The Life of the Characters in Ge Xuan's Works

Ge Xuan was born in Jurong, Danyang. According to the records of later fairy tales, the year of birth and death is about 164-244. He is the ancestor of Ge Hong, and the Classic of Gu Ling Bao in Jin and Song Dynasties mainly participated in the author's creation as a symbolic pioneer. The fairy tales about Ge Xuan written by people in Song and Yuan Dynasties have gathered many legends and stories from different times and sources, so I don't care here. As far as the earlier materials are concerned, on the one hand, his deeds can be found in The Legend of the Immortal Ge Xuan, in which Ge Xuan was described as a warlock, who learned the Immortal Classic of Jiu Dan Liquid from Zuo Ci, often took the bait, was good at treating diseases, acted ghostly, became good at changing gods, and finally conducted an autopsy. But this biography is probably not from the original work of Ge Hong's Biography of Immortals. On the other hand, there are many local legends in Jiangnan in the lost materials of the Six Dynasties, which depict Ge Xuan as an immortal, and many places have stories of his alchemy when he rises in the daytime. Mr. Li Zhitian believes that in the local legends of Jiangnan in the third and fourth centuries, Ge Xuan has two different images and backgrounds: the worship of local immortals and the legend of alchemists; In the 5th century A.D., Gu Lingbao's depiction of Ge obviously abandoned the two existing images of Ge Xuan, showing that Taoist priests did not want to continue the the legend of heroes in the local miraculous culture, but to change the original local character and establish a universal god. This conclusion is certainly enlightening. However, I think that Ge Xuan's miraculous skill in fairy tales is of course alchemy, and the soaring of alchemists has been the goal pursued by alchemists and others since Qin and Han Dynasties. Therefore, this paper classifies the deification of Ge and the soaring of an alchemist as the image of Ge Xuan. It's just that Taoist fairy tales think that Ge Xuan is a vegetarian and immortal, while folklore says that Ge Xuan is an alchemist. Therefore, before Lingbao classics appeared, Ge Xuan was a local alchemist in the south of the Yangtze River who was good at changing gods and making an alchemist soar. As for Ge Xuan's title of "Gong Xian", it has not been seen in "Fairy Biography". Ge Hong called Ge Xuan "Gong Xian, the ancestor of Yu Cong" in Bao Puzi's Inner Chapter. (1) But at this moment, "Gong Xian" should only be a respectful name for Ge Xuan, who is known as the immortal, rather than the abbreviation of "Tai Chi Zuo Gong Xian". In Ge Hong's era, the construction of Taiji Palace in fairyland was not perfect, and fairyland and immortal hill with the theme of "Taiji" only became popular in Qing Dynasty. For example, when studying the image of Ge Gongxian in the ancient Lingbao Classic, Shenzuka Shuzi pointed out that the appellation of "Tai Chi Ren Zhen" and "Tai Shang Xuan Yi Zhen Ren" which taught Ge Xuan classics obviously came from the influence of Shangqing Classic, and ② reflected the close relationship between Lingbao Classic and Shangqing Classic. However, after all, there is a certain competitive relationship between Shangqing Sutra and Lingbao Sutra. Therefore, in the middle of the 6th century, Tao Hongjing questioned the position of Ge Xuanxian, who was highly praised by Ge Shidao and Gong Xian's Lingbao Jing, from the standpoint of the Qing Jing. "True Patent" Volume 12 "Records of God" The second cloud:

Ask Ge Xuan. Metaphysics is fickle and not good at using body. I am a fairy today, and I am not a fairy. When I was in Changshan, near Gaizhu, I was able to make a fool of myself, but I didn't find a job. ..... Ge Xuan is filial first, simple and honest and obedient, that is, Zheng Siyuan's teacher. If you don't go deep into the mountains, you will become immortal and people will become unpredictable. It is rumored that the immortals in the East China Sea sent books and called them immortals, so it is also true to be simple. So there are questions in the long river of history, and today's answer is this, it's Xianer. Lingbao said Tai Chi left Gong Xian, which is ridiculous! ⑧

Yunyun's "Ask Ge Xuan" means that Xu Mi, with a long history, specifically asked Xian Zhen about Ge Xuan in the imperial edicts of the Qing Dynasty in the early 1960s. The answer is that Ge Xuan must die, not yet immortal, not employed by heaven. Judging from the following words "Ge Xuan's filial piety", they are all from Tao Hongjing's comments. It can be seen that he is very disdainful of Ge Xuan's theory of immortality and thinks that Ge Xuan will reach the level of a fairy at most. The so-called "rumor, the East China Sea immortals published books called immortals", and the prototype of this legend was first seen in The Legend of Immortals. It turned out that the "Temple God" enshrined in a folk shrine in China (the northern Central Plains) sent someone to deliver a letter to Ge Xuan, and only Ge Xuan himself could open it. Legend of the Immortal did not mention whether there was Ge's name on the title. (1) However, Biography of Ge Xuanzang's Descendants said that this letter was sent from the sea by a temple god or Donghua Xiao Tongjun and marked with the words "Tai Chi Zuo Gong Xian Ren", so Ge Xuanzang was called Tai Chi Zuo Gong. ②

Tao Hongjing specifically identified this matter in the "Gong Bei of Zuo Xian Pavilion of Huang Taiji":

At that time, someone was drifting in the sea with the wind, boundless and endless, and suddenly he arrived at the island of God. When he saw someone give him a letter, he wrote "Give it to Ge Gong" and ordered it to be sent back to Wu Dazhi. Therefore, that generation (the world) died, and the number was Gong Xian. Therefore, writing a simple book is also an ancestral cloud. ③

Tao Hongjing admitted that a book came from the sea, but only said that the title was "Send Gegong", not "Gong Xian"; It was ignorance of the world that made Ge Xuan a fairy. Tao Hongjing was so concerned about whether Ge Xuan was among the immortals, mainly because Ge Xuan was originally an alchemist under the Han and Jin traditions, and his set of monastic methods and theories, including Ge Xuan's way of becoming a monk in Lingbao Jing, were all low-level and outdated Taoism in the eyes of the Qing Dynasty. People naturally don't want to show such figures as Tai Chi Zuo Gong Xian.

Ge Xuan's position in the early Lingbao classics is unshakable regardless of whether the Shangqing school agrees with it or not. Because Lingbao Jing was created by Ge at the end of the Eastern Jin Dynasty and was once a "strong wind religion", Ge's image was once quite popular. Ge's image can be established mainly because the authors of Ge Daodao and Lingbao Jing have made a series of important transformations on Ge Xuan's image, making him a representative figure who became an immortal and became one of the immortals at that time, which has an exemplary role.

The so-called "attaining immortality through enlightenment" was the highest level among the three different levels of immortals in the theory of immortal Taoism at that time. (4) There is a lost passage in the natural classics of the Xuanling Baodong Cave in Taishang Cave, which belongs to the official biography system and is quoted in Da Dao Yao:

Tao said: the immortal rises in the air, his body is invisible, and his length is the same as that of Tao. There will never be an end. Seven ancestors were born in heaven and ascended to heaven by day. Some people live in palaces and are sealed in famous mountains, which is second only to immortals. Immortals live in the air, or in Kunlun, Penglai and Zhongshan. Immortals who come down to earth often live in the famous cave palace and are in charge of the ghosts and gods on the ground, life and death. The next immortal made meritorious deeds and was robbed, and he also became a fairy. If you live for thousands of years, the deceased is called the way to prolong life, not a fairy. ①

The realm of the immortal is in harmony with the Tao, transcending the cycle of fate and can soar in the daytime. Soaring destinations are Du Xuan and Yujing, the highest fairy palace in the sky. And Zhongxian only lives in the fairy palace fairy room in mid-air, the fairy mountain on earth; Xia Xian only lives in the famous cave palace on the ground. Immortals are the lowest among immortals, and they can accumulate merits and make up immortals, but most of them are just ways to prolong life. The Shangqing school thought that Ge Xuan only cultivated immortality in the end, while the Lingbao Jing created by Ge Shidao thought that Ge Xuan became a left-handed immortal of Taiji, and Taiji Palace was a celestial immortal palace, which meant that Ge Xuan was qualified to become an immortal. In a word, Gu Lingbao shaped Ge into a model of successfully becoming a senior immortal through human monastic activities. This is a kind of transformation and utilization of the original legends of Ge Xuan in the 3rd and 4th centuries in Gulingbaojing, which is bound to add new ideas in the new era.

Since the Yellow turban insurrectionary failed at the end of Han Dynasty and Zhang Lu surrendered to Cao Cao, Cao Cao ordered Shi Tian to move northward, and Shi Tian Taoism spread all over the world. During the Wei and Jin Dynasties, the development of Wudou Mi Dao was temporarily stagnant due to the restrictions of the rulers on Taoist activities. However, some Shi Tian Taoists scattered in the society are still very active, and some new Taoists have gradually formed.

Compared with Shi Tiandao in Zhang Daoling and Shangqing School in Tao Hongjing, there is no so-called Lingbao School in history.

Discrimination of the so-called "Daoism of Kochi"

What is the "Koch Road"? According to Kobayashi's point of view, Zuo Ci, written by Gao Zhi, started in the Three Kingdoms and Wu, was inherited by Ge Xuan, Ge Hong, Ge and others after Zuo Ci. Gao Zhi seems to have disappeared in the last years of Liu Song Dynasty. four

The so-called "Daoism" of Kobayashi is what China researchers usually call "Daoism". He said:

During the Six Dynasties, there were three schools in the south of the Yangtze River: Shitian Road, Geshi Road and Shangqing School. The Tao flow mentioned here refers to the factions and ideological lines of people who * * * respect a particular Taoist scriptures, * * * believe in a particular god and * * * practice a particular magic. However, measured by Kobayashi's own Tao flow standard, the so-called high knowledge does not meet. We can discriminate from three aspects.

First, Zuo Ci, Ge Xuan, Ge Hong, Ge et al., who were cited by Kobayashi as descendants of Kochi Taoism, have several different situations in respecting Taoism (as for the lack of ready-made information, it is not under discussion).

As we all know, "Bao Puzi" is the most respected alchemy. Zuo Ci and Ge Xuan may also be "Jin Dan Jing Xian". Ge Hong's "Bao Puzi's Inner Chapter" clearly points out:

Yesterday, Zuo Yuan was placed in Tianzhu Mountain to meditate, and the man of God gave him the Jin Dan Xian Jing. In the rebellion at the end of Han Dynasty, he didn't cooperate, but crossed the river eastbound, hoping to cast a famous mountain to show theseus the way. I took it from Zuhe and collected three volumes of Taiqing, one volume of Jiuding Jing and one volume of Jinye. If I were a teacher in Zheng Jun, I would be a disciple of Zu Gong Xian, and I would be influenced by Zu, but my family is poor, so it is useless to buy medicine. My marriage, which has been kicked out of the house for a long time, was accepted by the altar alliance in Ma Jishan, and all the formulas were not written. (< then >)

However, Andrew (Philip Burkart) most admired Huang San's inner text and the true picture of the Five Mountains. "Bao Piaozi's article? "Yuanguan" contains: "I listen to Zheng Zhi's words, and Taoism is the most important. "The text of Huang San is a classic of Huang San School, and the purport of Huang San School is different from that of the school at that time. According to the introduction of the sixth volume of Seven Signs of Clouds, Huang San's classic is "a spell called by life, and every cloud and Huang San receive a volume to manage the world. If there is an emergency, they all call the god of heaven and earth to make it. " Ge Hong introduced the significance of these two Taoist works in Bao Puzi's Inner Chapter, but euphemistically expressed the existing reservations:

When the staff sergeant entered the mountain, he called the mountain gods with "Huang San's essay" and "the true picture of the five mountains", and according to the ghost records, he called the state department and the commandant of the mountain green house to ask them, so he didn't try people ... I heard what Zheng Jun said, but I couldn't know. ()

Perhaps Ge Xuan and Andrew were interested in the Huang San School and the school at that time, but Ge Hong explicitly opposed offering sacrifices to ghosts and gods, thinking that "it's useless to offer sacrifices and pray, but I have to rely on invulnerability instead of ghosts and gods to invade me" ("Pottery in Bao Puzi"). When it comes to "disgusting ghosts", I think "this is a trivial matter" ("Bao Puzi"? Micro-purpose ").

"True Letters Patent" records: "Chao Ge Fu Zao Lingbao was a great success". According to Japanese scholar Masami Kobayashi's textual research, Ge's Lingbao Jing is mainly five original works of Lingbao Hongbao Shu, and there may be Lingbao Hongbao Shu Yu Ji and Miaojing which explain the above original works. And entrusted the scriptures he created to Ge Xuan, who received them from real people. Ge is bound to respect the new Lingbao classics such as Five True Classics of Lingbao Red Book, but Zuo Ci, Ge Xuan, Ge Hong and others lived before the birth of the new Lingbao classics, so it is certainly impossible to respect the new Lingbao classics.

Visible, Zuo Ci, Ge Xuan, Andrew, Ge Hong, Ge and others are not "* * * the same specific Taoist scriptures".

Secondly, in several different situations, the above-mentioned gods are the most revered.

What gods Zuo Ci, Ge Xuan and Zheng Yinzun worshipped, there is no direct material to test. However, they are all so, so we might as well infer indirectly that their main worship may be Yuan Jun and Laozi. Because at that time, the mythical god was sent, according to "Bao Puzi's inner chapter?" Then describe, it should be Yuan Jun, also known as Taiyi Yuan Jun, who is "the teacher of Laozi" and "all the immortals in the world follow the rules". If they study Huang San School at the same time (Huang Sanxue School in Andrew has the strongest color), then their main worship may also be Huang Sanjun, a man of heaven and earth. Because the highest deity in the myth of Huang San School, according to the Huang San classic quoted in the sixth volume of the Supreme Secret Sutra, should be Huang San, a heaven and earth person transformed from the "great ancestor spirit", also known as Tianbaojun, Shenbaojun and Lingbaojun. Ge Hong, as an important figure in that school at that time, also respected Yuan Jun and Lao Zi, but he did not regard Yuan Jun as the supreme god. Looking at the inside and outside of Bao Puzi, although it is a comprehensive study of various philosophers, the basic tendency is Confucianism. Teacher Tang pointed out that Ge Hong's scholarship is a combination of divination, etiquette and calendar. It is a characteristic of Dong Zhongshu's scholarship since the Han Dynasty, and it is also a characteristic of Confucian scholars in the south of the Yangtze River who turned to He Xun and even Ge Hong's own scholarship. Therefore, we have every reason to say that Ge Hong is a legacy of the Han Dynasty. Ge Hong advocated both Confucianism and Taoism in Bao Puzi's Inner Chapter, saying that "Taoism is the essence of Confucianism", but he wanted to consolidate the essence instead of leaving it behind. The inner chapter of Bao Puzi talks about the division of labor between Confucianism and Taoism;

The teaching of lifting and pitching, the hovering of the instrument of 3 thousand meters, the technique of attacking and defending into fun, the festival of emphasizing righteousness, the joy and sorrow of rites and music, and the strategy and customs of saving the world are also Confucian tasks. Foreign things abandon wisdom, wash away machine changes, forget the rich and ease the expensive, Du Fu dissuades people from falling when they are down, does not pity the poor and help the poor, does not honor work, does not care about destruction, and is dissatisfied with reputation, which is a Taoist cause. Confucianism worships and prays for blessings, while Taoism cultivates righteousness and suppresses evil. ()

He put the religious activities of "offering sacrifices and praying for blessings" within the scope of "Confucianism", that is to say, in the sense of "Shinto teaching", Ge Hong is an unambiguous Confucian middleman. Therefore, I still think: "Ge Hong is neither a member of a Taoist organization nor a sympathizer of Taoist thoughts", "Later Taoists cited Ge Hong as a fellow philosopher, and only relied on Ge Hong's erudition and ability to strengthen the momentum of this teaching". nine

Ge Hong called Andrew "a great Confucian, a late Taoist, and often taught by The Book of Rites" ("A glimpse of Bao Puzi's inner chapter"). It seems that in Ge Hong's eyes, master Andrew, like himself, is a Confucian middleman who practices Confucianism and Taoism. I still believe that Ge Hong's "original ambition was to help the world with virtue, but only because of the unfavorable situation did he have to settle for the second best and become independent." 10 So Bao Puzi didn't talk about another god system and another supreme god different from the Confucian god system. If there is a supreme god in his mind, I'm afraid it should be the "heaven" between personality and impersonality in Confucianism, and its personification symbol is the "heaven emperor" who only the emperor has the right to sacrifice.

As for Ge, what he worships should be the new god constructed by the New Ling Bao Jing. The Five Classics of Lingbao, which he constructed, was originally unknown, and it was roughly the same as the Taoist scriptures of Tibetan points. This was awarded to the old gentleman on the Grand Master under the guise of the Yuan God, in which the Lord God was the Five Elders and their superior God "Yuan Shi". Visible, Zuo Ci, Ge Xuan, Andrew, Ge Hong, Ge and others are not "* * * believe in a particular god".

Third, the Daoism practiced by the above-mentioned people has several different situations.

Zuo Ci, Ge Xuan, Andrew and Ge Hong all worked hard to practice immortality. According to Bao Puzi? "Then" said that they formed several generations of mentoring relationship by teaching the classics of the elixir of life. "Bao Piaozi's article? He also said, "Zheng, Zheng and Zheng all succeeded in their experiments in Tongshan, Lujiang." "Were? The Biography of Zuo Ci contains Zuo Ci's expertise in the Yijing Art. This biography quotes Cao Pi's Dian Lun, saying that Zuo Ci is good at supplementing and guiding the art of keeping in good health. "Bao Puzi's inner chapter?" Relieving depression "means that Ge Xuan can hold her breath and have an abortion", and that "when she is drunk and hot in midsummer, she needs to go down to the abyss and get up at sunrise". Andrew paid attention to Huang San's art of appealing to ghosts and gods. Ge Hongde taught many magic methods, but the most important one was alchemy.

Chao Ge's poem "Lingbao Hongbao Shu Wu Zhen Jing" emphasizes the power of the five Zhen Jing as a spell, which can be summarized as four: first, it can make people immortal; second, it can make the sky run normally; third, it can control ghosts in the underworld (Luoshan) (the sixth day); fourth, it can avoid drowning in flood. 1 1 Obviously, Ge lacks interest in immortal experimental techniques such as alchemy. The experimental technique of immortality is based on self-reliance, while the technique of immortality in the Five True Classics is based on otherness and relies on external divine power, and the two directions are opposite. Zuo Ci, Ge Xuan, Ge Hong's goal of Taoist practice is basically personal, while Ge's goal of Taoist practice is largely beyond his personal scope and involves the whole society. Later, many Lingbao Scriptures were developed on the basis of the Five True Scriptures, accepted the influence of Mahayana Buddhism, and even advocated infinite people, relegating the way of personal liberation to Hinayana. For example, the Tang Dynasty's "Cave Mysteries and Treasure Scriptures" collected by the Taiping Department of Taoist Collection said, "Those who live in the mysterious crystal in the three caves are called Mahayana. Measure people first, then measure things, sit up and rest, and always be kind to everything. " According to the karma sutra of Xuanling Baohang in Taishang Cave, a collection of the same line, in the third year of Chiwu (240), Ge Xuan told a group of Taoist priests in the old holy mountain that they were not immortal because of them:

"Shangbeizi, learn by the classics, less good. I only want to measure myself, without considering people; Seek only your own way, not the way of others. I don't believe in the words of the Great Classic and Hongyuan. I don't serve Zhai Jie, I don't respect the Master of Three Holes, and I am happy and small, so I am immortal. Visible, Zuo Ci, Ge Xuan, Andrew, Ge Hong, Ge and others are not "* * * practicing special magic".

So we can't think that they belong to the same Taoism. The so-called high knowledge that there is a school of judgment cannot be established.

Thirdly, the discrimination of the so-called "Ge's Taoism"

Even if it is proved that the theory of Koch Taoism cannot be established, it does not mean that the theory of Koch Taoism cannot be established, because the genre attribute of Taoism is not immutable. So further analysis is needed. The following analysis from two aspects.

First, is Taoism the "family belief" of Danyang family in Wu Dong and Jin Dynasty?

"Outside the package shop? The autobiography contains information about Ge Hong's family background:

Hong Youzu is the secretariat of Jingzhou. Wang Mang usurped the throne, your majesty humiliated the country's thieves, abandoned his official position, and set out with Zhai Yi, the prefect of the East County, which would be defeated by Wang Mang and forgiven, so it was called self-destruction. A headstrong monarch is powerful, but he is afraid that he will eventually change, that is, move the monarch to evil. Your son, Pu Lu, rose up to assist Guangwu and made great contributions. Practicing martial arts, taking Lu as a vehicle to ride, moving a title of generals in ancient times, sealing 5 thousand households in Pixian and Shiyi. At the beginning of People's Republic of China (PRC)'s founding, his younger brother Wen followed Hou Dongzheng and won many wars. Hou Bi wrote a letter about the merits and demerits of the lawsuit, but the official furniture acted as his brother, and there was no military name, so I would not talk about it. Hou Yue said, "My brother and I were throwing stones, and we were scarred and blind in our right eye. I can't report size. I am tired of money, why should I be safe? " "It's from begging to sealing the younger brother. Books are supreme, please report them. The Han Dynasty wanted to be a noble and upright person, so listening is very important. If you don't take care of yourself, you will be honored. The first place to build a house in a title of generals in ancient times camp is in Bowang, which is based on this trillion stone. It also divided the levels of tenancy to worship officials and distributed them to the two kings. A title of generals in ancient times is diligent and disobedient. A title of generals in ancient times said, "This is even more annoying to China people. Why give way? " But he did, so he crossed the river to the south and his home was in Jurong. Children work hard and entertain themselves with classics. Wen is tired of welcoming a title of generals in ancient times, and a title of generals in ancient times does not return. It is also the guardian of Wang Bo's family to fight against the ancient title of general, as for those who had no family in the past. All of Grandpa Hong's studies are involved, and his studies are imperceptible, and his literature and art are high, which is a moment for Moran. There is a talented person who knows the whole country, Ren Wu, who slaughtered Haiyan, Lin 'an and San County and became an assistant minister of the official department. He used to be the prefect of the empire, the satrap of Luling, the official minister, the prince of Shaofu, Zhongshu, Dahonglu, assistant minister, Guangluxun, assistant minister Wu, and the Hou of Wushou County. Hong's father heard that he was filial and behaved like a scholar, and he was recorded in books. Wu, Chiang Kai-shek, Cheng Jian, Nanchang County Magistrate, Zhong Shulang, Ting Wei, and the Guards, all of whom worshipped Huiji. Without hesitation, 8 jin j downstream, western border. Bo Jian grasped the talents of civil and military, and the theory of ruling and opposition pushed the king, so he transferred to five counties to go to the police. The governor gave 5,000 pro-troops, and the president called up troops to defend and contain the battlefield. Heaven is bad, people can't support, the Lord respects, and nine people are the same guests. You took the old officer, went to the doctor, moved the doctor, and made a fat city order. There are 20,000 households in the county, and the state capital is the most governing. Virtue is different, and punishment is clear. There is praise in the wild, no rape in the road, no commons. If you cross the line like a city dweller, you won't give gifts or enter the door. The use of paper and pens is forbidden for personal wealth and punishment. Being an official in spite of illness, I sent a letter to see that I used it as the doctor's advice of the king of Wu. If it is seriously violated, I can take the place of it, and if I do good deeds, I will be at peace. Moved to Shaoling County and died in the official.

According to Tao Hongjing's "Huang taiji left official Ge Xiangong tablet":

Zu Moment, Anping Taishou, Huang Menlang. Taishou from Zumi, Zhang Yu and other five counties. My father is strict, the word is virtuous and Confucian, and I am the master book of the state government, under the order, riding a regular waiter and concurrently serving as a college student. On behalf of the British philosopher, the family crown Wu.

It can be seen that the Ge family in Danyang in Han Dynasty was a standard Confucian family, and its ancestors were a senior scholar-bureaucrat who adhered to Confucianism and faithfully served the country in the era of Wang Mang. The two brothers of this ancestor, the next generation of Gepru and Gewen, can not only make contributions to their ancestors, but also show the virtue of filial piety and comity, which is a model of Confucian scholar-officials. After Gepru moved from Xiapi to Danyang, he still maintained the Confucian tradition of self-cultivation and governing the country. It also spread to Ge Hong's grandfather Ge and his father Ge Wei (the two were named after the Book of Jin? Ge Hongchuan), are filial piety and loyalty, high officials and dignitaries. Has this family ever betrayed Confucianism and turned to Taoism as a whole?

There is a section in Liu Yi's latest book "God and Region" called "A Study of Noble Families in Jin and Song Dynasties", which is quite detailed in textual research. In the "conclusion" of this section, there is such a sentence:

Noble children also have some flexibility in their choice of beliefs. They are not related by blood in the true sense, and the whole family has been devoted to Taoism for generations. For example, his son followed the monk Hui Yuan to become a monk, joined the Tan brothers in Taoism, and his son joined Buddhism, and wrote the Buddhist Sutra. It can be seen that the Taoist belief in the Eastern Jin Dynasty is first determined by personal ambition and sentiment, and there is no fixed family belief and organizational ties at work. 12

It is reasonable, which can supplement circumstantial evidence and support the clumsy theory of this paper.

The abandonment of Confucianism by Ge Xuan, Ge and others, and Ge Hong's "Confucianism at the end of Confucianism" style, are obviously just their personal marginalization of abandoning the mainstream family tradition. 13 The "family belief" of the Young family in Wu Dongjin is obviously Confucianism rather than Taoism.

Second, are the Taoist beliefs of Ge Xuan, Ge Hong and Ge "passed down from generation to generation centering on the Ge family"?

"Bao Piaozi's article? Then make it clear that Master Ge Xuan got the Elixir Scriptures from Zuo Ci, and Ge Xuan's Taoism was not directly handed down by the children of any family. So that his next generation, Ge Hong, had to go out and find the Taoist priest. According to Bao Puzi? As mentioned in Yuanguan, although Ge Hong was "lucky enough to meet this master" and knew that he was Ge Xuan's apprentice, at first Ge Hong did not have a clear ambition to inherit Ge Xuan's legacy, so that he was criticized for "learning from others and not being single-minded". In addition, Andrew did not immediately focus on cultivating Ge Hong, because he was Ge Xuan's grand nephew. He only gave special treatment to Ge Hong after discovering that he "has a talent to teach".

There is no reliable evidence whether Ge Hong's word was passed on to his children. Collecting the literature of barnyard grass, we can find the names of several disciples of Ge Hong. One is Teng Sheng, which can be found in Biography of Immortals. Preface; Second, the sea sees the world (I don't know whether it is the sea alone or the sea and the world together), which can be found in the second volume of Daoism, the Fifth Meaning of Three Holes and the True Nature Classic. The third is the Yellow Leaf Man, which can be found in Volume 24 of Immortal Mirror and Taoism in Past Dynasties, Volume 189 of Ancient and Modern Books Integration, Yu Fang Mountains and Rivers Collection and Luofushan Story. It seems that none of them belong to Ge Hong. Jin Shu? According to Ge Hong's legend, when Ge Hong went to Lingnan in his later years, he "took all his sons and nephews", but these sons and nephews probably followed Gou Jian instead of Taoist Ge Hong to seek a secular future. So, after Ge Hong went to Luofu Mountain for an alchemy without being an official, he followed his nephew (brother) Wang Ge from the south to serve as the secretariat of Guangzhou and joined the army. 14 Ge's Taoism is quite different from that of Ge Xuan and Ge Hong. His new Lingbao classics, such as Lingbao Red Book Five True Classics, laid the foundation of Lingbao School, which is original and obviously not inherited by the family.

The Taoist beliefs of Ge Xuan, Ge Hong and Ge are not the result of family inheritance. This further proves that there is no tradition of Taoist belief in Wu Dong and Danyang Gejia in Jin Dynasty.

Therefore, the theory of "Kochi Taoism" is no more valid than that of "Kochi Taoism".

According to records, Sun Fu, a clan relative, attached more than 30 volumes of Lingbao Jing, listing a set of classics from Buddha to Ge Xuan and its descendants.

It's a long story The purpose of making up the story is to show that Lingbao Jing is a sacred book with a long history, which was handed down from generation to generation by the Ge family in Danyang during the Wei and Jin Dynasties. However, according to the research of modern scholars, most Lingbao classics were actually fabricated by Ge, and some of them were even published as late as the Southern Dynasties.

Because a large number of Lingbao classics except Lingbao Five Blessingg and their inheritance process can't be found in Ge Hong's works, there is a record of "Ge created Lingbao" in Volume 20 of True Patent compiled by Tao Hongjing, a Taoist priest in Qi Liang, so the academic community generally thinks that there are a large number of Lingbao classics except Lingbao Five Blessingg.

Chao Ge Fu created a large number of "Lingbao" classics, increasing their number. It is also on the basis of Ge's massive creation of Lingbao classics that the Lingbao school named after this classic gradually formed. Fu wrote Lingbao Jing roughly after Yang and Xu wrote Lingbao Jing and before his disciples Ren Yanqing and Xu Ling. In the second year of Jin 'ai (365), Yang and Xu created Shangqing Jing, Ge taught his disciples Shangqing Jing, and Xu taught it in Long 'an (397 ~ 40 1). Ge's Lingbao Jing soon spread in the society. When Wang Lingfu asked Xu to receive the Shangqing Jing (after Xu entered the temple in the third year of Yuanxing), it was already a "strong wind religion". According to Japanese scholar Masami Kobayashi's textual research, Ge's Lingbao Jing mainly includes five original works, such as Lingbao Hongbao Book, Lingbao Hongbao Book, Jade Tactics and Miaojing.