The Old Book of Tang and The Chronicle of Etiquette says: "Emperor Xuanzong has been in the imperial court for many years, and he has been immortal in the art of light lifting. The statue of the true immortal was erected in the Datong Hall, and every night he was happy and burned incense. The world's famous mountains, so that Taoists, middle officials and refining sacrifices, successively on the road, throwing dragons and jade, making fine houses, collecting medicinal bait, true tricks and fairy tracks, nourishing the years. This account in the Old Book of Tang, with its summative nature, lists Xuanzong's various actions in worshipping Taoism at the beginning of the heavens. The excavation of "Wu Zetian Song Mountain Tou Long Jin Jian" and "Tang Xuanzong Nanyue Tou Long Copper Jian" made it possible to study the religious practice of Taoism at this time. The dragon throwing ceremony has been studied by scholars, such as Sha Qi, Li Zero, Zhou Xibo, Liu Zhaorui, Zhang Zehong, Lei Wen and other Chinese and foreign scholars who have studied the origin and ritual of Taoist dragon throwing from different angles. [2] [3] In fact, the specific contents of the "True Destiny" and "Descending Birthday" (Birthday) recorded in the "Tang Xuanzong Nanyue Toulong Tongjian" reflect some of the characteristics of the Tang Dynasty Taoist Jai Yi reform and deserve in-depth study.
In March 1982, Zhongyue in Dengfeng County, Henan Province, unearthed Wu Zetian Jiushi First Year Song Mountain Dragon Golden Jane. Jane is rectangular, thirty-six centimeters long, eight centimeters wide, less than one centimeter thick, and has the inscription reads as follows:
1. Above: The Great Zhou Kingdom Lord Wu Xuan, Happy True Dao, Immortal Immortal, Zhen Zhong
2. Yue Song Gao Shan Gate, throw jin Jian Yi Tong pray for the three officials and nine houses to remove the crime of wu.
3. Taiyi Gengzi July Jia Shen Shuo Seven Days Jia Yin, the young envoy Hu Chaoji bowed again. Sincerely. [4]
Jiushi First Year "Wu Zetian Song Mountain TouLong Jinjian"
As early as the Daoguang period of the Qing Dynasty, Hengshan in Nanyue, Hunan Province, had unearthed a bronze jian of Tang Xuanzong's 26th year of the dragon confession, and Lu Zengxiang once described its form. According to the new expanded version provided by Mr. Feng Qiyong, the transcript is as follows:
1. Li Longji, Emperor Shenwu of the Kaiyuan Dynasty of the Tang Dynasty, was born on August 5
2. Birth. I wish to be blessed with the method of immortality and immortality, and I would like to follow the spirit of Shangqing
3. Wen, cast (thorn) purple cover immortal cave. If the Emperor is in the presence of the King, and is not worshiped, hereby orders the Taoist priests
4. Sun Zhiliang believes in Jane, but the Golden Dragon Yi is passed on.
5. Tai Nian Peng Yin June Peng Shuo Shuo Twenty-seventh Day Jia Zi Confession.
Three lines of text, Wen Yun:
Shi Chaoshan's doctor ordered the Shangzhu State to serve the provincial court bureau
Zhang Fengguo was born on August 18. Taoist Tu Dao,
Judge Wang Yuebin, August 10. The servant Qin retreated. [5]
Tang Kaiyuan twenty-six years Tang Xuanzong Nanyue tossed dragon copper simple rubbings
If you look closely at the text content of the two dragon throwing janes, you will find several differences. First of all, when confronted with Taoist deities, Wu Zetian and Li Longji called themselves in different forms. [6] However, Wu Zetian toulong Jinjian did not specify his "true destiny (the stem branch of the birth year)" and "the day of his birth". Whether the textual differences between the two kinds of dragon throwing janes appear by accident or are deliberately made due to different eras are worth investigating.
According to the edict of May 13 of the twenty-fourth year of the 24th year of the Tang Dynasty (736), the edict stipulates: "Every spring, after the meritorious deeds of the Golden Dragon King Hall of the Town are completed, they jointly throw themselves into the Landscape and Water Dragon Wall. On the day of the day, it is advisable to send a messenger to the post, and to join the prefecture and county, to send it out at the spot, and to make a quasi-appeal." [7] What is this criterion?
Fortunately, the Dunhuang manuscript, numbered P.2354 in the French Library, records the regulations of the imperial court in the Kaiyuan period on the specific ceremony of throwing dragons. The paper quality of the volume is fine black and yellow paper, the first part is damaged, and the tail is mutilated. Count the damaged ones, and store fifty-three lines. The Japanese scholar Obuchi Shinoburu dated this writing to the Kaiyuan period and named it "Touyu YubiYi".
The French Library holds P.2354 Dunhuang manuscript
Some of the text in the transcript is as follows:
1□□□□□□□□, sincerely care for the cultivation of cangsheng, frequent
2□□□□□□□□□ do not bow down for yourself, but first for one
3 Cut Cangsheng to tell □□□□□□ summon the spirit saint, beggar Gu Feng
4 Barnyards, no plagues. It is more than a dragon literary instrument that is not well-thought-out, or
5 will be wherever
6 Dragon Walls are all enshrined, and the inside and outside are repaired with gold hoops and other fasts,
7 there is a town altar dragon wall. Jai Bi, at that time, jointly surrendered to Haiyue's name
8 Shanshui Province to fast, Yishen League good deeds, begging to cut the source of sin, shangwen
99 days. Than came to the mission, but knew the line to throw the dragon, Wei Fu did not say, the dragon
10Big ben set up what fast? And let the scattered or lunar buried sand. [11]
11 There are three dragon walls each, which is the merit of the town and the country to ward off the plague. Suppose you are destined
12 The merits of the birth and the protection of the Lord's holy prostration must be affirmed
13 The fundamental cause is heard by all the saints. If it is not clear, it is passed on at a wasted cost
14 stagecoaches. Now the Meritorious Yuan's cultivation has been established into the Law of the Dragon Throwing Chapter,
15 longbi states, each attached to a copy, and the order of the altar map laying,
16 Non-direct envoys to save merit, all the states under the world have to slacken off, merit
17 Consummation, the gods rejoice. Than tossing the dragon makes not the dragon wall, lift also
18 Do not build an altar, and give a message to the emperor, if the province is named ShanshuiFu,
19 Nature depends. If Dingzhou is not named Shanshui Province, the matter must be selected
21 Scripture, pick up the monuments, interpret the place where you can throw them, and order them to build altars. Altar to cast
22 caves or water house two hundred steps, ordered to build, one foot four inches high, square
23 two feet and four feet, the mud is wiped clean. The altar has been swept around for a hundred steps since then
24 Sprinkle flat as you would. His people and overseers, devotions and fathers and elders, and fate
The 25 altars (driving) make people bathe and fast for three days. The path is open to please, and it is also necessary
26 Soo Drum Horn, Police Gathering Land God, Soo Yin Sound Whiskers Music
27 Gods. ...... [12]
Press: Lines 4-5 of the Upper Revelation Book say: "If you throw more dragon instruments than you do, you may use all the rituals of the Dragon, or use the three or five instruments, and steal from each other." "The miscellaneous rituals explicitly mentioned here are three or five and vantage. The nine pots are all the pots, which should refer to the folk fasting ceremony; the three five, that is, the three five fasts. Both are different elixirs of the Lingbao Sect. All in all, there was no fixed procedure for the dragon-throwing ceremony before that. The writing of this cloud "stealing and obeying each other" is to describe the situation of the dragon throwing ceremony before the promulgation of the "law" in the new year. In this regard, what is reflected in the "Wu Zetian Song Mountain Tossing Dragon Jinjian" should be this kind of unserious jai-d'oe ritual.
It is worth noting that lines 11-13 of the P.2354 manuscript specifically stipulate that the short text of the dragon throwing dragon should indicate the "original life" and "birth" of the emperor, so-called:
The true destiny, the merit of the birth, and the protection of the Lord's holy bow must all be affirmed. The fundamental reason is that all the saints hear about it, and if they do not know it, they will pass it on in vain.
P.2354 This record indicates that in the dragon throwing ceremony formulated during the new year, it was specifically required to write "honmei" and "birth" and so on. This is so stipulated because the Nativity, the Nativity, is related to the protection of the Eucharist. This kind of regulation, although it had budded in the previous Six Dynasties Dragon Throwing Ceremony, did not have a clear format specification. [13]
The original life, that is, the birth year of the stem branch, was an important religious taboo in the early Taoist tradition. [14] The Six Dynasties Ancient Lingbao Sutra ,Lingbao Immeasurable Human Shangpin Miaojing (靈宝無量人上品妙經), volume 1, records that "on the day of the original destiny, chanting is the sutra". [17] [18] Guan Ke said that his longevity was not eternal because "my life was in Yin, and I was born at night with a lunar eclipse". [19] [21]
Some scholars have pointed out that this doctrine of life is deeply influenced by Buddhist ideas. However, if the scope of the canonical records is limited, in the Sui and Tang dynasties, a large number of taboos related to Taoist practitioners were rarely found in Buddhism. Here are two examples:
Yuan Chong, Zi Defu, Ben Chen Junyang Xia Ren also. ...... Full of good Daoist techniques, quite understanding of the waiting, by the collar tai shi ling. ...... At the beginning of RenShou Chu, he said that there were more than sixty articles of the combination of the original life and the yin and yang law, because the above table said: "At the beginning of the emperor's birthday, it is not to stop the gods and the light and the spirit, jiaxiang should feel, as for the year of the life of the life, the birthday of the birth month, and the operation of the heaven and earth, the sun and the moon, the yin and yang law, the appearance of the union." The difference between this birth and the treasure calendar. Now and things renewed, change the year of Renshou, years and days, but also the time of the birth of the same, the heart of heaven and earth, the principle of benevolent life. Therefore, I know that Hongji is long-term and eternal. "Great joy, reward and reverence, and peers are incomparable." [22]
Shang Xianfu, Weizhou Jiren also. Especially good astronomy. He was first ordained as a Taoist monk. ...... In the second year of Chang'an, Xianfu played the song: "The subject of the order Nayin is in Jin, and now ying is confused to take the position of the five princes taishi." Ying, Fire, and Nengkkin are the signs of death for the subjects. Then The heavens said, "Become Qing Youzhi." He was made the Governor of Shui Heng and said, "Water can produce gold, and now he is going to the position of Taishi, and Qing qing has no worries." "In the autumn of his life, if he sacrifices his death, the heavens are very sorry." Fu took the Armillary Yi Supervisor as the Taishi Bureau, and was still subordinate to the Secretary Supervisor. [23]
Since the Jin and Tang dynasties, There have been many Taoist rituals, but in the Tang Six Classics officially promulgated by the Tang Dynasty, they have been neatly unified as "Seven Zhai" and "Three Blessings", which may also be regarded as one of the manifestations of Taoism's "submission" to the state:
...... There are seven jai: one of them is the Golden Dazai, which reconciles yin and yang, eliminates disasters and ambushes, and blesses the imperial land. The second is known as huang zhai and is the ancestor of all the babas. The third is the Ming Zhen Zhai, and the scholar zi Zai Qi first. The fourth is the three yuan zhai, the fifteenth day of the first month of the heavenly official, is the upper yuan; the fifteenth day of the seventh month, the middle yuan; the fifteenth day of october, the water official, is the lower yuan, all of which are self-confessed sins. Its five verses and eight fasts, the method of cultivating life and seeking immortality. Its six days are the charcoal fast, and all the emergencies are alleviated. Its seven days are natural fasting. Pu prays for all blessings. And You Xie Fu three things: one is the chapter, the second is the mash, and the third is the Lisha. [24]
The dragon throwing ceremony of the emperors of the Tang Dynasty belongs to the "Jinlu (箓) Jain" listed above. [25] According to the Tang Kaiyuan Licheng TouLong Zhang Wei Yi Law, toss long bi needed to write down his original destiny and the date of his birth, and this "law" had not been seen before. Compare the "Wu Zetian Song Mountain Tossing Dragon Jinjian" book style to clarify this point. From this slight change, it can be seen that when the Taoist fasting ceremony was incorporated into the state sacrifice system, it may have been regulated by secular power.
The dragon throwing ceremony was, of course, only one of the many means by which Tang Xuanzong pursued immortality. However, the pursuit of eternal life seems to be only one aspect of history. Through periodic state sacrifices such as throwing dragons, Tang Xuanzong could have a wide range of interactions with grass-roots society. According to Taoist tradition, before casting a dragon, it is necessary to read the dragon text. During this ceremony, the emperor's birthday and his authority were widely publicized and penetrated into the people.
According to the previous book no. P.2354, a large number of famous shanshui houses across the country have been required to set up altars and hold dragon-throwing ceremonies:
Than the dragon does not make a dragon wall, nor does it build an altar. Feng Xi surrendered that if the province designated the name of the prefecture ShanshuiFu, it would naturally be accurate. If Dingzhou is not named Shanshui Province, it is necessary to choose a map and scripture, pick up historical sites, interpret the place where it can be thrown, and order the altar to be built.
The so-called provincial "Famous Landscape And Water House", what are the famous Mountain Water Houses? I think it is the famous mountains and rivers in the ten provinces of the country listed in the "Tang Six Classics". If you consider the places of sacrifice and Taoist fasting, these Fangyue and Mingshan, Fangdu and Dachuan are all intertwined, constructing one liar, belief, and sacrifice space after another. All these famous mountains and rivers are located in the state capital, in accordance with the unified rules formulated by the state to throw dragons, the so-called "now the Meritorious Institute to cultivate and establish the law of the Dragon Throwing Chapter, the Law of The Law of The Dragon Wall, each attached, and the order of the altar map." Unless they go straight to the province, all the states under the heavens (doubting the word "no") are slack, the merit is perfect, and the gods are happy", that is.
Through his dragon throwing activities, Tang Xuanzong could establish close ties with religious forces in the local Taoist network. Local Taoist temples also interact actively with local officials and grassroots township institutions. "Yunmen Mountain Dragon Throwing Poems And Sequence" presents us with a vivid example of local dragon throwing. According to the "Quan Tang Poems" volume 258 contains this poem and the preface, the stone carvings of the "Shanzuo Jinshizhi" also have a record, but there are more than 20 words in the preface, and there are four sentences in the poem that are not in the "Quan Tang Poems", so the two versions of the synthesis and reference school are as follows:
There is Tang Tianbao Xuanmo Gu Yue Himself. Zhongsan Dafu, envoys to beihai county military, shou beihai county taishou pillar state tianshui Zhao Juzhen, climb the cloud gate mountain, throw gold dragon ring bi. Enshrined as the Kaiyuan Heaven and Earth Great Treasure Saint Wen Shen wu Emperor Blessing also. [26] Yu was sick and died in the year, thinking that the holy prayer was blessed, and it was advisable to shepherd and keep his relatives, and to be a servant and a non-ceremonial person. When it was, the Shangyuan gift was still unprepared, and the rest of the blame was not good. So I crossed. Yu wrote a good day and prayed for blessings. He and Zhongyuan and Xiayuan and bowed down to pray for the life of the Holy One. After praying and burning incense, throwing dragons and saluting, there were Ruiyun coming out of the cave gate, and the five colors flew back, and there was a sound in the air: "The emperor lives 11,100 years old." "When the prophecy was heard, Yu Nai danced with his hands and gave poems to sing his deeds, so he published a stone wall in front of the rock to record it.
Xiao Deng Yun men Mountain, straight up a thousand feet.
The top is lonely, and the road is narrow.
The front pair of vertical fissure peaks, the lower side is cut into a wall.
Yang Wei Lingzhi Show, Yin Cliff Fairy Milk □.
□□□ mountains, looking far away.
The sun is not out of the sea, and it is half a day red.
The big ravine is silent, and the blue is endless.
It is the first snow, and the cold ice is more accumulated.
Congratulations to the dragon yi, Ning An cloth fox white.
Pei En is the Only Holy Lord, praying for blessings in FangBo.
The Three-Element Chapter is ascended, and the Five Domains are □□.
The curtain is slightly green, and the machine is open.
Pray for the drums of heaven, and pray to the book of the end,
Kasumi Zhu Zhen, Lan Ji Huang Qiao.
Yu Ce is honest, and Xian Pei is running to the station.
The aroma enters the xiumen, and the clouds come out of the rocks.
Sincerity will be inspired, and great blessings will come to you.
Suddenly in the air, the emperor lived thousands of times. [27]
The stone carving is the eleventh year of Tianbao, the main book, the cliff height of four feet five inches and five minutes, the width of two feet, in Yidu County Yunmen Cave Xiguan Emperor Temple behind the north wall. Under the inscription of the stone carved poem is "Beihai County Taishou Zhao Ju Zhenshu." Book of Wu □ bohai. Countyman Li Yuanzhuang engraved" and other words.
Yunmen Mountain belonged to Beihai County (present-day Yidu County, Shandong), and is not found in the list of famous mountains and rivers listed in the "Hubu" article of the Tang Liudian, perhaps belonging to the situation that "Dingzhou has not been named ShanshuiFu" as stated in the P.2354 manuscript, and is the place of throwing dragons surveyed by "choosing the map and picking up historical sites". The "Yunmen Mountain Dragon Throwing Poems and Preface" indicates that if the gun taishou does not participate in the dragon throwing ceremony, it is necessary to use his subordinates to do it on his behalf. "Illness and moon stopped" refers to Zhao Juzhen's arrival in March of this year. He believed that praying for the emperor's blessing should be performed by the county taishou himself, and it was indecent to perform the dragon ceremony on behalf of the subordinate taishou. Zhao Juzhen once checked the shape of the Shangyuan TouLong Bi in March of that year and thought that it did not meet the specifications. So he cross-examined and re-held it on an auspicious day. What is the basis for Zhao Yuanzhen's examination? I think it is very likely that it is the "Law of the Dragon Throwing Chapter" or similar provisions. P.2354 stipulates: "The present Meritorious Yuan has cultivated and established the Law of the Dragon Throwing Chapter, and the Longbi Prefecture to be thrown is attached to each of them, and the order of the altar map is laid." It can be seen that every toulong prefecture or county has preserved this law. According to the regulations, the original destiny and the date of birth of Xuanzong will also be marked on the touing dragon bi, which should be related to the purpose of throwing the dragon for "praying for the life of the saint". Under the personal supervision of Zhao Yuanzhen, the dragon throwing ceremony was successfully held. Judging from the date of the beginning of the "Gu Yue Ji Wei", Zhao Yuanzhen changed the dragon throwing ceremony from March to November. From the records of the upper yuan, the middle yuan and the lower yuan in the text and the related meanings of the text, it seems that there are different "dragon throwing ceremonies" around the three officials of heaven, earth and water. Du Guangting's Taishang Huang Zhen Zhai Yi volume 55 "Tou Long Bi Yi" said: "The Avenue is one, the biochemical three talents, and Tao Jun is universal, so it is divided into three yuan of Cao, in order to advocate sin and blessing, that is, the three officials of heaven and earth and water, and the actual division of three yuanye." The life and death of a human being is long, and the sin is good and auspicious, and it is not unrelated. The Three Baskets are simple texts, and the three yuan canonical grids are also. The P.2354 manuscript also says: "And The Lingsanshuo has three dragon walls each, which is the merit of the zhenguo to ward off the plague." Zhao Juzhenshi also said: "The Three YuanZhang is ascended, and the Five Domains are □□. After the dragon throwing ceremony, Zhao Juzhen also recorded the divine anomaly he had seen, that is, the so-called: "Ruiyun came out of the cave gate, the five colors flew back, and there was a sound in the air: 'The emperor lives 11,100 years old.'" And recorded the scene in poetry: "The aroma enters the door, and the clouds come out of the rocks." Sincerity will be inspired, and great blessings will come to you. Suddenly in the air, the emperor lives a million. Zhao Mingcheng's "Golden Stone Record" once commented on Zhao Juzhen's "Yunmen Mountain Dragon Poem": "In Gai Tianbao, Xuanzong Fang advocated the Taoist theory to pray for a long time. Therefore, at that time, the detractors and delirium were all called strange and good. And the golden stone carved by Ju Zhen can be described as foolishness in order to deceive the afterlife. Xiangrui should be the norm in various counties and counties when casting dragons, but there are only some sporadic records in the existing historical materials. The Yuangui of the Book of Records records that when Tianbao was in shu county in the fourth year of the Ceremony of Throwing Dragons, a similar auspicious rui occurred: "The Taoist priest Deng Zifu cast a dragon in Jiangtan, and there were large snakes that grew one foot long and swam out from the pond, and there were five colors of literary brilliance and abnormal snakes. There are clouds of green clouds on it. I hope to compile it in the annals of history. ”
According to P.2354, as a representative of the local grassroots forces, the villagers were invited to participate in the ceremony of praying for the emperor's long life. Before the complex symbolic ceremony, the sense of identification of fathers and elders with the state and the regime will surely increase. If we say that the traditional Confucian ritual of suburban worship is the emperor praying for universal blessings such as cosmic order, smooth wind and rain, and national peace and security. Then, the function of The Buddhist and Taoist fasting rituals reflects more the emperor's pursuit of his own happiness. However, in the process of the blessing ceremony, the emperor never forgot to use various means to make the people remember his authority.
The Taiping Imperial Records quote the Red Book Jade Tips: "Sink in the fountain of Qingling, bury the yue of life." Three officials and nine houses, the book people have done meritorious deeds, and their reasoning is very clear. Although Tang Xuanzong held a dragon throwing ceremony in all the famous mountains and rivers of the country, Mount Hua, as the original mountain of Xuanzong, seems to have received special attention. From the Xiantian to Tianbao years, the history books also record a series of events related to the original fate of Xuanzong in Xiyue Huashan. [32] This phenomenon probably arose because the emperors were inspired by their religious experiences. Originally a taboo in religion, it has increasingly become a reason for secular society to change the state ritual system. According to the Old Book of Tang and The Chronicle of Etiquette, "Emperor Xuanzong was born at an old age, and took Huayue as his own destiny. In July of the second year of the first heaven, in August, he was ugly, and the god of Huayue was crowned as the King of Jin. Wu Zetian first gave Songshan, one of the Five Mountains, the title of King of Tianzhong, and after Wu Zetian, what attracted attention was Tang Xuanzong's activity to seal the mountain. The first mountain that Xuanzong sealed was not Mount Tai in the East Where he would hold the Ceremony of Sealing Zen, but Mount Hua in the West, and the significance of the crowning of the king on the mountain was to construct a system of domination. This system treats natural mountains as personified deities, like "vassals", into the emperor's system of domination. This dominating structure is particularly similar to the ranks awarded to the gods by the Buddha and Taoism when they receive the local temples. However, if you think about it, Li Tang included the Taoist leader Lao Zi Li Er in the li tang royal genealogy, in fact, from another point of view, it is also marking the "Taoist" image of Emperor Li Tang. [37] Perhaps, the Taoist domination of mountain gods may have vaguely influenced the traditional Confucian concept of mountain and river sacrifice. In the Sui and Tang dynasties, Daoist priests often used to dominate Yue Shen as their ability, such as the famous Daoist priests Ming Chongyu and Ye Fashan, who had stories of fighting with Yue Shen, which is an example.
After Emperor Xuanzong enthroned the god Huayue as the King of Jin in the second year of Emperor Xuanzong's reign (713), the Taoist priest Ye Fashan quickly held a ceremony to pay homage to Huayue. Su Yong's "Fenghua Yue God for the Golden Heavenly King System" Yun:
However, there are five Yue, one Taihua, the Imperial Residence, and the Happy Fortune. Congratulations to the Great Treasure, Zhaoye Shenjing, sincere prayer, divine contract subliminal feeling. Those who are chaotic and rebellious, and there are armored soldiers who steal their hair; those who fight against each other, and those who follow the wind and rain help. Never say a word of praise, rather forget to look up; gong Maomei, repay Desi Cun. It is advisable to seal the god Huayue as the King of Jin, and still order the Dragon Landscape Daoist, the Hongxu Qing to be placed outside, and the YueGuo Gong Ye Fa shan to prepare the ceremony and sacrifice, and the lord will carry it out. [38]
Although the cloud offers sacrifices, the mountain sacrifices presided over by Taoist priests may be different from the traditional Confucian sacrifice tradition. "Ye Gongming Monument" Yun: "The country has a world of affairs, will travel to the sea, the public taste of gifts and gifts, can be clean and shameful." According to the "Treasure Carving Series" volume 15 "Tang Chongyuan Palace Stele", Ye Fashan once "bought the jade book and threw the dragon to set up a fast" in Maoshan in the second year of Jingyun. [40] [41] It can also be seen that throwing dragons is a job that Ye is familiar with. According to the "Tang Kaiyuan Licheng TouLong Zhang Wei Yi Law", the emperor's original life and birthday must be written on the tou long bi (see above for details), and the relationship between Xuanzong's original life and Mount Hua is thus highlighted, which may be closely related to the Taoists' active participation in mountain sacrifice activities.
There are also some clues about the interconnection between Taoism, Honmei, and Shanyue. For example, the Old Book of Tang says: "In the tenth year of the new century, because of the luck of the Eastern Capital, a monument was erected in front of the Huayue Ancestral Hall, which was more than fifty feet long." He also placed a Taoist temple on Yue Shang and practiced Gong De. The reason why Daoists are practicing merit here is probably because Xuanzong's original destiny is in Mount Hua. Unlike the other four mountains and other famous mountains, the king of Mount Hua begins with the five elements of "jin", and was first named jin tianwang, which should also be related to the true destiny of Xuanzong. Lei Wenyi once pointed out that since the Southern and Northern Dynasties, Taoism has shown great interest and positive concern for participating in national festivals. During the tang dynasty, Zen sealing activities were permeated with many Taoist factors. [44]
From the twenty-third year of the new century (725), the Wenwu hundred officials headed by Xiao Song constantly requested Xuanzong to seal Mount Song and Mount Hua together. [45] Although the trip was not made due to the "ancestral hall disaster", one of the reasons listed for his request was that Xuanzong's original life was in Mount Hua:
Stealing yuehua mountain to the west, shizhen jingguo, the province of the emperor and yu, and the place where the spirit immortals depend, can be sealed. In the case of Jin Fangzheng, in line with His Majesty's true destiny, the White Emperor came to the altar and told His Majesty the Basket of Eternal Life. The origin is sacred, or there is a bright sign, and it can be sealed. In the past, King Cheng of Zhou took Zhai Tong as a play, and Uncle Tang was sealed because of it, and the words of the Gairen Jun, the movement was made into a constitution, and the matter was meticulous, and it was not neglected. In fact, His Majesty's words are sealed, and the gods are staying, and the Tao has been agreed upon in Shengping, but the matter has not been matched by Zhen Yan. How can it be reduced to public and private concessions...
As we all know, the pursuit of eternal life is an important concept of Taoism, and the Tang Six Classics, as the official text, describes the characteristics of Taoism as follows: "Those who follow their Tao, Xian Yishu to remove evil and tiredness, bathe in snow and spirit, and ascend to heaven in the daytime, and live forever." Previously, Barrett also based on the R. WL Guisso) speculates that Empress Wu was the same age as Emperor Gaozong, and believes that It is also very likely that Empress Wu also had Mount Song as her own destiny; therefore, the activities of sealing Zen may be related to the original life of Emperor Gaozong and Wu Zetian. [48] [49] However, the relationship between Xuanzong's original destiny and Fengchan Huashan is proved by definite evidence. Du Fu also expressed the following statement in the "Fengxi Yue Fu Order": "The national Tude, in harmony with the Yellow Emperor, the Lord's original destiny, and the Jin Tianhe." ” [51] [52]
On the eve of the Tianbao Nine Years (750) plan to seal Zen, there is another thing that makes this person look strange and interesting:
Li Shi's sexual neglect rate, Li Linfu tasted the appropriate knowledge: "There is a gold mine in Mount Hua, and it can enrich the country, and the Lord does not know it." "He said it on a day, for the sake of doing things. Shang Yi asked Lin Fu, "The subject has long known it, but His Majesty Huashan's own destiny, where the king's qi is, is not appropriate, so he does not dare to say it." The upper Lin Fu was already in love, and Bo Shizhi's worries were not familiar, saying: "From now on, it is advisable to discuss with Lin Fu first, and there is no need to get rid of it." "The right thing to do is to tie your hands. [53]
Hu Sansheng explained the above contents, citing the imperial "Huayue Stele", which reads: "'To the birth of the boy, the year of Jingjiao, the mid-autumn of the moon, the shengde of shaoxiao, the original destiny of Xie Taihua, so it is often the lingyue of the lingyue, and the god of the grasshopper. Lin Fu knew this, so he fell into it by mistake. ”
This life is the stem of the birth year, or it can be understood as the root of life. In Tang Xuanzong's eyes, Mount Hua was where his original destiny lay. As we all know, Fengchan, as the most important ceremony of sacrifice in the country, emphasizes "changing surnames and sealing", and when Xuanzong wants to change the tradition of Wuzhou, revitalize the Li clan guozuo, and continue the orthodox moral movement of the royal family, he will inevitably be enthusiastic about fengchan such a powerful political propaganda function and performance. After sealing Mount Zen, Emperor Xuanzong wanted to seal Mount Zen, and I am afraid that it was inseparable from his own destiny. At the beginning of the heavens, Tang Xuanzong had a series of honor activities for Mount Hua, and the status of Mount Hua, as one of the Five Peaks, was greatly improved. After that, the "divine personality" of Huashan that the people believed in was the Golden Heavenly King. [55]
The above we have made some discussions on the issue of the emperor's life at the beginning of the heavens. In fact, the day of the birth, like the original destiny, has also had an impact on several levels in the relevant ceremonial activities on the occasion of the opening of the heavens. The "Thousand Autumn Festival" is set up for birthdays, and the so-called "Empress Zhaocheng is in the Palace of the Prince of Xiangwang, and the birth is on August 5th." After ZTE, the system is the Thousand Autumn Festival. Give the people of the world three days of wine and wine, and the fate of the sake, thinking that it is always the same." [56] [57] The "Shou Xing" rank in the state sacrifice originally belonged to the "Small Ceremony", but later because of the birth day of Emperor Xuanzong, the shrine was also raised and a separate altar was set up. [58] [59] [60]
Afterword
The emperor system in ancient China was originally a set of "authoritative domination" models. Before the rise of Buddhism and Taoism, its ideological concepts were mostly constructed by Confucianism, its organizational structure was the layered construction of the relationship between kings and subjects, and its maintenance concept was "loyalty and filial piety"; the legitimacy of its source of power needed to be found in the two sacrifice systems of "suburban heaven" and "zongmiao". However, the rise and spread of Buddhism and Taoism in China has led to various interesting changes in the "emperor" system. [61] When discussing the funeral of the emperor, Mr. Wu Liyu pointed out that the private etiquette of the emperor and the growth of the emperor's "private" power in the Tang Dynasty were prominent in the national ceremonial system, and the discussion was very high. [62]
Birth and birthday, as auxiliary factors to the monarch, were not important in the past. However, in the historical process of Tang Xuanzong's opening of the heavens, the changes in state sacrifices and even social customs caused by the monarch's life (birth year) and birthday are very eye-catching. The Taoist Dragon Throwing Ceremony needs to write the monarch's original destiny and birthday; the "shouxing" sacrifice is raised to the shrine because of the emperor's birthday;[64]
All of this actually shows that in the eighth century AD, the two religions of Shi Dao were having a subtle impact on imperial rule and political propaganda. This is a unique political culture that emerged in the seventh and eighth centuries, which is worthy of attention. The author does not intend to discuss the relationship between "imperial power and religion" here, because similar to the honmei, the day of birth, the day of Xuanzong's true form and the day of rebirth, just like the buddha statues and the celebration of the Buddha's birthday in buddhist temples, this seems to be a kind of "self-comparison", to put it bluntly, it is actually a simulation of religious idols by human emperors. This may have been obtained "unconsciously" by the emperor from his own "religious worship" and "religious experience". The organizational forms and ritual experiences of religions were the inspiration for these ritual changes, which led to all the factors in the emperor's body, including appearance, honorific title,
The imperial order structure of "emperor-subjects" constantly borrows and absorbs the domination of "religious idols-believers". Therefore, the "deification" factor of religious idols is also constantly absorbed by secular emperors. Knowing this, it is not difficult to understand that symbolic factors such as birth and birthday will gradually become important factors influencing the Confucian ritual system and in turn acting on religion. This is also the issue that we have to pay attention to today when we study the strengthening of imperial power around the seventh and eighth centuries. From the subject's point of view, it seems that they are also easily receptive to such propaganda and domination in their long-term religious experience and belief. In the consciousness of the Tang people, the birthday festival is the "birth of the saint", and the meaning of the birthday is nothing more than to transform the monarch into an idol through the national celebration, into the embodiment of a "holy spirit" existence, and the changes in state sacrifice and social life are the means and external appearances in this transformation process.
* This paper is one of the phased results of the 2017 National Social Science Foundation Youth Project "Research on Excavated Documents and Etiquette In the Tang Dynasty" (17CZS010).
[1] (Later Jin) Liu Xun: Old Book of Tang, vol. 24, Liturgical Chronicle IV, Zhonghua Bookstore, 1975, p. 934.
[2] See Li Zero, "A Study of the Jade Edition of Qin Prayer Disease", Sinology Studies, vol. 6, Peking University Press, 1999, pp. 525-548. Hou Lishi is the author of "The Continuation Examination of Chinese Fangshu", Zhonghua Bookstore, 2014, pp. 343-361. Zhou Xibo, "Dunhuang Writing Volume P.2354 and the Taoist Dragon Throwing Activity in the Tang Dynasty", Taipei Dunhuang Studies, Vol. 22, 1999, pp. 91-109. Lei Wen: Later, "Yue Du TouLong and the Political Propaganda of the Wuzhou Revolution" Ge Zhaoguang: Liu Zhaorui:
[3] See Feng Qiyong, "Tang Xuanzong's Entrance Examination: An Examination of Tang Xuanzong's Entry into the Dao in the 26th Year of the New Century", Tang Studies, vol. 20, Peking University Press, 2014, pp. 257-263.
[4] The text recorded here refers to Chen Yuan's interpretation of the Taoist Jin ShiLuo. (Heritage Press, 1988, p. 93.) ）
[5] For the latest expansions and transcripts, see Feng Qiyong, "Tang Xuanzong's Examination of Entering the Dao:Examination of Tang Xuanzong's Entry into the Dao in the Twenty-sixth Year of the New Century", Tang Studies, vol. 20, p. 257.
[6] In May of the third year of the Holy Calendar (700), Wu Zetian not only took the elixir made by the Taoist monk Hu Chao, but also changed the era name to "Jiushi". This probably indicates that the elderly Wu Zetian has certain expectations for healing and seeking eternal life. It is worth noting that there is also such a passage after the "Disease Xiao Liao" recorded in the Zizhi Tongjian in this year: "(May) Decontamination ugly, pardon the world, change the Yuan Jiushi; go to the Heavenly Book of The Golden Wheel of the Great Sage." The "Great Sage of the Golden Wheel of the Heavenly Book" reveals that Wu Zetian completely gave up the title of Buddhist reincarnation king that had been retained since the second year of longevity (693) on May 5 of this year. Therefore, in the Dragon Throwing Jian in July of the first year of the Long Dynasty, Wu Zetian called himself "The Great Zhou Lord Wu Shuo". (See Zizhi Tongjian, vol. 206, Tianhou Jiushi Yuan Nian, p. 6546)
[7] (Song) Wang Pu: Tang Huijiao, vol. 50, Miscellaneous Records, Shanghai Ancient Books Publishing House, 2006, p. 1029.
[8] See [Japanese] Daibuchi Ninjin: Catalogue of dunhuang Daoist Classics, Fuwu Bookstore, 1978, p. 330.
[9] See Wang Ka, "A Study of Dunhuang Taoist Literature: A Review, Catalogue, index", China Social Science Press, 2004, p. 24.
[10] Mr. Liu Zhaorui recorded this as "nine" (see Shi Shi: "Taoist Dragon Throwing Instrument from Archaeological Materials: On the Origin of the Dragon Throwing Instrument", Archaeological Discoveries and Early Taoist Studies, Beijing: Cultural Relics Publishing House, 2007, p. 250. Mr. Cao Ling of Shanghai Normal University suggested that the nine statues here refer to the folk rituals. After careful identification, Cao said yes, I would like to express my gratitude.
[11] The Six Classics of Tang, vol. 4, "Ancestral Langzhong": "There are three things in the (Taoist) Yu Xie Fu: one is the chapter, the second is the qi, and the third is Li Sha. Of these three, the law of chapter and the law of the mash is well known, while "Risha" is rarely discussed by scholars. Both the Japanese Chikuro Hiroike School Commentary and the Chen Zhongfu Point SchoolBook point out that volume 63 of the "Book of Latent Certainty" quotes the "Six Classics" "Lisha" as "burying sand", but neither of them has been broken. (Chen Zhongfu Dian: "Tang Liudian", volume 3, Zhonghua Bookstore 1992 edition, p. 125; Notes by Chikuro Hiroike, supplemented by Tomoo Uchida: "Six Classics of the Tang Dynasty", vol. 3, Sanqin Publishing House, 1991 edition, page 102) In summary, the word "Lisha" in the current version of the Tang Liudian should be changed to "buried sand" according to the "Book of Hidden Truth". Although the method of burying sand is listed by the Tang Six Classics as one of the three Taoist spells, it is not common in historical records. Nevertheless, from the few records cited above, it can also be seen that the burial of sand has been circulated and applied from the Eastern Han Dynasty to the Tang Dynasty. Sun Qi of Shandong University believed in teachings: "Burying sand" is a Taoist method of avoiding epidemics and disasters, which appeared in the Eastern Han Dynasty and was created by the alchemist Liu Gen. Volume 742 of the Taiping Imperial Records quotes the Biography of Liu Genbei as saying: "Yingchuan Taishou to the official, the people were plagued, more than half of the officials died, and Lady Lang Jun was ill. Fujun seeks the art of eliminating the epidemic qi from (Liu) Root. Gen yue: 'Yin Shu is discouraged in the sea. This year is too old in Yin, in the land of listening, wearing the ground three feet deep, fang and deep, taking the sand three axes in the middle, with three liters of pure wine on it. 'The king is from it, the sick are healed, and the plague is extinguished.' (Zhonghua Bookstore, 1960 edition, p. 3294) This matter is also inherited from Ge Hong's "Biography of the Immortals", and this method is "effective as it is commonly used later" (Hu Shouwei Proofreading: "Interpretation of the Transmission of the Immortals", Zhonghua Bookstore 2010 edition, p. 298). The method of burying sand was still in use until the Tang Dynasty. Wang Ji's poem "After Illness and The House" poem Yun "Buried sand and the epidemic qi, Zhenshi Yu Fierce Year" (Chen Shangjun Edited: "Supplement to the Poetry of the Whole Tang Dynasty", Zhonghua Bookstore 1992 edition, p. 651), that is, its affair. Its specific operation can be found in the "Burial of Sand Law" article of Wang Zhongqiu's "Record of Regents" collected in the Ming "Orthodox Daozang", Yun: "If the age is too old in Yin Noon, the harmful qi is in the hai; the age is in the ugliness of the unitary unit, the harmful qi is in the yin; the age is in the hai, the harmful qi is in the Shen; the age is in the Shen Zichen, and the harmful qi is in the sun." When in the place of harmful qi, make a pit three feet deep, take the good sand in the east flowing water and place it in the pit, and then cover it with soil, and the family size will step on it, and build it with a pestle, and each two or seven pestles, that is, the harmful gas will be eliminated, and there will be no disaster or disease. The Guoyi Provincial Temple can be used for it, and all of them are used on the fifth day of the first lunar month, which is auspicious. (Zhonghua Daozang, vol. 23, Huaxia Publishing House, 2004.)
[12] The transcript refers to Liu Zhaorui, "The Taoist Dragon Throwing Instrument from Archaeological Materials: On the Origin of the Dragon Throwing Instrument," Archaeological Discoveries and Early Taoist Studies, p. 250.
[13] For example, the format of the "Tou Long Jian" in the "Yuan Shi Ling Bao Suing the Earth Emperor to Reduce The Guilt and Seek the Immortal Shangfa" compiled by Lu Xiujing of the Southern Dynasty seems to reveal some hints of the "Original Life" writing: "Mr. Lingbao Chidi (female Yun Daoist) was born in a certain year and a certain month, the fate was nine days, the Nandou territory, may the gods wish immortals, live forever, fly Shangqing, the Emperor Of the Nine Earths, the Yellow God of Peng, the Five Emperors of Tufu, the Record of Begging Sins, Le Shang Tai Xuan, Please Yi Zhonggong, Cast Jane's Name, Golden Button Confidence, Golden Dragon Transmission." Although the year and month of birth are listed in the simplified text, it does not directly write the original life and the birthday.
[14] There have been several studies in academic circles on the origin of the concept of "honmei", but there is some controversy. The focus of the controversy is mainly on whether the concept of honmei originates from "Buddhism" or "Taoism". Judging from the existing literature, the author tends to think that the "honmei" taboo in the Taoist tradition seems to be earlier. See Jia Erqiang, "The Strategy of "Honmei"," Chinese Classics and Culture, No. 2, 1998, pp. 46-49. Liu Changdong, "Examination of The Essence of Life", Journal of Sichuan University, No. 1, 2004, pp. 54-64.
[15] Wang Ming, "Interpretation of the Baopuzi Inner Chapter", Zhonghua Bookstore, 2007, p. 209.
[16] Ibid., p. 325.
[17] Daozang, Cultural Relics Publishing House, Shanghai Bookstore, Tianjin Ancient Books Publishing House, 1988, p. 3.
[18] Written by Tao Hongjing, edited by Tadao Yoshikawa and Kunio Maigu, eds., Notes on the True Truth, vol. 8, Zhen Received The Order, China Social Science Press, 2006, p. 247.
[19] (Jin) Chen Shou: Romance of the Three Kingdoms, vol. 29, "Guan Ke Biography", Zhonghua Bookstore, 1997, p. 826.
[20] Liu Yiqing, Yu Jiaxi, "Shishu Xinyu Shu", Shanghai Ancient Books Publishing House, 1993, p. 827.
[21] Book of Jin, vol. 95, The Biography of Dai Yang, Zhonghua Bookstore, 1976, 2470 pp.
[22] (Tang) Wei Zheng et al., Book of Sui, vol. 69, "The Biography of Yuan Chong", Zhonghua Bookstore, 1973, p. 1611.
[23] (Later Jin) Liu Xun: Old Book of Tang, vol. 191 Shang Xianfu, Zhonghua Bookstore, 1975, pp. 5100-5101.
[24] (Tang) Li Linfu et al., Book 4 of the Six Classics of Tang, Libu Shangshu, Zhonghua Bookstore, 1992, p. 125.
[25] For a study of Jin Zhenzhai, see Chapter 6 of the Chinese translation of The Construction of a New Paradigm taoist history, Qilu Book Society, 2014, pp. 160-224. Lü Pengzhi: "Lingbao Liuzhai Examination", Wenshi, No. 3, 2011.
[26] In the preface to this poem, Xuanzong Zun is written, and the inscription of the Shanzuo Jinshizhi is different from the Quan Tang Poem. According to the New Book of Tang and the Chronicle of Xuanzong, Tianbao Seven Dynasties Qunchen Shangzun was called "Kaiyuan Tianbao Shengwen Shen Wuying Dao Emperor". Tianbao Eight Years restored the title of "Kaiyuan Heaven and Earth Great Treasure Saint Wen Shen Wuying Dao Emperor". According to the record of the "Shanzuo Jinshi Zhi", it is obvious that the honorific title of Tianbao Seven Years, but the stone carving stands in the eleventh year of Tianbao, then the honorific title of Tianbao Eight Years should be taken from the Quan Tang Poem.
[27] Quan Tang Poems, vol. 258, Yunmen Mountain Toulong Poems, Zhonghua Bookstore, 1960, p. 2880. Tongshan (Qing) Bi Yuan and Ruan Yuan: Shanzuo Jinshizhi, vol. 12, Complete Compilation of Stone Carvings of the Five Dynasties of Sui and Tang Dynasties (I), Beijing Library Press, 2003, pp. 798-799.
[28] (Tang) Du Guangting: Taishang HuangYi, vol. 55, "Tou Long Bi Yi".
[29] (Song) written by Zhao Mingcheng, Jin Wenming's Proofreading of the Golden Stone Record, vol. 27, Poems of The Dragon Throwing of Tang Yunmen Mountain, p. 476.
[30] The Yuangui of the Book of The Imperial Family, vol. 54, Imperial Department, Shang Huanglao, p. 601.
[31] Taiping Imperial Records, vol. 676, Daobu XVIII Jianzhang, photocopy by Zhonghua Bookstore, 1960, p. 3015.
[32] Regarding the relationship between Mount Hua and Emperor Xuanzong, however, the inclusion of "Mountains and Emperors' Lives" in this discussion system will highlight another significance. See Jia Erqiang: Zhu Yi: The recently emerged Tombstone of the Tang Dynasty Gaodao "Tian Dai" reveals that Tian had "repaired the merits of the Original Life and examined the merits of the TaixuanGuan during the reign of Emperor Xuanzong", which also shows that the Taoist priests attached great importance to the "True Destiny" at this time. Detailed reference to Leiwen: Niu Jingfei, "Tang Xuanzong's Chongdao Activities from the Tombstone of Gao Daotian Near", Literature, No. 2, 2019.
[33] See (Later Jin) Liu Xun, Old Book of Tang, vol. 23, Liturgical Chronicles, p. 904.
[34] (Later Jin) Liu Xun: The Old Book of Tang, vol. 23, Liturgical Chronicle: "There will be something going on Mount Song, and the first envoy will be sent to offer sacrifices to pray for blessings and help, and the system will be made, and the song mountain will be the god of the mountain, and the god of the Song Mountain will be the king of heaven, and the lady will be the concubine." (p. 891)
[35] (Song) Song Minqiu: Collected Edicts of the Tang Dynasty, vol. 74, Zhonghua Bookstore, 2008, p. 418.
[36] See (Tang) Du You: General Classics, vol. 46, p. 1283. See also Tang Huijiao, vol. 47, p. 977.
[37] See (Tang) Du You: "Lao Jun Ancestral Hall" in volume 53 of the General Classics: "In the first year of the Tang Dynasty, Lao Jun was posthumously named Emperor Xuanyuan of Taishang. In September of the first year of civilization, Emperor Xuanyuan's wife was made empress dowager, and a statue was erected at the Laojun Temple. In March of the second year of the new century, the ancestral temple of Emperor Xuanyuan was posthumously honored by Emperor Xuanyuan's father Zhou Shang yushi Dafujing, posthumously honored as the Emperor Xiantian Tai, and still set up a temple in Yu County, quasi-Xiantian Empress Dowager. ...... In the first year of Tianbao, the ancestral temple Xuanyuan Temple was promoted to the rank of Emperor Xuanyuan in ancient and modern times. (p. 1478)
[38] (Song) Song Minqiu: Collected Edicts of the Tang Dynasty, vol. 74, Zhonghua Bookstore, 2008, p. 418.
[39] Chen Yuan, ed., Taoist Jin Shiluo, p. 107.
[40] (Song) Chen Si: Bao carved series, vol. 15", "Tang Chongyuan Palace Stele", 100,000 volumes of Wuxing Lu's lou publication in the fourteenth year of Qing Guangxu.
[41] See also the "Epitaph and Preface to the Epitaph of Guo Zunshi, Three Views of the Eastern Ming Temple of the Tang Dynasty", unpublished.
[42] Old Book of Tang, vol. 23, Liturgical Chronicles, p. 904.
[43] (Qing) Dong Yu: Quan Tang Wen, vol. 41, Zhonghua Bookstore, 1983, p. 447.
[44] See Lei Wen, Beyond the Suburban Temple: Sui and Tang State Sacrifice and Religion, p. 135.
[45] See YuanGui, vol. 36, Imperial Division, pp. 403-404.
[46] See Yuangui, vol. 36, Imperial Division, p. 405.
[47] The Six Classics of Tang, vol. 4, Libu Shangshu, p. 125.
[48] Timothy H. Barrett, see RWL Guisso, for details of this speculation about Gui Shiyu, in RWL Guisso,
[49] See Lei Jiaji: The Biography of Wu Zetian, People's Publishing House, 2001, pp. 22-26, 64.
[50] Du Fu, Qiu Zhao'ao, Notes on Du Shi, vol. 24, Zhonghua Bookstore, 1985, p. 2160.
[51] The Imperial Household, Vol. 4, Imperial Division, pp. 45-46.
[52] See Lü Bo, "The Dispute over Virtue and Fortune and the Orthodoxy of the Tang Dynasty: Taking the "Two Kings and Three Kes" as a Clue," Chinese Historical Studies, No. 4, 2012, p. 132.
[53] (Song) Sima Guang: Zizhi Tongjian, vol. 215, "Five Years of Xuanzong Tianbao", p. 6870.
[54] Ibid., p. 6870.
[55] For more information on this jin tianwang belief, see Jia Erqiang, "On the Belief in Huashan in the Tang Dynasty," Studies in Chinese History, No. 2, 2000, pp. 90-98.
[56] Taiping Guangji, vol. 485, "The Biography of the Old Father of Dongcheng", Zhonghua Bookstore, 1961, p. 3993.
[57] The Tang Dynasty Kaiyuan Ceremony, vol. 91, "Jiali Emperor Qianqiu Festival Received Pilgrimage from the Crowd", Minzu Publishing House, 2000, pp. 452-457.
[58] See (Song) Wang Qinruo, Yuan Gui of the Imperial Household, vol. 33, "Imperial Department, Chongjiao", Zhonghua Bookstore, 1960 photocopy, pp. 360-361.
[59] See Lei Wen for details: "Longjiao Xiandu: The Shaping and Transformation of a Religious Shrine in the Tang Dynasty", An Analysis of the Stone Carvings of the Golden Urn, Fudan Journal (Social Science Edition), No. 6, 2014, p. 93.
[60] See Ikeda Wen: "Tencho Festival Pipe View", in Mr. Aoki Kazuo Honmei Memorial Association, "Ancient Japanese Culture", Tokyo: Yoshikawa Hirobunkan, 1987, pp. 321-357; Zhu Ruixi: "Festivals of the Song Dynasty", Journal of Shanghai Normal University, No. 3, 1987, pp. 74-75; Guo Shaolin: "On the Birthday Celebration of the Sui and Tang Dynasties", Shaanxi Normal University Daily, No. 3, 1988, pp. 89-94; Zhang Zexian: "The Birthday of the Tang Dynasty", originally published Wei Jin Southern and Northern Dynasties Sui and Tang History Materials" No. 11 (1991), later included in "Zhang Zexian Collection", China Social Science Press, 2007, pp. 471-488; Qiu Zhonglin: "Birthday Celebrations: Qingshou Culture of Ming and Qing Society", New Historiography, Vol. 11, No. 3, 2000, pp. 101-156; History of the Founding of the Holy Festival on the Occasion of the Tang and Song Dynasties, Tang History Series, vol. 13, Sanqin Publishing House, 2011, pp. 250-279;
[61] For a representative paper on this research, see Sun Yinggang, "The Reincarnation King and the Emperor: The Influence of Buddhism on the Concept of medieval Monarchs," Social Science Front, No. 4, 2013, pp. 78-88. Sun named the phenomenon that the monarch has the dual identity of "Heavenly Son" and "Reincarnation King" as "Double Mandate of Heaven".
[62] See Wu Liyu, "The Emperor's "Private" Ceremony and the State Metric System: The Staging and Flow of the "Post-Kaiyuan Ceremony"," Chinese Social Sciences, No. 4, 2014, pp. 160-181.
[63] See (Song) Wang Qinruo: "Yuan Gui of the Imperial Household", vol. 33, "Imperial Department, Chongxian Sacrifice", Zhonghua Bookstore, 1960 photocopy, pp. 360-361.
[64] Taiping Guangji, vol. 485, "Biography of the Old Father of Dongcheng", Yun: "(Li Longji) was born in the Chicken Chen, making people fight cocks in the court, and zhaochao was in taiping. p. 3993.
[65] The inspiration for the establishment of the Thousand Autumn Festivals should come from the birthdays of the Buddha and the Birthday of the Dao. Volume 54 of the Imperial Household Yuangui (陳府元龟) volume 54 of the Imperial Household says: "(Tianbao Five Years) In February, Chen Xilie, an envoy of the Taiqing Palace and a servant under the door, played the following: 'Respectfully, Emperor Xuanyuan of the Taisheng Ancestor was born on February 15, which is both auspicious chen, that is, the day of Lent, please take one day off on the birthday of the Buddha on April 8. 'From there. p. 601.
[66] For example, in volume 54 of the Book of The Yuangui of the Imperial Household, "Emperor's Department, Shang Huanglao", says: "At the beginning of the first year of Tianbao, the Xian order workers of the Taiqing Palace to quarry white stones in Mount Taibai as Xuanyuan Shengrong, and xuanzong shengrong stood on the right side of Xuanyuan, all dressed in the crown of the king, and painted colored pearls and jade. ...... In March of the third year, the two capitals and the counties of the world were in the Kaiyuan Temple and the Kaiyuan Temple, and the emperor and other heavenly figures and Buddhas were cast in gold and bronze. p. 599. The latest research on this issue can be found in Lei Wen: "On the Images and Sacrifices of Emperors of the Tang Dynasty", Tang Studies, vol. 9, Peking University Press, 2003, pp. 261-282. Hou Zhishi's Book", Beyond the Suburban Temple: Sui and Tang Dynasty State Sacrifice and Religion, Chapter 2, Section 1, pp. 101-129.
[67] Luo Xin had discussed the issue of the emperor's honorific title, and he believed that the rise of the honorific title was deeply influenced by the Northern Khan. Study on the Names of the Medieval Bei People, Peking University Press, 2009, pp. 225-227. However, the author tends to believe that the rise of the emperor's honorific title is consistent with the change in the name of "religious idol" in Buddhism and Taoism, and is also the subtle influence of religion on the emperor system. The Humble Article "The Construction of the Ming Temple and the Emperor Statue of Wu Zhou: From the Holy Mother to the Reincarnation King" (in World Religions Studies, No. 1, 2015, pp. 42-58) has a brief analysis and discussion of the evolution of the composition of Wu Zetianzun's title, see also.