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The Daoist School of Eastern Florescence in Song and Yuan dynasties: Lineage, Hagiography and Teaching
Daoism;Lingbao;Eastern Florescence;Tiantai;Ning Quanzhen;Lin Lingzhen
|Issue Date: ||2013-04-23 14:34:09 (UTC+8)|
This study would like to demonstrate how people construct the identity and lineage of the school of Eastern Florescence, leading the reader to understand the emergence of new approach to Lingbao liturgies during Song and Yuan. This article will use fascicle 244 of the Corpus of Daoist Rituals, The Superior Way of Measureless Salvation of the Numinous Treasure of Jade Purity, as a point of entry to research the differentiations and complexities of the so-called School of Eastern Florescence of the Song and Yuan periods. From the standpoints of transmission, hagiography, and doctrine, this article will investigate the relations between Wang Qizhen's Great Rites of the Numinous Treasure of Highest Clarity, Jin Yunzhong's Great Rites of the Numinous Treasure of Highest Clarity, the Great Method of the Numinous Treasure Superior Scripture for Measureless Salvation, and the Golden Writings for Deliverance by the Sect Leader of the Numinous Treasure Tradition. The Lingbao liturgies during Song and Yuan combined new exorcistic practices and inner meditation with a new way of interpretation on Lingbao scriptures, especially those based on the Book of Salvation. This paper will be divided into three parts: The first part will investigate the Lingbao lineages in the Corpus of Daoist Rituals v. 244. The author analyses the Lingbao lineages in terms of three concentric categories: "extended," "effective," and "immediate" lineages. The second part will discuss many details of the biographies of Ning Quanzhen (1101-1181) and Lin Lingzhen (1239-1302). The third part analyses in depth the relevant scriptures and doing so to feature the main teaching of the school of Eastern Florescence. Much attention is paid to the syncretism of inner alchemical meditation and the liturgies processes. This article emphasizes the religious personages and religious content of transmission which are given prominence in the narratives of the biographies and lineages, the means by which religious authority can be identified in the arrangement of lineages, and how new doctrines are integrated in lineages. In the course of this exposition, the author, will, by means of textual analysis, continuously reflect on the meaning of the School of Eastern Florescence, and how contemporary scholars establish the conceptual entity of that School. Reflection on transmission and lineage will be used to give renewed understanding of the complexities of Daoism of the Song and Yuan periods.
|Relation: ||東吳中文學報, 23, 161-190|
|Data Type: ||article|
|Appears in Collections:||[宗教研究所] 期刊論文|
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