliang, and Dr. Rao Yibo respectively gave information and material help; Dr. Yao Wenchang sent him the book "Language Stone" that he had ordered.
exegesis:
[1] Hu Daojing et al., eds., Book of Tibetan Foreign Dao, Bashu Book Society, 1994 edition, preface, p. 1.
[2] According to the records of the book "Chinese Library" edited by Ren Jiyu, there are at least seven different editions of the Buddhist Tibetan Scriptures of the Song Dynasty: (1) "Kai Treasure", engraved, the northern Song Dynasty Taizu Kaibao four years (971) Zhang Congxin went to Yizhou to open the carving, Taizong Taiping Xingguo eight years (983) completed, a total of 130,000 plates, plated in the Beijing Printing Institute. The three dynasties of Xianping, Tianxi, and Xining were revised, with a total of 653 volumes and 6620 volumes. (2) "Chongning Collection", engraving, private carving of Dongchan Temple in Fuzhou, Northern Song Dynasty, opened in the third year of Shenzong Yuanfeng (1080), completed in the third year of Huizong Chongnian (1104). A total of 580 letters, 1140 parts and 6108 volumes. (3) "Pilu Zang", engraving, private carving of Kaiyuan Temple in Fuzhou, Northern Song Dynasty. Huizong Zhenghe opened the carving in the second year (1112), completed in the twenty-first year (1151) of the Southern Song Dynasty Gaozong Shaoxing, and followed by two subsequent carvings, with a total of 595 letters and 1451 parts and 6132 volumes. (4) "Yuanjue Zang", engraving, Huzhou Wang Yong of the Northern Song Dynasty privately carved from the family Sixi Yuanjue Zen Temple. The carving was opened at the end of the Northern Song Dynasty and completed in the second year of the Southern Song Dynasty Gaozong Shaoxing (1132), with a total of 548 letters, 1435 parts and 5480 volumes. (5) "Zifu Zang", engraving, private engraving of Zifu Temple, Song Anji Prefecture. A total of 590 letters, 1459 parts of 5940 volumes. (6) "Mingzhou Collection", engraving, privately engraved in the ancestral hall of ruiyun mountain prince in Zhongyi Township, Fenghua County, SongMingzhou. Carved at the end of the Northern Song Dynasty or the early Southern Song Dynasty. The Prajnaparamita Heart Sutra is preserved. (7) "Moraine Sand Collection", engraving, private engraving of the Moraine Sand Yan Sacred Courtyard in Songpingjiang Province. The southern Song Dynasty lizong Baoqing or Shaoding years opened the carving, yuan yingzong to the second year of the reign (1322) completed. A total of 591 letters, 1532 parts and 6362 volumes. (Ren Jiyu, editor-in-chief: China Library Building, Liaoning People's Publishing House, 2001, pp. 864-865.) There are at least five bibliographic works on the Buddhist Tibetan Scriptures of the Song Dynasty: (1) The Outline of the Great Tibetan Classics by Wei Bai of the Fayun Zen Monastery in Tokyo during the Northern Song Dynasty consisted of eight volumes (the inner two, four, five, six, and seven volumes are divided into upper and lower volumes, so the total is thirteen volumes), and the third year of Huizong Chongning (1104). 480 letters, 1050 parts and more than 5000 volumes. (2) The Northern Song Dynasty King's Ancient Compilation and Yuan Guan Lord's Eighth Revised Ten Volumes of the Great Tibetan Sacred Sect's Dharma Treasure Catalogue. 1398 units. (3) Zhao Ren'an and Yang Yi compiled the Records of the Great Zhongxiang Fu Fa during the Reign of Emperor Zhenzong of the Northern Song Dynasty, 21 volumes, 222 translations, and 413 volumes; 11 and 160 volumes in Middle-earth. (4) Northern Song Dynasty Renzong Tiansheng Year Wei Jing et al. co-edited "Heavenly Sacred Interpretation", a total of 602 volumes, 6197 volumes. (5) Lü Yijian and Song Shou compiled the Records of the Jingyou New Cultivation Of jingyou during the reign of Emperor Renzong of the Northern Song Dynasty, 21 translations and 161 volumes; 160 volumes written by Middle-earth. (Ren Jiyu, editor-in-chief: China Library Building, Liaoning People's Publishing House, 2001, pp. 876-877.) ）
[3] The main ones are: Chen Guofu's "Examination of the Origin of Daozang", Zhonghua Bookstore, 2014 edition; [Netherlands] Long Bide, Li Fengshu's translation of "Examination of the Collection of Daoshu in the Song Dynasty", Religious Studies, No. 2, 2014.
[4] [Yuan] Ma Duanlin: "Literature Examination" (vol. 10), Institute of Ancient Books of Shanghai Normal University, Institute of Ancient Books of East China Normal University, Zhonghua Bookstore, 2011 edition, p. 6174.
[5] [Qing] Yong Yao et al.: General Catalogue of the Siku Quanshu, Zhonghua Bookstore, 2003 edition, p. 1241.
[6] Wang Ming, "A Brief Treatise on the Preservation and Rheology of Ancient Taoist Books", edited by Chen Guying, Studies on Taoist Culture (No. 1), Shanghai Ancient Books Publishing House, 1992, p. 287.
[7] The New Book of Tang and Yiwenzhi contains 137 Taoist schools, 74 books, and 1240 volumes. Three families lost their names, 158 were not written below Xuanzong, and 1338 volumes were not recorded. A total of 137, 174. The Buddhist books in the Old Book of Tang and the New Book of Tang are classified as "Taoists". The New Book of Tang and Yiwenzhi contains a total of 274 Taoist books, and 180 interpreter books, a total of 454, all of which are classified as Taoists. For details, see Ma Nan: A Study of The Private Catalogue of Tang and Song Dynasties, Zhongxi Bookstore 2020 Edition, pp. 283-298.
[8] Mou Zhongjian et al., editors-in-chief: General Theory of Taoism, Qilu Book Society, 1991, pp. 472-473.
[9] [Yuan] Ma Duanlin: "Literature Examination" (vol. 10), Institute of Ancient Books, Shanghai Normal University, Institute of Ancient Books, East China Normal University, Zhonghua Bookstore, 2011 edition, page 6185.
[10] [Japanese] Yasushun Fukui et al., Zhu Yueli Translation: Taoism, Volume 1, "Taoist Classics", Shanghai Ancient Books Publishing House, 1990 edition, p. 81.
[11] According to Guo Shengbo's research, the official institutions for the compilation, publication and collection of books in the Song Dynasty were extremely complex, and there were many relevant units in different types and different levels of government departments, and Guo believed that it could be subdivided into five categories, namely( (1) the general management institutions: Secretary Province, ChongwenYuan, and Tiju Secretary Provincial Office; (2) Book collection institutions: Zhaowen Pavilion, Jixiandian Academy, Secret Pavilion, Longtu Pavilion, Tianzhang Pavilion, Baowen Pavilion, Ximing Pavilion, Xianmo Pavilion, Huiyou Pavilion, Shiwen Pavilion, Huanzhang Pavilion, Huawen Pavilion, Baomu Pavilion, Baozhang Pavilion, and Xianwen Pavilion ;(3) Book Collation Agencies: Duda Tiju Collation Survey Library, Correction Medical Bookstore, Sanguan Secret Cabinet Editing Office, Supplementary Writing Book Office, Supplementary Writing Book Bureau, Proofreading Huang Ben Books Institute, Completed Imperial Books Institute, Completed Correction Imperial Literature Bureau, Supplementary Writing Institute; (4) Book Writing Agencies: Writing Bureau, History Museum, Xiu guo history institute, editing and revising records, editing and repairing The Dao Collection, editing The Xiangrui Institute, Editing and repairing the National History Institute, calendar office, repairing music books, editing and repairing Zizhi Tongjian Institute, editing and repairing the key offices, repairing the Scriptures, compiling and repairing the Heavenly Documents, national history institute, The Institute of Records, the Institute of Compilation and Revision of the National Dynasty, the Institute of Detailed Compilation and Revision of the Nine Domains, the Bureau of Compilation and Revision of the Political Codes, the Annotated Scriptures, the Institute of Revision of the Calendar, the Institute of The History of the Revision of the Country, and the Institute of Compilation of Sacred Government; (5) The Institutions of Book Engraving and Printing: The Printing and Printing Institute, the Printing And Printing Institute, the Library of Books, the Institute of Carved Former Han Dynasties, and the Institute of Engraving and Printing Calendar Days. (Guo Shengbo: "Examination of the Official Book Institutions of the Song Dynasty (Part I and II)", Song Dynasty Cultural Studies, Vol. 9, Bashu Book Society, 2000 edition, pp. 247-265; Studies of Song Dynasty Culture, No. 10, Bashu Book Society, 2001 edition, pp. 173-196.) ）
[12] [Song] Li Tao: "Continuing Zizhi Tong Jianchang", Zhonghua Bookstore, 1995 edition, p. 1809.
[13] [Song] written by Wang Yinglin, Wu Xiucheng and other proofs: "Yuhai Art Literature Proofreading Certificate", Phoenix Publishing House, 2013 edition, page 873.
[14] Chen Guofu: "Daozang Source Flow Examination", Zhonghua Bookstore, 2014 edition, pp. 107-108.
[15] Zhang Jiyu, editor-in-chief: Zhonghua Daozang (vol. 46), Huaxia Publishing House, 2004, p. 115.
[16] [Tang] Li Bai, [Qing] Wang Qi's Note: The Complete Works of Li Taibai, Zhonghua Bookstore, 2011 edition, p. 1217.
[17] Tang Dynasty Sword: A Study on the Taoist Management System of the Song Dynasty, Linebound Books, 2003, pp. 151-152.
[18] Gao Xiaojian, editor-in-chief: Chinese Taoist Chronicles Series (vol. 17), Jiangsu Ancient Books Publishing House, 2000, pp. 54-55.
[19] [Song] written by Wang Yinglin, Wu Xiucheng and other proofs: "Yuhai Art Literature Proofreading Certificate", Phoenix Publishing House, 2013 edition, page 873.
[20] Some scholars have also suggested that the author of the "Bibliography of the Daozang" of the "Daozang Bibliography" of Fan Zhen in the "Records of the Chongdaoguan Daozang" contained in the "Chengdu Literature Class" that "during the Reign of The Emperor Zhiping, ruogu and his disciples Qiu Zongzheng, Deng Zihe and Lieyan Yufu" yunyun, believe that the author of the "Daozang Bibliography" was the one who invited the "Daozang" to enter the river. See [Dutch] Peter Long, translated by Li Fengshu: Examination of the Collection of Daoist Books in the Song Dynasty, Religious Studies, No. 2, 2014; Platinum: A Study of Bibliography in the Northern Song Dynasty, PhD Dissertation of Henan University, 2012, p. 215.
[21] Chen Guofu: "Examination of the Origin of Daozang", Zhonghua Bookstore, 2014 edition, p. 114.
[22] [Song] Chao Gongwu, Sun Meng Proof: "Gunzhai Reading History Proof", Shanghai Ancient Books Publishing House, 2005 edition, page 407. See also [Yuan] Ma Duanlin: "Literature Examination" (vol. 10), Institute of Ancient Books of Shanghai Normal University, Institute of Ancient Books of East China Normal University, Zhonghua Bookstore, 2011 edition, page 6201.
[23] [Song] Chao Gongwu, Sun Meng Proof: "Gunzhai Reading History Proof", Shanghai Ancient Books Publishing House, 2005 edition, page 737.
[24] It may be thought that the Catalogue of Deng Zihe written by Chao is a catalogue of privateLy held Daoist books, or even a catalogue of private Daoist books from the middle of the Northern Song Dynasty, which is the reason why Deng Zihe, who compiled the Daoshu Bibliography, and Deng Zihe, who sought the Taoist collection for the Sichuan Chongdao Temple during the ping years of Emperor Yingzong's reign, were regarded as one person. However, the Daozang obtained by chongdaoguan is 500 letters and 4,500 volumes, which is obviously not the 311 letters of the Daozang Bibliography. Therefore, Chao's "Reading Records of the County" clearly states that the number of "Guo Dynasty Cultivation Daozang" is 311 letters, which is obviously not a private collection.
[25] Chen Guofu: "Daozang Source Flow Examination", Zhonghua Bookstore, 2014 edition, pp. 107-108.
[26] Mr. Chen Guofu's Daozang Yuanliu Kao quotes this passage and records the author as "Xia Shu". Chen Guofu: "Daozang Source Flow Examination", Zhonghua Bookstore, 2014 edition, page 108.
[27] Edited by Chen Yuan, supplemented by Chen Zhichao and Zeng Qingying: Taoist Jin Shiluo, Cultural Relics Publishing House, 1988 edition, p. 244; Zhang Jiyu, editor-in-chief: Zhonghua Daozang (vol. 48), Huaxia Publishing House, 2004 edition, p. 545. The "Zhonghua Daozang" refers to the author Xia Zhen's writing 夋疏, or according to the photocopy of "Daozang" "Xia Qi", and the present Guan Guo Tu Collection "Daozang" is indeed Xia Zhen. The photocopy is incorrectly depicted.
[28] [Song] Wang Jue: Huayang Collection, Jingyin Wenyuange Siku Quanshu (vol. 1093), Taiwan Commercial Press Co., Ltd., 1986 edition, p. 347.
[29] [Song] Li Tao: "Continued Zizhi TongjianChang", Zhonghua Bookstore, 1995 edition, pp. 1903-1904.
[30] Edited by Chen Yuan, supplemented by Chen Zhichao and Zeng Qingying: Taoist Jin Shiluo, Cultural Relics Publishing House, 1988, p. 356.
[31] [Yuan] Detachment et al.: History of the Song Dynasty, Zhonghua Bookstore, 2013 edition, p. 159.
[32] [Yuan] Detachment, etc.: History of the Song Dynasty, Zhonghua Bookstore, 2013 edition, pp. 9561-9563.
[33] After being reminded by the teacher of the editorial department of research on the history of Chinese Publishing, the author noted that the "History of Song" was misplaced in fact from Wang Qinruo to Hangzhou.
[34] [Song] Li Tao: "Continued Zizhi TongjianChang", Zhonghua Bookstore, 1995 edition, p. 2149.
[35] Edited by Chen Yuan, supplemented by Chen Zhichao and Zeng Qingying, Taoist Jin Shiluo, Cultural Relics Publishing House, 1988 edition, pp. 266-267; Zhang Jiyu, editor-in-chief: Zhonghua Daozang (vol. 48), Huaxia Publishing House, 2004 edition, pp. 482-483.
[36] Edited by Chen Yuan, supplemented by Chen Zhichao and Zeng Qingying: Taoist Jin Shiluo, Cultural Relics Publishing House, 1988, pp. 326-327.
[37] Edited by Chen Yuan, supplemented by Chen Zhichao and Zeng Qingying: Taoist Jin Shiluo, Cultural Relics Publishing House, 1988 edition, pp. 617-618; Zhang Jiyu, editor-in-chief: Zhonghua Daozang (vol. 49), Huaxia Publishing House, 2004 edition, p. 120.
[38] Chen Guofu: "Daozang Source Flow Examination", Zhonghua Bookstore, 2014 edition, p. 113.
[39] Zhang Jiyu, editor-in-chief: Zhonghua Daozang (vol. 46), Huaxia Publishing House, 2004, p. 118.
[40] Ren Jiyu, ed., History of Taoism in China (Revised Edition), China Social Sciences Press, 2001, pp. 970-973.
[41] [Song] Li Tao: "Continued Zizhi TongjianChang", Zhonghua Bookstore, 1995 edition, p. 1975.
[42] [Song] Li Tao: "Continued Zizhi TongjianChang", Zhonghua Bookstore, 1995 edition, p. 1940.
[43] [Song] written by Wang Yinglin, Wu Xiucheng and other proofs: "Yuhai Art Literature Proofreading Certificate", Phoenix Publishing House, 2013 edition, page 873.
[44] [Song] Li Tao: "Continued Zizhi Tongjianchang Editor", Zhonghua Bookstore, 1995 edition, p. 1830. In addition to entering the "Daozang", there are also such things as the Buddha's Tibetan Affair: The Great Zhongxiang Fu Eight-Year Leap June Jiachen "Edict compiled The Collection of Miaojue of Emperor Taizong into the Buddhist Scripture Collection". (Continuation of the Zhizhi Tongjianchang Edition, p. 1939)
[45] [Yuan] Ma Duanlin, "Literature Examination" (volume 10), Institute of Ancient Books of Shanghai Normal University, Institute of Ancient Books of East China Normal University, Zhonghua Bookstore, 2011 edition, p. 6174.
[46] [Song] Wang Yinglin, Wu Xiucheng and other proofs: "Yuhai Art Literature Proofreading Certificate", Phoenix Publishing House, 2013 edition, page 971.
[47] Deng Xiaonan, The Law of the Patriarchs: A Political Brief of the Early Northern Song Dynasty, Life, Reading, and Xinzhi Sanlian Bookstore, 2014, p. 296.
[48] Deng Xiaonan, The Law of the Ancestors: A Political Brief of the Early Northern Song Dynasty, Life, Reading, and Xinzhi Sanlian Bookstore, 2014 edition, p. 314.
[49] Deng Xiaonan, The Law of the Ancestors: A Political Brief of the Early Northern Song Dynasty, Life, Reading, and Xinzhi Triptych Bookstore, 2014, p. 365.
[50] Zhang Jiyu, ed., Zhonghua Daozang (vol. 46), Huaxia Publishing House, 2004, pp. 115-116.
[51] [Song] Chao Gongwu, Sun Meng Proof: "Gunzhai Reading History Proof", Shanghai Ancient Books Publishing House, 2005 edition, pp. 738-739. At the same time, there are other classifications, Chao's records, and there are four other categories: one is the sutra class, the second is the biographical class, the third is the Dan medicine class, and the fourth is the seal class.
[52] Zhang Jiyu, editor-in-chief: Zhonghua Daozang (vol. 46), Huaxia Publishing House, 2004, p. 115. The record of Li Tao's "Continuation of the Zhizhi TongjianChang" volume 86 is the same.
[53] Edited by Chen Yuan, supplemented by Chen Zhichao and Zeng Qingying: Taoist Jin Shiluo, Cultural Relics Publishing House, 1988 edition, p. 365.
[54] [Song] Cheng Yusun: "Chengdu Literature Category", Jingyin Wenyuange Siku Quanshu (vol. 1354), Taiwan Commercial Press Co., Ltd., 1986 edition, p. 709.
[55] Zhang Jiyu, editor-in-chief: Zhonghua Daozang (vol. 46), Huaxia Publishing House, 2004, p. 542.
[56] [Song] Qian Shuyou: Xianchun Lin'an Zhi, Zhejiang Ancient Books Publishing House, 2012, pp. 516-517.
[57] [Song] Li Tao: "Continued Zizhi TongjianChang", Zhonghua Bookstore, 1995 edition, pp. 1975-1976.
[58] Su Bai: Engraving and Printing in the Tang and Song Dynasties, Life, Reading, and Xinzhi Sanlian Bookstore, 2020 Edition, p. 53.
[59] [Song] Li Tao: "Continued Zizhi TongjianChang", Zhonghua Bookstore, 1995 edition, p. 1976.
[60] Su Bai: Engraving and Printing in the Tang and Song Dynasties, Life, Reading, and Xinzhi Sanlian Bookstore, 2020 Edition, p. 29.
[61] Mr. Chen Guofu said: "In the second year of Emperor Xiaozong Chunxi (1175), the "Zhenghe Wanshou Daozang" collected by Xiaoguan of Minxian County, Fuzhou, was sent to Lin'an Province. Taiyi Palace copied a collection, which was completed in four years (1177). It was written in six years (1180). Seek to give the Taoist temple. Mr. Chen downloaded Yang Dong's "Records of Dongyang Lou" according to the volume of The Great Di Dong Tianji of The Yuanren Deng Mu, "First tomb in Yuhang, Luju in the mountains, and several tours of Dongxiao." The Daozang is written in such a true form that it is necessary to deduce from the pretext of "language" that the Tibetan scriptures given by Chunxi in the eighth year are written" (Daozang Yuanliu Examination, p. 121).
【About the Author】
Hui Xiang, Ph.D., is a research librarian at the National Library of China.