The relationship between the era of Zhengyi French Tianshi teaching abstinence and Laozi’s note
The “Zhengyi Fawen Tianshi Jiaojie Kejing” (正一法文天师教戒科经) or the Scripture of the Orthodox Unity Sect’s Commandments and Precepts by the Celestial Master is an important early Daoist classic. Its time of origin and the author have been subjects of diverse scholarly opinions. Some scholars, such as Hu Shi, Daien Tairen, Rao Zongyi, and Liu Cunren, suggest that the text originated during the Cao Wei dynasty. Others, like Zhang Songhui and Wu Xiangwu, have recently reiterated this view. Tang Yongtong and Tang Changru propose that it was composed during the Sixteen Kingdoms period, specifically under the Former Qin or Later Qin dynasties. Initially, Yang Liansheng agreed with the Former Qin dating but later concurred with the Cao Wei hypothesis. Kobayashi Masayoshi believes it dates to the end of the Song dynasty.
The question of “Qin people” raised by Tang Changru provides a crucial clue for determining the scripture’s era. The text mentions Qin people in a context that suggests the term refers to a specific group or region during a certain period. Historical records indicate that the term “Qin people” had appeared during the Han dynasty, implying “Han people,” and by the Wei and Western Jin periods, it became a commonly used phrase, often juxtaposed with “Hu people,” similar to the usage in the “Zhengyi Fawen Tianshi Jiaojie Kejing.”
Furthermore, the scripture reflects historical facts about the early introduction of Buddhism into China, where Han people were prohibited from converting to Buddhism, leading to a majority of “Hu people” believers. The scripture’s reverence for Buddhism as “true way” aligns with the historical context of its initial reception and the mutual support between Daoism and Buddhism for growth. These aspects do not match with the historical context of the Northern Wei dynasty when Buddhism and Daoism were competing.
Regarding the specific era, indications within the scripture itself suggest it was promulgated during a meeting on the seventh day of the first lunar month of the second year of Zhengyuan (255 AD), a special date in Daoism associated with Zhang Daoling’s ascension and a significant meeting day for the Celestial Masters. The scripture, therefore, likely originates from the Wei-Jin period.
As for the author, Hu Shi’s hypothesis that the text was written by Zhang Lu’s eldest son, Fu, is questionable. Historical records and Daoist scriptures suggest the author was the fourth generation Celestial Master, Zhang Sheng, who is known to have moved to Longhu Mountain, although his migration is disputed due to his advanced age during the upheavals of the Yongjia period. However, evidence, including a tomb inscription for a Zhang Sheng found in Luoyang, aligns with Daoist records, making it plausible that this Zhang Sheng was indeed the fourth generation Celestial Master and the author of the “Zhengyi Fawen Tianshi Jiaojie Kejing.”
Mr. Liu Cunren believes that the Celestial Master who issued the “Family Commandments and Precepts” was originally stationed in Luoyang. The annotation under “Chanting the Yellow Court Scripture Method” in the latter part of the “Ascending to Truth and Hidden Teachings” mentions: “The Celestial Master taught this technique in Luoyang. It is said among miscellaneous folk matters that since the Lady of South Mountain had once served as a sacrificial priest, she was involved.” The Lady of South Mountain refers to Wei Huacun (252-334), the daughter of Wei Shu, the Jin Dynasty’s Minister of Works. Mr. Wang Ming has researched that Wei Huacun likely obtained the manuscript of the “Yellow Court Scripture” around the ninth year of Tai Kang (288) during the Western Jin Dynasty. As previously mentioned, the fourth generation Celestial Master, Zhang Sheng, was indeed stationed in Luoyang, and the “Family Commandments and Precepts,” “Celestial Master’s Teachings,” and “Governing Yangping” were likely a series of teachings and precepts issued by Zhang Sheng on the Three Meetings Day in the second year of Zhengyuan (255).
The stele of Zhang Sheng found in Luoyang indicates that Zhang Sheng did not move south to the Yangtze River region. According to the “Xian Jian” and “Han Celestial Master Genealogy,” the fifth-generation Celestial Master was Zhang Sheng’s eldest son, Zhang Zhaocheng. “Xian Jian” suggests that Zhang Zhaocheng attained the Dao during the early years of the Jin Dynasty and ascended to immortality between the years 335-342 of Emperor Cheng’s reign of the Eastern Jin Dynasty. This timeline is logical, indicating that it was Zhang Sheng’s son, not Zhang Sheng himself, who left Luoyang during the chaos of the Yongjia period.
The “Family Commandments and Precepts” mentions: “Since the Dao emissaries are the last descendants, distributing Qi to govern the people in Hanzhong for over forty years, the Dao’s prohibition is the true element. The discussions of immortals and Dao were implemented. Why do the ‘Xiang Er’ [commentary] and ‘Miao Zhen’ [writings] again not truly adhere, and instead claim that the Dao deceives people? It is lamentable and regrettable!” This reference to “Xiang Er” is noted by Mr. Liu Cunren in “The Xiang Er Commentary and Daoism,” suggesting that if the insertion of “Xiang Er” was not later interpolated, or if the accounts in the “Great Dao Family Commandments and Precepts” are baseless, then it likely refers to the “Jie,” leaving us to await further enlightenment.
Comparing the “Celestial Master’s Teachings and Precepts” with the “Xiang Er” commentary and precepts reveals subtle clues. For example, both texts mention the importance of morning and evening purity and cutting off greed, demonstrating a connection between the “Great Dao Family Commandments and Precepts” and the “Xiang Er” texts. Further analysis of these texts can illuminate the relationship between the “Celestial Master’s Teachings and Precepts” and the “Xiang Er” commentary, suggesting that the teachings and precepts might indeed include elements from “Xiang Er,” despite initial observations indicating only a few precepts are directly mentioned. This examination of “Xiang Er” within the “Celestial Master’s Teachings and Precepts” plays a crucial role in determining the era and context of the “Xiang Er” commentary and precepts.
The “Yangping Zhi” also says:
“You just greed for glory and wealth, money, grain, silk, and cotton, taking it as your duty to support your wife and children. …It’s not someone else’s fault, you want to achieve fame, enrich and honor yourself.”
The “Xiang Er Comment” says:
“Fame and achievements are enemies of the body; once you pursue fame and achievements, your body will perish, hence the Dao admonishes it.” (Page 12)
“Daoists seek life, not greedy for fame and glory. Now that princes and marquises inherit fame from their ancestors, they should not forcefully seek it further; they should listen to the Dao. They only wish to make it their duty to respect the Dao and follow its precepts, not to be arrogant or overbearing.” (Page 41)
“After princes and marquises inherit their ancestors’ fame, they should know to be content, not to think of seeking higher glory or forcefully pursuing it.” (Page 41)
“Whether rich or poor, each should adhere to their duty to the Dao. To those sincere, the Dao will accompany them; the poor should not despise themselves, nor should they forcefully seek wealth and nobility.” (Page 42)
The “Xiang Er Jie” says: “Act knowing contentment.”
“Do not greed for high glory or forcefully pursue it.”
“Do not forcefully seek wealth and nobility from a state of poverty.”
“Do not covet fame and achievements.”
4. The “Da Dao Jia Ling Jie” says:
“Men and women frivolously indulge in lust, violating Heaven and Earth, disrupting the Five Constants, being outwardly righteous but inwardly false, muddling the Dao and its principles.” The “Yangping Zhi” also says:
“You are so hard to teach, unfit for discussion, turning right into wrong… outwardly righteous but inwardly false.”
The “Xiang Er Comment” says:
“Without any understanding, such people are outwardly righteous but inwardly false, unable to sincerely move Heaven, hence making the country difficult to govern. Now wanting to repeat this, it’s crucial for emperors and kings to focus their hearts on following the Dao and its precepts.” (Page 23)
“Those who understand will enjoy it, following the precepts and teachings, those who do not enjoy, remain silent and do not argue over what is right or wrong.” (Page 29)
“The sage does not argue with the common people, if there’s an argument, avoid it and move on, how can the common people possibly argue with them?” (Page 29)
The “Xiang Er Jie” says:
“Do not be self-righteous.”
“Do not argue with others over what is right or wrong; if there is a dispute, avoid it first.”
The precepts on right and wrong, direct and indirect, were prevalent during the Eastern Han Dynasty. Ban Zhao in “Nv Jie” says:
“For matters have their right and wrong, words have their true and false. Those who are direct cannot avoid arguing, and those who are indirect cannot avoid litigating. Once arguments and litigations are employed, anger and resentment arise… It is because they do not appreciate being modest… If one says it’s not this but that, one should still obey the command; if one says it’s this not that, one should still follow the order. One must not defy the distinction between true and false, argue over what is right or wrong. This is called being compliant.”
Similarly, the “Xiang Er Jie” also says: “Act knowing contentment.”
“Do not greed for high glory or forcefully seek it.”
“Do not forcefully seek wealth from poverty.”
“Do not pursue fame and achievements.”
The article continues with the discussion of the efforts by Zhang Sheng to rectify and organize the Daoist governance. It mentions a passage from “Yang Ping Zhi,” which highlights the greed and desire for wealth and fame among people, contrasting it with teachings from “Xiang Er Zhu” that caution against seeking glory and wealth, emphasizing modesty and adherence to Daoist teachings.
The article further delves into the comparison between “Xiang Er Zhu” and “Da Dao Jia Ling Jie,” showing similarities in their teachings, especially concerning honesty, humility, and living in accordance with Dao. This comparison strengthens the argument that “Xiang Er Zhu” and its teachings were integral to early Daoism, as reflected in “Tian Shi Jiao Jie Ke Jing.”
Furthermore, the article discusses the notion of rectifying Daoist practices as a measure not only rooted in religious motives but also influenced by governmental intentions during the Wei dynasty, suggesting that Zhang Sheng’s initiatives were supported by the government to ensure stability and prevent misuse of Daoist teachings for insurrection.
It also touches on the expansion of Daoism into the northern regions during the Western Jin period, noting instances of uprisings that had connections to Daoist beliefs, highlighting the spread and influence of Daoism among different social strata and geographical regions.
Finally, the article concludes that the rectification efforts led by Zhang Sheng likely had a significant impact on organizing and purifying Daoist practices, contributing to the religion’s development and its eventual establishment in northern China. It suggests that these efforts were recognized and possibly facilitated by the political authorities of the time, indicating a complex interplay between religion and state during this period of Chinese history.