Zhengyi Dao (Chinese: 正一道; pinyin: Zheng Yi Dào), also known as the Way of Orthodox Unity, Teaching of the Orthodox Unity, and Branch of the Orthodox Unity is a Chinese Taoist movement that traditionally refers to the same Taoist lineage as the Way of the Five Pecks of Rice and Way of the Celestial Masters, but in the period of the Tang dynasty and its history thereafter. Like the Way of Celestial Masters (Tianshi Dao), the leader of Zhengyi Taoism was known as the Celestial Master.
A rite to worship the Jade Emperor at the Qinciyangdian, the focal temple of the Zhengyi school in Shanghai.
The term Zhengyi (Orthodox Unity) has been used since Taoism became an organized religion in 142 AD when Taishang Laojun bestowed the Covenant with the Powers of Orthodox Unity (zhengyi mengwei) on Zhang Daoling. Zhang's followers called his teachings the Way of the Five Pecks of Rice while during the Six Dynasties period, the Southern Taoists called it the Way of the Celestial Masters. The Covenant, Five Pecks of Rice, and Celestial Masters all refer to the Zhengyi branch of Taoism but in different periods.[1]
Celestial Master communities suffered from numerous migrations in the late Three Kingdoms and Five Dynasties and Ten Kingdoms periods. Cao Cao resettled them in the north and then they joined mass migrations to the south after the loss of Northern China in 317 to the Uprising of the Five Barbarians. In the 5th century Abridged Codes for the Taoist Community, Lu Xiujing laments that Taoist Assemblies no longer observed the proper rules and the position of libationer had become hereditary. By the Tang dynasty, the title of Celestial Master had been debased to the point where any prominent Taoist could claim the title. Celestial Master priests no longer figured prominently in Taoist texts.[2]
Mount Longhu
Emperor Xuanzong (712-756) canonized the first Celestial Master Zhang Daoling during his reign. This brought no benefit to the original base of the Celestial Masters in Sichuan, but rather benefited a temple in the Jiangnan area of Jiangxi province. This temple was located at Mount Longhu, claimed to be the spot where Zhang Daoling had obtained the Tao, and where his descendants still lived. Recognized by the emperor as the legitimate descendants of Zhang Daoling, these new Celestial Masters established a new patriarchy at their base of Longhu Shan.[3]
Revival
The importance of the Zhengyi school grew during the Song dynasty, with the Celestial masters frequently receiving imperial appointments. In 1239, the Southern Song dynasty's Emperor Lizong commanded the 35th Celestial Master Zhang Keda to unite the Lingbao School, the Shangqing School and Zhengyi Dao. The new school was to retain the Zhengyi name and remain based at Mount Longhu. Shortly after the schools were united, the Mongols under Kublai Khan conquered the Southern Song dynasty and established the Yuan dynasty in China. He accepted the claim that the Celestial Master of Mount Longhu was descended from Zhang Daoling and granted the school the right to control affairs relating to Taoism in the Jiangnan area. In 1304, as a result of Zhengyi Dao's increased importance under the Mongols, all of the Taoist schools, with the exception of the Quanzhen School, were united under the banner of the Zhengyi School, with the 38th Celestial Master, Zhang Yucai, as spiritual leader.[4]
Post-Yuan decline
The founding of the Ming dynasty in 1368 marked the beginning of a long decline in the power of the Zhengyi Taoism. The first Ming ruler, the Hongwu Emperor (1368–98), suppressed the use of the title of 'Celestial Master' among the Zhengyi School, and the 50th Celestial Master Zhang Guoxiang had his title stripped by the Longqing Emperor (1567–72).[5] By the Daoguang period (1821–50) of the Qing dynasty, relations between the court and the Celestial Masters came to an end. The school's activities became localized to regions in which the school was particularly important.[6] Despite ending association with the court, the Celestial Master himself still retained a great deal of prestige and importance among Taoists throughout China.[7] This prestige, which arose from the belief that he was descended from Zhang Daoling, was evident when the Celestial Master traveled and attracted crowds of people wherever he went.[8]
Beliefs
Unlike prior incarnations of the Celestial Masters, like the school based at Louguan, the Zhengyi Taoists did not venerate Laozi as a god. Instead, he was viewed as the ancestor of the school's teaching.[9]
Practices
The main gate of the residence of the Celestial Master at Longhu Shan
During the Tang dynasty, the primary activity of Zhengyi Taoists was to sell protective talismans. Local cults developed around the sale of these talismans, and around guilds and associations patronized by members of the church.[10]
One of the fundamental practices of the school was conferring registers (lu) upon people entering Taoism. A register was a way to allow that the Taoist tradition passed on to future generations by ensuring those who received them had an adequate knowledge of the school's teachings.[9] Registers also had the names of deities written on them who could be called upon by the bearer to assist in times of need.[11] Once one received a register, they were considered to be part of the priesthood. There were different grades of registers for laypeople with differing levels of religious knowledge.[9]
The Celestial Masters adopted the Thunder Rites during the last two decades of the Northern Song dynasty. The Five Thunders variety appeared earlier and was linked with the Celestial Masters.
Rituals
There are two main types of rituals performed by the Zhengyi Taoists the jiao (Offering) and zhai (Retreat) rituals.[9] The zhai ritual is performed as a way to gain benefits through purification and abstinence, and usually takes place immediately before the jiao ritual. In performing a ritual, an adherent must first recite a litany of repentance, then notify the deities of the merits gained through repentance by submitting a document to heaven. Upon completion of the zhai ritual, the jiao ritual begins in which deities are given offerings and thanked.[12] The jiao ritual is usually performed over a three-day period. Much of the ritual is performed by priests in a temple, but can also involve religious processions through the city, musical performances and a mass offering in front of the temple.[13]
Texts
The Zhengyi Taoists were particularly notable for their work in gathering Taoist texts and assembling them into collections. Zhang Yuchu (1361–1410) received an imperial commission in 1406 to gather texts, in particular those produced during the reign of the Hongwu Emperor (1368–98). With these texts, Zhang compiled a reference work known as the Zhengtong Daozang (Taoist Canon of the Zhengtong Reign), which was an overview of current Taoists texts and practices.[14]Zhang Guoxiang (?-1611), compiled a similar reference work in 1607 known as the Wanli Xu Daozang (Supplementary Taoist Canon of the Wanli Reign Period).[15]
Andersen, Poul (2008). "Jiao". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism. London: Routledge. pp. 539–544.
Boltz, Judith (2008a). "Daomen Shigui". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism. London: Routledge.
Boltz, Judith (2008b). "Zhang Guoxiang". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism. London: Routledge. pp. 1226–1227.
Chen, Yaoting (2008). "Zhengyi". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism. London: Routledge. pp. 1258–1260.
Goossaert, Vincent (2004). "Bureaucratic charisma: The Zhang Heavenly Master institution and court Taoists in late-Qing China". Asia Major. 17 (2): 121–159.
Kleeman, Terry (2008). "Tianshi Dao". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism. London: Routledge. pp. 981–986.
Miller, Amy Lynn (2008). "Lu". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism. London: Routledge. pp. 40–42.
Robinet, Isabelle (1997). Taoism: Growth of a Religion. Stanford: Stanford University.
Schipper, Kristopher; Verellen, Franciscus (2004). The Taoist Canon: A Historical Companion to the Daozang. Chicago: University of Chicago.
Toshiaki, Yamada (2008). "Zhai". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism. London: Routledge. pp. 1216–1217.
External links
The Taoist Association of Celestial Master Chang Website of 65th Celestial Master (claimant)
February 03, 2023
zhengyi, chinese, 正一道, pinyin, zheng, dào, also, known, orthodox, unity, teaching, orthodox, unity, branch, orthodox, unity, chinese, taoist, movement, that, traditionally, refers, same, taoist, lineage, five, pecks, rice, celestial, masters, period, tang, dyn. Zhengyi Dao Chinese 正一道 pinyin Zheng Yi Dao also known as the Way of Orthodox Unity Teaching of the Orthodox Unity and Branch of the Orthodox Unity is a Chinese Taoist movement that traditionally refers to the same Taoist lineage as the Way of the Five Pecks of Rice and Way of the Celestial Masters but in the period of the Tang dynasty and its history thereafter Like the Way of Celestial Masters Tianshi Dao the leader of Zhengyi Taoism was known as the Celestial Master A rite to worship the Jade Emperor at the Qinciyangdian the focal temple of the Zhengyi school in Shanghai Contents 1 Name 2 History 2 1 Post Han decline 2 2 Mount Longhu 2 3 Revival 2 4 Post Yuan decline 3 Beliefs 4 Practices 4 1 Rituals 5 Texts 6 List of Celestial Masters 7 See also 8 Notes 9 References 10 External linksName EditThe term Zhengyi Orthodox Unity has been used since Taoism became an organized religion in 142 AD when Taishang Laojun bestowed the Covenant with the Powers of Orthodox Unity zhengyi mengwei on Zhang Daoling Zhang s followers called his teachings the Way of the Five Pecks of Rice while during the Six Dynasties period the Southern Taoists called it the Way of the Celestial Masters The Covenant Five Pecks of Rice and Celestial Masters all refer to the Zhengyi branch of Taoism but in different periods 1 History Edit Longhu Shan the headquarters of the Zhengyi Daoists in Jiangxi China Post Han decline Edit Celestial Master communities suffered from numerous migrations in the late Three Kingdoms and Five Dynasties and Ten Kingdoms periods Cao Cao resettled them in the north and then they joined mass migrations to the south after the loss of Northern China in 317 to the Uprising of the Five Barbarians In the 5th century Abridged Codes for the Taoist Community Lu Xiujing laments that Taoist Assemblies no longer observed the proper rules and the position of libationer had become hereditary By the Tang dynasty the title of Celestial Master had been debased to the point where any prominent Taoist could claim the title Celestial Master priests no longer figured prominently in Taoist texts 2 Mount Longhu Edit Emperor Xuanzong 712 756 canonized the first Celestial Master Zhang Daoling during his reign This brought no benefit to the original base of the Celestial Masters in Sichuan but rather benefited a temple in the Jiangnan area of Jiangxi province This temple was located at Mount Longhu claimed to be the spot where Zhang Daoling had obtained the Tao and where his descendants still lived Recognized by the emperor as the legitimate descendants of Zhang Daoling these new Celestial Masters established a new patriarchy at their base of Longhu Shan 3 Revival Edit The importance of the Zhengyi school grew during the Song dynasty with the Celestial masters frequently receiving imperial appointments In 1239 the Southern Song dynasty s Emperor Lizong commanded the 35th Celestial Master Zhang Keda to unite the Lingbao School the Shangqing School and Zhengyi Dao The new school was to retain the Zhengyi name and remain based at Mount Longhu Shortly after the schools were united the Mongols under Kublai Khan conquered the Southern Song dynasty and established the Yuan dynasty in China He accepted the claim that the Celestial Master of Mount Longhu was descended from Zhang Daoling and granted the school the right to control affairs relating to Taoism in the Jiangnan area In 1304 as a result of Zhengyi Dao s increased importance under the Mongols all of the Taoist schools with the exception of the Quanzhen School were united under the banner of the Zhengyi School with the 38th Celestial Master Zhang Yucai as spiritual leader 4 Post Yuan decline Edit The founding of the Ming dynasty in 1368 marked the beginning of a long decline in the power of the Zhengyi Taoism The first Ming ruler the Hongwu Emperor 1368 98 suppressed the use of the title of Celestial Master among the Zhengyi School and the 50th Celestial Master Zhang Guoxiang had his title stripped by the Longqing Emperor 1567 72 5 By the Daoguang period 1821 50 of the Qing dynasty relations between the court and the Celestial Masters came to an end The school s activities became localized to regions in which the school was particularly important 6 Despite ending association with the court the Celestial Master himself still retained a great deal of prestige and importance among Taoists throughout China 7 This prestige which arose from the belief that he was descended from Zhang Daoling was evident when the Celestial Master traveled and attracted crowds of people wherever he went 8 Beliefs EditUnlike prior incarnations of the Celestial Masters like the school based at Louguan the Zhengyi Taoists did not venerate Laozi as a god Instead he was viewed as the ancestor of the school s teaching 9 Practices Edit The main gate of the residence of the Celestial Master at Longhu Shan During the Tang dynasty the primary activity of Zhengyi Taoists was to sell protective talismans Local cults developed around the sale of these talismans and around guilds and associations patronized by members of the church 10 One of the fundamental practices of the school was conferring registers lu upon people entering Taoism A register was a way to allow that the Taoist tradition passed on to future generations by ensuring those who received them had an adequate knowledge of the school s teachings 9 Registers also had the names of deities written on them who could be called upon by the bearer to assist in times of need 11 Once one received a register they were considered to be part of the priesthood There were different grades of registers for laypeople with differing levels of religious knowledge 9 The Celestial Masters adopted the Thunder Rites during the last two decades of the Northern Song dynasty The Five Thunders variety appeared earlier and was linked with the Celestial Masters Rituals Edit There are two main types of rituals performed by the Zhengyi Taoists the jiao Offering and zhai Retreat rituals 9 The zhai ritual is performed as a way to gain benefits through purification and abstinence and usually takes place immediately before the jiao ritual In performing a ritual an adherent must first recite a litany of repentance then notify the deities of the merits gained through repentance by submitting a document to heaven Upon completion of the zhai ritual the jiao ritual begins in which deities are given offerings and thanked 12 The jiao ritual is usually performed over a three day period Much of the ritual is performed by priests in a temple but can also involve religious processions through the city musical performances and a mass offering in front of the temple 13 Texts EditThe Zhengyi Taoists were particularly notable for their work in gathering Taoist texts and assembling them into collections Zhang Yuchu 1361 1410 received an imperial commission in 1406 to gather texts in particular those produced during the reign of the Hongwu Emperor 1368 98 With these texts Zhang compiled a reference work known as the Zhengtong Daozang Taoist Canon of the Zhengtong Reign which was an overview of current Taoists texts and practices 14 Zhang Guoxiang 1611 compiled a similar reference work in 1607 known as the Wanli Xu Daozang Supplementary Taoist Canon of the Wanli Reign Period 15 List of Celestial Masters EditNumber Name Chinese Dates1 Zhang Daoling 张道陵 2nd century CE2 Zhang Heng zh 张衡 1793 Zhang Lu 张鲁 2154 Zhang Sheng 张盛5 Zhang Zhaocheng 张昭成6 Zhang Jiao 张椒7 Zhang Hui 张回8 Zhang Jiong 张迥9 Zhang Fu 张符10 Zhang Zixiang 张子祥 ca 60011 Zhang Tongxuan 张通玄12 Zhang Heng 张恒13 Zhang Guang 张光14 Zhang Cizheng 张慈正15 Zhang Gao 张高 ca 73516 Zhang Yingshao 张应韶17 Zhang Yi 张颐18 Zhang Shiyuan 张士元19 Zhang Xiu 张修20 Zhang Chen 张谌21 Zhang Bingyi 张秉一22 Zhang Shan 张善23 Zhang Jiwen 张季文24 Zhang Zhengsui 张正随 fl 101525 Zhang Qianyao 张干曜26 Zhang Sizong 张嗣宗27 Zhang Xiangzhong 张象中28 Zhang Dunfu 张敦复 fl 107729 Zhang Jingduan 张景瑞 1049 1100 30 Zhang Jixian 张继先 1092 112631 Zhang Shixiu 张时修32 Zhang Shouzhen 张守真 117633 Zhang Jingyuan 张景渊34 Zhang Qingxian 张庆先35 Zhang Keda 张可大 1218 6336 Zhang Zongyan 张宗演 1244 9137 Zhang Yudi 张与棣 129438 Zhang Yucai 16 张与材 131639 Zhang Sicheng 17 张嗣成 1344 40 Zhang Side 张嗣德 135341 Zhang Zhengyan 张正言 135942 Zhang Zhengchang Awarded the title of 正一嗣教眞人 18 19 20 张正常 1335 7843 Zhang Yuchu de 张宇初 1361 141044 Zhang Yuqing 张宇清 1364 142745 Zhang Maocheng 张懋丞46 Zhang Yuanji 张元吉47 Zhang Xuanqing 张原庆48 Zhang Yanpian zh 张彦页 1480 155049 Zhang Yongxu 张永绪 156650 Zhang Guoxiang 张国祥 161151 Zhang Xianyong zh 张显庸52 Zhang Yingjing 张应京53 Zhang Hongren 张洪任54 Zhang Jizong zh 张继宗 171655 Zhang Xilin 张锡麟 172756 Zhang Yulong 张遇隆 175257 Zhang Cunyi 张存义 177958 Zhang Qilong 张起隆 179859 Zhang Yu 张钰60 Zhang Peiyuan 张培源 185961 Zhang Renzheng 张仁政 1841 190362 Zhang Yuanxu 张元旭 1862 192463 Zhang Enpu zh 张恩溥 1904 196964 Zhang Yuanxian zh 張源先 1931 2008See also EditZhang Daoling Zhang Lu Zhang Sicheng Zhang Guoxiang List of Celestial Masters Way of the Celestial Masters Mount LonghuNotes Edit Chen 2008 p 1258 Kleeman 2008 p 985 986 Schipper amp Verellen 2004 p 634 Chen 2008 pp 1258 1259 Boltz 2008b p 1226 Chen 2008 p 1260 Goossaert 2004 pp 125 126 Goossaert 2004 p 128 a b c d Chen 2008 p 1259 Robinet 1997 p 78 Miller 2008 p 41 Toshiaki 2008 p 1217 Andersen 2008 p 539 Boltz 2008a p 324 Boltz 2008b pp 1226 1227 Modern Chinese Religion I 2 vol set Song Liao Jin Yuan 960 1368 AD BRILL 8 December 2014 pp 1035 ISBN 978 90 04 27164 7 Modern Chinese Religion I 2 vol set Song Liao Jin Yuan 960 1368 AD BRILL 8 December 2014 pp 1035 ISBN 978 90 04 27164 7 H S Brunnert V V Hagelstrom 15 April 2013 Present Day Political Organization of China Routledge pp 494 ISBN 978 1 135 79795 9 P 494 5 Present Day Political Organization of China Archived from the original on April 25 2016 Retrieved April 17 2016 Present day political organization of China References EditAndersen Poul 2008 Jiao In Pregadio Fabrizio ed The Encyclopedia of Taoism London Routledge pp 539 544 Boltz Judith 2008a Daomen Shigui In Pregadio Fabrizio ed The Encyclopedia of Taoism London Routledge Boltz Judith 2008b Zhang Guoxiang In Pregadio Fabrizio ed The Encyclopedia of Taoism London Routledge pp 1226 1227 Chen Yaoting 2008 Zhengyi In Pregadio Fabrizio ed The Encyclopedia of Taoism London Routledge pp 1258 1260 Goossaert Vincent 2004 Bureaucratic charisma The Zhang Heavenly Master institution and court Taoists in late Qing China Asia Major 17 2 121 159 Kleeman Terry 2008 Tianshi Dao In Pregadio Fabrizio ed The Encyclopedia of Taoism London Routledge pp 981 986 Miller Amy Lynn 2008 Lu In Pregadio Fabrizio ed The Encyclopedia of Taoism London Routledge pp 40 42 Robinet Isabelle 1997 Taoism Growth of a Religion Stanford Stanford University Schipper Kristopher Verellen Franciscus 2004 The Taoist Canon A Historical Companion to the Daozang Chicago University of Chicago Toshiaki Yamada 2008 Zhai In Pregadio Fabrizio ed The Encyclopedia of Taoism London Routledge pp 1216 1217 External links EditThe Taoist Association of Celestial Master Chang Website of 65th Celestial Master claimant Retrieved from https en wikipedia org w index php title Zhengyi Dao amp oldid 1127011354, wikipedia, wiki, book, books, library,
