Table Of Content•
c a n o n
A Historical Companion
to the Daozang
VOLUME 3
-Biographies, Bibliography,
Indexes
Edited by
Kristofer Schipper and
Franciscus Verellen
The University of Chicago Press
Chicago & London \ _
Biographical Notices
FREQUENTLY MENTIONED TAOISTS
Bao Jing ~~, zi Taixuan -j( -:1{ (260-330?). According to legend, BaoJing was born
in Chenliu ~t fi1 , southeast ofKaifeng in Henan (some sources indicate Shangdang
-.tM; or Donghai *~). He is famous for having announced to his father, at age
five, that he was the reincarnation of a son of the Li family of Quyang EI:!l ~ who
had died when he was nine years old after falling into a well. Baa is also said to be
a descendant ofBao Xuan ~ 11: (d. A. D. 3), a well-known scholar at the time of the
Han emperor Aidi (r. 7 B.C.-A.D. I). Bao Jing was versed in Taoism, Confucian
ism, and astronomy. In 318, he met the immortal Yin Changsheng ~:R1=., who
recognized his aptitudes and passed on to him his techniques of immortality. Baa
rose to be governor of Nanhai i¥i~ (modern Canton). He was a friend of the
Eastern Jin official Xu MI and master of the latter's elder brother, the hermit Xu
MAL GE HONG married Bao's daughter. On Bao Jing's alleged rediscovery of
-=
the Sanhuang wen ~)( texts, see the general introduction in volume I, section
E, "Lu Xiujing and the Canon of the Three Caverns:' Bao was buried in a place
named Shizi gang Dr IMJ. Soon thereafter, his remains disappeared by means of
"corpse liberation:'
Bo Yuchan B ~., zi Ruhui ~D~, Ziqing ~m, Bosou B5 'l, han Haiqiong ~:£l
(II94--I229; traditional dates II34--I229). Bo Yuchan was born Ge Changgeng 11;
:R~, but he was adopted into the family of his mother's second husband. His
lack of family background contributed to his reputation as a genial, independent,
freewheeling person: he is said to have spent most of his life roaming, as did his
master, CHEN NAN (II7I?-I2I3). Bo's reputation as a provocative Taoist did not
preclude his integration within the Taoist establishment. During his formative
years (I205-I2I4-), Bo rapidly mastered the traditional Zhengyi iE- liturgy, vari
ous Thunder rites, and neidan pg ft techniques. He later lived in the Wuyi shan
j\~ tlJ range in Fujian, but also settled for some time on Xishan ~ W (modern
Jiangxi) where he promoted the Jingming zhongxiao ~Iffl,~~ school. Bo had
many disciples who formed the nucleus of the Southern school (Nanzong i¥i*)
and who edited his abundant works (99 BlUJjing jizhu) 757 Qjngjing jing zhu) 9I4
Danjing bizhi) I307 Bo zhenren yulu) I308 Wendao ji) I309 Chuandao ji) and parts of2 63
[ 1256) Biographical Notices Biographical Notices [ 1257)
Xiuzhen shishu; see also I220 DtUlfa huiyuan). Several large anthologies of his prose Chen Niwan ~*ifEA. See CHEN NAN.
and poetry were compiled during the Ming (1368-1644) and the Qing (1644-1911) Chen Shaowei ~l y 1ftj , zi Ziming .y f!I3; haa Hengyue zhenren 00 $M il A (fl. 712-
periods. 734). Chen Shaowei was an important Taoist alchemist of the High Tang (618-907)
Chen Jingyuan ~lfb1:,ziTaichu ::.k:fJ], haa Zhenjing il~, Bixu ~~ (1025-109+). period who can be ascertained to have been active during the early years of Xua n
Chen was born into a family of literati in Nancheng i¥ijpX (modern Jiangxi). He zong's reign (after 712). The few facts we have concerning his life and work come
became a Taoist at age seventeen when he was orphaned. He benefited early from from two works preserved in the Daazang (890 Xiufu lingsha mitUljuc) 89I Jiuhuan
an excellent education and made a rapid ascent in the Taoist administration, mainly jint/an miaajue) and the few words he devotes to himself in the preface to the
through his exceptional scholarly talents. According to his oldest extant biography first of these texts. He tells us that he left his residence at the sacred mountain of
(Xuanhe shubu 6.1Oa-12a), Chen was a disciple of Zhang Wumeng ~~~ (952?- Hengshan 00 W( in present Hunan) and went to Mount Huanglong (near modern
1051) at Mount Tiantai 7215 LlJ in Zhejiang. He later came to live in the Liquan Nanchang in Jiangxi province), where he met a holy person who transmitted to
guan 115R 0 temple at the capital. Historical sources also mention his accomplish him the alchemical secrets of XU X UN. According to Chen, Xu X UN had obtained
ments as a painter, and he belonged to a poetic circle that included the most famous those secrets from his master, Wu Meng ~1&, who had received them from his
politicians of the age. He retired in 1083 to devote himself entirely to recovering own initiator, Ding Yi T ~. Mount Huanglong is considered to be the place where
and editing ancient scriptures. The list of his works is impressive, and although X U X UN practiced alchemy. The transmission of alchemical secrets to Wu Meng by
many did not survive, eight are extant. They are mostly commentaries on Taoist a certain Ding Yi is also recorded in other hagiographies (compare IIIO Jingming
classics. His interest in neidan ~ fl is not well reflected in this corpus, although it zhongxiaa quanshu I.Ib and I.3b). The relationship between Chen Shaowei and Xu
is possible that the alchemical treatise 24I Qjnchuan zhizhi can be attributed to him. X UN'S Way of Filial Piety of the Tang period (618-907) can therefore be assumed.
Chen died on Lushan JJI W (Jiangxi) at the age of seventy. Chen's presence at Hengshan is also attested. He is said to have initiated Jia Ziran
Chen Nan ~lmi, zi Nanmu i¥i*, haa Cuixu weng ~~~, Niwan xiansheng YJEA jf § ~ (see LZIT B.llb) and to have appeared in a dream to SIMA CHENGZHEN
)Ie 1:. (d. 1213). Chen Nan is recognized as one of the patriarchs of the Southern (see 606 Nanyuc zongzheng ji 18a).
m,
School (Na nwng i¥i 7%), being the fourth successor to the alleged founder, ZHAN G Chen Tuan ~l ~, zi Tu'nan Iii! i¥i , haa Fuyao ~ Boyun xiansheng 8 ~ )Ie 1:.,
BODUAN. The lineage includes SHI TAl, author OfI09I Huanyuanpian and direct Xiyi xiansheng ~~)le1:. (871?-989). The title Boyun xiansheng was bestowed
disciple of ZHANG BODUAN, and XUE DAOGUANG, the third patriarch in on Chen Tuan by Emperor Shizong of the Later Zhou (r. 954-959); the title Xiyi
the Wuzhen pian t& il jij lineage. The tradition seems to have been formulated xiansheng by the Song emperor Taizong (r. 976-997). Chen, a native of Bozhou,
first by Bo YUCHAN (see "Xie Zhang Ziyang shu ~~~m!f" in 263 Xiuzhen was probably an unsuccessful examination candidate. He spent more than twenty
shishu 6.+a). Chen ''Niwan'' (nirvana) is supposed to have been the master of Bo years at Jiushi yan JL '¥::E, on Wudang shan :Itt 1lt W, after which he settled for
YUCHAN. His spiritual legacy is represented by his collected poems in I090 Cuixu forty years at the Yuntai guan ~IfO temple in the Huashan ~ LlJ range. There
pian ~~., compiled by Wang Sicheng :I,I~IDJX, zi Zhenxi zi ~J~ T (fl. 1217). he practiced the ascesis of Inner Alchemy. He is said to have been able to sleep a
Chen is said to have hailed from Huizhou ~1'i'1 (in present Guangdong province) hundred days without waking. This detail is mentioned in his official biography, in
and to have been a cooper by trade. He won fame as a Thunder magic exorcist the History of the Song (Song shi +57.13420). An ascetic Method oft he Hibernating
in the southern regions before he was called to the capital during the Zhenghe Dragon (Zhelong fa ~ ij~ r!) is attributed to him. It is said that he received it from
period (1I11-III8) and appointed Taoist registrar by Emperor Huizong. After the LtT DONGBIN. Chen Tuan's diagrams had a great influence on the Confucianists
fall of the Northern Song (960-1127), he returned to the south to live on Mount of the Northern Song (96o-II27). His only surviving work now extant is a book
Luofu H r-f: LlJ near Canton. He traveled a great deal and visited the coastal cities on neidan j7g fl, the I34 Huandan ge zhu. Chen died in 989, allegedly at the age of
of Chaozhou, Zhangzhou, and Fuzhou and also went inland as far as Changsha in 1I8 sui.
present-day Hunan. He sought deliverance from the body, by drowning himself in Chen Xianwei ~lmif¥&, zi Zongdao 7%ll[, htUl Baoyi zi Ml!- .y (fl. 1223-125+). A
m
Zhangzhou in the year 1213 (or perhaps 12I1). He had said of himself that, having native of Yangzhou, Chen Xianwei was active as a Southern school (Na nwng
waited forty-three years before attainillg the Tao, he would see four generations 7%) daoshi at the Yousheng guan f:ti~O temple in Lin'an ~~ (Hangzhou). In
pass before leaving the world. 1223, he is said to have had an encounter with a "superior person" who transmitted
[ I25S] Biographical Notices Biographical Notices [ 1259 ]
r*,
the "true alchemical method" to him. This later enabled him to gain special insights Deng Yougong ~~:rjJ, zi Zida hao Yuechao .F3:W: (I2IO-I279?). Deng You
into the Cantong qi ~ [PJ ~ . He is best known for his teaching and commentary on gong was a scholar official of the Southern Song period (II27-1279) who practiced
that work (I007 Cantong qi jie). the Tianxin zhengfa methods of exorcism and edited several works of this school.
Chen Zhixu ~*3&I.!fI1, zi Guanwu D.g., hao Shangyang zi L~r (b. 1290). Chen Poetry attributed to Deng is reproduced from an unidentified source in Quan Song
a
Zhixu was a native ofL uling JiI ~ (Ji'an '!i; , Jiangxi) but was active in the Hunan ci 4-.2977, which is the source of his dates. A native ofNanfeng J¥j II (Jiangxi), he
and Hubei regions. In 1329, Chen became a disciple of the alchemist Zhao Youqin obtained the jinshi ~ ± degree at an early age and became a local official, serving at
~~~. In the course of his peregrinations in the Jiugong shan tL '§ LiI range in one time at Jinhuo ~~ in the prefecture of Fuzhou :f1m1H (Jiangxi). The Daozang
Hubei, Chen acquired many followers. The school he founded (see I070 Jindan preserves two works edited by Deng: 566 Tianxin zhengfa and46I Lingwenguilu, the
dayao xianpai) constituted a branch of the Quanzhen ~!Jf{ movement that traced second work being ascribed to one of the legendary founders of the school, RAo
its origin to MA DANYANG. Chen Zhixu also linked it to the syncretist movement DONGTIAN (fl. 994-). *
"uniting the Three Teachings" (sanjiao wei yi = ~~-). In his own writings, Du Daojian H m~ , zi Chuyi lit ~, hao N angu zi J¥j:fr r , Fujiao dashi $Ii?;& gffj
Southern school (Nanzong J¥j* ) Taoism and Chan teachings predominate. Chen (1237-1318). A native ofDangtu ~:f1£ (Anhui), Du Da"*o jian entered Taoist orders
is credited with numerous works in the Daozang that are mostly concerned with at age seventeen. He subsequently lived at Maoshan Ll.J, *wh ere he received his
Inner Alchemy and self-cultivation. He is also the author of major commentaries on ordination from the Shangqing patriarch Jiang Zongying ~ l5 € (d. 1281). His ini
the Book of Salvation (9I Shangpin miaojing zhujie) and the "Essay on the Realiza tiation at Maoshan was followed by years of wandering in the area of Danyang ft
tion of Perfection" (seeI42 Wuzhen pian sanzhu). ~ and Yixing ~Ut (also in modern Jiangsu). During the Xianchun period (1265-
r " .
Cheng Xuanying p.x. Y.:."?R:, zi Zishi Cheng Xuanying was an eminent philo 1274-), the Southern Song ruler Duzong bestowed the title Fujiao dashi and other
sopher and commentator who lived in the early Tang period (618-907). The little imperial favors on Du and made him abbot of the Shengyuan baode guan fI. ]I: ¥~
we know of his life comes from a short note in the bibliographical chapter of the t~ B temple in Wuxing ~ ~ (modern Huzhou i'/iij 1'1'1, Zhejiang). After the Mongol
Xin Tang shu (VDL 106). He hailed from Shanzhou ~1H (present-day Shanxian conquest of southern China in 1279, Du was granted an audience by Kublai Khan
~ll% in Henan province) and appears to have been trained as a classical scholar, (1215-1294-) in Dadu, the Yuan capital. In 1303, Emperor Chengzong appointed
as suggested by his zi. His Taoist career began in Donghai (eastern Shandong). In Du Taoist registrar (daolu m~) of Hangzhou m1'1'1. The succeeding emperor,
631, he was invited to the court by Emperor Taizong, who honored him with the Renzong, bestowed further honors on him in 1312, including the title Longdao
m *=
title Xihua fashi j7!j~t*gffj (Ritual Master of Western Luster), no doubt an allu chongzhen chongzheng zhenren fli rtf:! !Jf{ lE!Jf{ A . After Du Daojian's death in
sion to the sacred mountain of Huashan ~ LlI , the Western Peak. When Taizong 1318, his disciple ZHAO MENGFU (1254--1322) composed a stele inscription in his
m *=
died (64-9) and his successor Gaozong (r. 64-9-683) came to the throne, Cheng honor: Longdao chongzhen chongzheng zhenren Du gong bei ~i rtf:! !Jf{ lE!Jf{ A H
was banished to a place called Yuzhou ~~1H. It was there that he wrote his famous 0~. It is preserved in Zhao's collected works (Songxue zhai ji f'j}~:l-m 9). Du
ilfr,
commentaries to the Laozi ~r, theZhuangzi and the Durenjing ltA*~. was the author of several commentaries on Taoist classics. After the fall of the Song
Of these, his interpretation of the Zhuangzi (see 745 Nanhua zhenjing zhushu) is dynasty (960-1279), he combined elements of Taoist and Confucian political and
the most important. Presented as a subcommentary to Guo XIANG'S celebrated moral philosophy in an endeavor to create an ideological basis for a return to order
glosses, Cheng in fact shows a superior understanding of the text, not only of its and stability under the new regime.
grammar and semantics, but also of its philosophical meaning. He therefore often, Du Guangting HftJM, zi Binsheng it~, hao Guangcheng xiansheng Mp.x.)fc~,
r ,
with great elegance, corrects Guo XIANG'S errors and misinterpretations, opening Dongying zi ]/:[ lI. Huadingffianmu feng yuren ~ JJ:i ' 7( ~ ~ ~~ A (850-933).
a new age of Zhuangzi studies, which flourished under the Song (960-1279). It is Du Guangting was born in the region of Chuzhou Iff, 1'1'1 in Zhejiang. Around 870,
sometimes claimed that Cheng belonged to a Chongxuan:mY.:. (Double Mystery) after failing to obtain the mingjing f!J3 *~ examination degree in the Confucian
school, inspired by Madhyarnika Buddhist thought. In fact there is no historical classics, he received his Taoist training and initiation at Mount Tiantai 7( -E! LlI in
evidence of such a school. Cheng's thought and his use of the term chongxuan are Zhejiang. Soon after the accession of Emperor Xizong (r. 873-888), Du was sum
consistent with the epistemology of the Taoist thinkers of the Warring States period moned to court. He performed various official and Taoist functions in Chang'an
(4-75-221 B.C.) and were defined and defended as such by Cheng himself. until the Huang Chao 1i:W: rebellion (880-885). After the sack of the capital by
[ 1260] Biographical Notices
Biographical Notices [ 1261 ]
Huang in early 881, Du followed the court into exile in Chengdu. As a textual and
Ge Xuan ~z, zi Jiaoxian ~)fc (traditional dates 164-244). Also known as Zuo
liturgical scholar, he deplored the loss of sacred Taoist books in the wake of the xiangong ti. fUi 0. , Zuo xianweng ti. fw ~ , or Ge xiangong Y; fUi 0. , Ge Xuan was
destruction of Chang'an, and he eventually reconstituted parts of the canon from a native ofJurong t]?§: county (in Jiangsu). Ge was Zuo Ci's ti.~ disciple and
temple libraries in Sichuan. Du announced the divine restoration of the Tang under became ZHENG YIN'S master. He was Ge Hong's great-uncle. He is said to have
the auspices ofL ord Lao in the memorialS93 Lidai chongdao ji, presented to the em practiced ascesis on Gezao shan Ii] @.W in Jiangxi and was an expert in Outer
peror on the eve of his return to the capital in 885. When Xizang was obliged to flee Alchemy. In 1104, he received the title Chongying zhenren i* JJ! ~ A, elevated
his temporary quarters there again, Du Guangting obtained permission to return to in 1243 to Chongying fuyou zhenjun i* JJ! '¥f15 ~!Ii . Two works in the Daozang,
Sichuan. Subsequently, many of Du's voluminous works were written during the
S43 Xiaozai jiuyou chan and a commentary to the Yinfu jing (III Yinfu jing jijie) are
period of political transition while he was a priest in the Yuju guan .£ ffij fi temple
attributed to him.
in Chengdu and a frequent visitor to nearby Mount Qingcheng W~ W. The next Gu Huan .lilt, zi Jingyi jJll'E!, Xuanping zZjS (420-483). A Taoist thinker under
phase in Du's career brought him into contact with Wang Jian.:E~ (847-918) and the southern dynasties Liu Song (420-479) and Qi (479-502), Gu Huan was ana
his local staff and allies, who were to proclaim the kingdom of Shu ~ after the fall tive ofYanguan D'S' (Haining #j,¥, Zhejiang). After a Confucian education, he
of the Tang in 907. Under the Shu, Du resumed his earlier functions as court Taoist retired to Mount Tiantai 7( i1 Wi n Zhejiang. There his interests turned to Huang
and official, reaching the rank of vice president of finance (hubu shilang .F g~ f~ ~~ ) Lao philosophy, alchemy, as well as Taoist ritual and techniques, and he acquired a
in 916. Around the time of the fall of the Former Shu kingdom in 925, Du seems considerable following as a teacher on these subjects. Under the Qi emperor Gaodi
to have retired to Qingcheng shan, where he died in 933. Most ofDu's surviving (479-482), Gu Huan served as registrar (zhubu ±:ft) in Yangzhou. Gu is mainly
works have been transmitted through the Daozang.
remembered as a commentator on the Daode jing ~ t~ *~. He died aged sixty-four
m.
Ge Chaofu ~~ Ge Chaofu was the grandnephew ofGE HONG (283-343) and at Shanshan ~rj W (Shengxian **l1l*', Zhejiang).
r z,
lived in Jiangnan at the turn of the fourth and fifth centuries. He was identified by
Guo Xiang ¥~ ~, zi Zixuan 252-312. A celebrated philosopher of the Western
TAO HONG]ING (456-536) as the author of the Lingbao scriptures. He is also held
Jin period (265-316), Guo was a native ofLuoyang. He held several honorific court
to be the creator of the Ge family lineage, which included G E XU AN and served
appointments, including gentleman-in-attendance at the Palace Gate (huangmen
retroactively to document the Lingbao scriptures' revelation and transmission. shilang Ii F~ f~ ~~). An expert on the Laozi ~ r and the Zhuangzi j[ r, and an
Ge Hong ~e:t, zi Yichuan filii, hao Baopu ~;1+ (283-343). The descendant of adept of the art of" pure c'o*n versation" (qingtan ;11f ~), Guo Xiang expanded upon
a learned but poor family of Jurong 'r:i]?§: county in Jiangsu, Ge Hong was the
the work ofXiang Xiu ~ (ca. 221-300) to produce the most famous ofZ huangzi
grandnephew of GE XUAN. Selling wood to pay for his studies, Ge Hong ac commentaries. In the Daozang it has been incorporated into 74S N anhua zhenjing
J
quired a vast knowledge in literature as well as various sciences and techniques,
zhushu.
especially alchemy, medicine, and Taoist methods. He became the disciple of the Hao Datong t>~*jffi, zi Taigu *t!:i, hao Guangning zi Jl5flr (1140-1213). Hao
hermit ZHENG YIN, who taught him a method for transforming cinnabar. Later,
Datong was one of the founding patriarchs of the Quanzhen ~ ~ order. Accord
Ge served as a high military official. Eventually moving to Guangdong, he led a
ing to I73 Jintian zhenzong ji 5.6b, he was given his names by the founder of the
m
hermitic life on Mount Luofu i'¥ W. His aspiration was to achieve immortality, order, WANG CHONGYANG. Other sources indicate that Hao's personal name
and his thought was a synthesis of Confucianism and longevity techniques, based was Lin ~ or Sheng, written 7t or ¥f., and his hao was Tianran zi 't3 1& r or Taigu
mainly on outer alchemy. His most famous extant works are contained in the two zhenren * t!:i ~ A. According to the memorial inscription by Xu Yan ~ fiR, in 973
collections II8s Baopu zi neipian and II87 Baopu zi waipian. His Biographies of divine Ganshui xianyuan lu 2.18a-24b, Hao came from a distinguished family in Ninghai
Immortals (Shenxian zhuan t$ fUi ft), often quoted in ancient texts, is now lost but '¥ #j (Shandong). He did not choose an official career, but established himself as a
tt
has been partially reconstructed. Other lost works include the Zhenzhong shu
fortune-teller in his hometown. When WANG CHONGYANG arrived in Ninghai in
cp if (c£ I66 Zhongxian ji) and the Yuhan fang ..£ rag 15. The 9I7 Shenxian jinshao 1167, Hao became his follower. However, his precise relationship with the incipient
jing, 940 Jinmu wanting tun, 842 Baopu zi yangsheng tun, 939 Dadan wenda, I306 Ge Quanzhen movement under WANG CHONGYANG and MA DANYANG remains
xianweng zhouhou beiji fang, and 9IS Huandan zhouhou jue are attributed to Ge or unclear. After an unsuccessful bid to join the community that had established it
are based on his writings.
self in Shanxi around the tomb of the founding patriarch, Hao set himself up at
[1262] Biographical Notices
Biographical Notices [ I263 ]
Wozhou iJ:.1N in Hebei. His asceticism, his teaching based on the Tijing ~ *~, as
his death. Jia wrote a compilation of biographies of famous Taoists, the Gaodao
well as his skill in predicting the future, aU set him apart from the main current of zhuan jli11j ~ it, now lost but known in part through numerous quotations. The
the Quanzhen movement. Having succeeded in converting members of the gentry,
four extant works are: a ritual for entering the celibate clergy (I236 Chuandu yi), a
Hao preached at Zhending ~ JE near Wozhou, where the monastery Taigu guan
hagiography of Laozi (774 Youlong zhuan) and two commentaries on the Zhuangzi
n
j( ti had been established. In his later years, his reputation reached the court Itt r (739 Zhenjing zhiyin and 740 N anhua miao).
and he was awarded a title. Toward the end of his life, Hao returned to Ninghai, y", 1¥.
Jiang Shuyu ~;fJ(J!,zi Shaohan Dezhan t~ff!,hao Cunzhai (1162-1223).
where he died. His only surviving work, II6I Taigu ji, has come down to us in a Jiang Shuyu, born into a family of literati in Yongjia 7J<.iJ (southern Zhejiang),
fragmentary state. Hao's studies on the Yijing and especially on the Zhouyi cantong
seems to have had several callings. Two extant epitaphs written by contemporary
qi fa] ~ ~ ~ ~ are partially preserved in this collection.
scholars describe him as a man versed in the Neo-Confucian tradition of the
Heshang gong i"iiJ L 0 . Heshang gong, also known as Heshang zhangren r"iiJ J::.:J:.
Cheng brothers and as a devoted administrator who, to the loss of the empire,
A, is a an obscure figure in the history of Taoism. His existence itself is doubtful.
languished in minor postings, never advancing beyond the magistracy of a small
According to Sima Qian's Shifi, he was a venerable of the Warring States period
county (Yiyang ~ ~, modern Jiangxi). He is described as learned in many technical
(475-221 B.C.) and the master of the immottal Anqi Sheng 3(M~. According to subjects, including astronomy, strategy, and music, but Taoist ritual is not named
GE HONG'S Shenxian zhuan f${!1J{t, Heshang gong was a hermit living in retire
among them. Jiang is nevertheless remembered chiefly as the compiler of a major _
ment on the banks of the Yellow River. Emperor Wen (r. 180-157 B.C.) of the West ritual manual (s08 Wushang huanglu dazhai licheng yi) and an important author
ern Han dynasty sought him out there to inquire about the Tao. The influential
ity on Lingbao liturgy, which he studied with LIU YONGGUANG (1134-1206)
Laozi:1tr commentary 682 Daode zhenjing zhu is attributed to this sage. from II95 onward. He would appear to be one of the numerous Southern Song
Heshang zhangren r"iiJ LxA-. See HESHANG GONG.
magistrates featured in the Yijian zhi who were initiated in Zhengyi lineages and
m m
Huang Shunshen J\ ~ E/3 , hao Leiyuan i1m Bishui leiyuan zhenren ~ 7..k mil ~
Thunder rituals and who made use of this liturgical know-how in the course of
A- (fl. 1224-1286). Huang Shunshen can be considered as the true founder of the their duties.
modern Qingwei m~ school of exorcism. His biography in 297 Lishi zhenxian Jin Yunzhong ~ft r:p (fl. 1224-1225). Jin Yunzhong is the author of a very influential
tidao tongjian xubian 5 states that he hailed from Jianning ~$, at that time a Lingbao liturgical compendium, I223 Lingbao dafa, but he is not otherwise known
prosperous county of northwest Fujian. While serving as an official in Guangxi,
in a historical context. He signed his magnum opus with a title that mentions
Huang encountered Nan Bidao i¥j • ~, who initiated him. The dates of his life are his initiation into the Tongchu iii fJJ liturgical lineage. This connection is also
provided by I7I Qjngwei xianpu, a chronology of which Huang himself is supposed documented by a preface he wrote for Tongchu documents included in I220 Daofa
to have been the original author. His biography appended to that work (14b-15b) huiyuan 171-'78, where he states that he had been a Confucian before becoming a
states that he was born in 1224 and that he was summoned to the Yuan court in Taoist, and that his master was a certain Liu Hunpu iU rEHf'. The reasons for his
1286. Huang had a great number of disciples, only five of whom obtained his full polemical posture and controversial position among the various currents of South
instruction. The patriarch ZHAO YIZHEN (d. 1382) later unified the teaching and ern Song (1127-1279) Taoism remain difficult to ascertain.
continued the Qingwei lineage into the Ming period (1368-1644). Heavenly Master Kou Qianzhi J(l~;z, zi Fuzhen IlIl (365-448). Kou Qianzhi was a native of
ZHANG YUCHU wrote a eulogy for the portrait of Huang, which he presumably Changping lIflt 2f in the area of modern Peking, but he spent most of his younger
had in his collection (see I3II Xianquan ji 5.8 b ). years in seclusion on Mount Hua ¥ III in Shaanxi, where he received his Taoist
Jia Shanxiang .~~, zi Hongju ~~, hao Chongde wuzhen dashi ~H~t-a~* initiation from Chenggong Xing RIG 0 J!, and on the Central Peak, Songshan ~ III .
Bi!i (fl. I086 [I081-112I?]). Little is known about Jia's life, except for a shott and At the latter site, in the year 415, Lord Lao appeared to Kou, conferring on him the
not very factual biography in LZTT 51. He originally hailed from Pengzhou ~ title of Heavenly Master. A version of the extant 785 Laojun yinsong jiejing was said
1'1'1 (in modern Sichuan), and he seems to have made a career in the central Taoist to have been revealed to him on that occasion. In 423, Kou *rec eived the visitation
administration, to judge by a title given at the head of one of his four works e"x*ta mnt ofLaozi's "great-great-grandson" (xuansun -Z 1*) Li Puwen ~i::st, who en"*jo ined
in the Daozang. He was preaching and conducting rituals at the Taiqing gong him to serve the northern "True Lord of Great Peace" (taiping zhenjun Zf Il
'8 (Laozi's:1tr reputed birthplace, at Bozhou ~1\I\f, modern Henan) just before l3). These events set the stage for a sweeping reform of Taoism and, after Kou's
[ 1264 1 Biographical Notices
Biographical Notices [ 12155 1
installation at the northern Tuoba Wei capital Pingcheng zp.~ (modern Datong,
temple, the Yuan (1277-1368) court summoned him repeatedly to perform rituals
Shanxi), in 4-24-, for the institution of his theocratic school of northern Heavenly
of state. The imperial court also bestowed on him the title Xuanmen zhengpai sifa
Master Taoism (Bei tianshi dao ~t:7(Elffl~). On th*e r ecommendation of his chief m m
yanjiao zhenchang zhenren Z. r~ if ~ ¥t;. iJii ~ ~ ~ A and the posthumous
minister, Cui Hao W~ (381-450), Emperor Taiwu ilt (r. 4-24-452) elevated Kou title Zhen*c*h ang shangde xuanxiao zhenren !Jt 'M L t~ 'g ~!Jt A.
to the role ofs upreme spiritual leader and eventually adopted the prophesized Tao
Lin Lingsu II ~,zi Tongsu :im 5'l (1076-1120). As the founder of the Shenxiao :fiji
ist reign title Taiping zhenjun (4-4-0-451). 11 school, Lin Lingsu is a major figure of Song (960-1279) Taoism, but he is hardly
Lady Wei ~XA. See WEI HUACUN.
known as a historical personage. Lin appeared at the court of Song Huiwng (r.
Li Daochun *~~, zi Yuansu :7C*, htU) Qing'an iff~, Ymgchan ~tt (fl. 1288-
lIor-II25) in 1114 and quickly gained prominence through the emperor's patron
1306). One of the major Taoist authors of the Yuan period (I277-1368), Li Daochun
age of his Shenxiao cosmology, but he had disappeared again as early as III9. Lin
stands at the junction of all the main trends of this period. His principal affiliation
m*), Lingsu was singled out by contemporary and later Confucianists as the epitome
was with the Southern School (Nanzong as he was a disciple of one ofBo
of the evil Taoists who ushered in the demise of the Northern Song (960-1127).
YUCHAN'S pupils, but he later became acquainted with Quanzhen ~ ~ masters,
The Taoist tradition, however, consistently held him in high esteem. His hagiog
and his own disciples were considered Quanzhen. Li himself came from Duliang
raphies contain a rich lore but few factual details. He was a native of Yongjia 71<.
m~ (modern Hunan) and studied on Maoshan"* W; he later settled and taught
g in southern Zhejiang. As befits the founder of a new dispensation, Lin had no
at Nanking, where, in contrast to most of the well-known Taoists of this period,
known master, but was recommended to the court by prominent members of the
he did not play any institutional role. His extant writings are numerous, including
Taoist hierarchy and appears to have been trained in one of the major Taoist centers
an anthology (249 Zhonghe ji), a yulu (Io60 Yingchan zi yulu), two speculative works
in Zhejiang.
(250 Santian yisuiJ 25I Quanzhen ji xuan biytU) and five commentaries (IOI Xiaozai Lin Xiyi f*~~, zi Suweng J#lT~, htU) Juanzhai ~m, Zhuxi ¥r~ (fl. 1234-1263).
huming miaojing zhuJ I05 Datong jingzhuJ I07 Chiwen donggu zhcnjing zhu, 699 Daode An eminent scholar of the Southern Song (1127-1279) period, Lin Xiyi was born
huiyuan" and 755 Chang qingjing jing zhu).
in Yuxi ~~, Fuqing miff county, south of present Fuzhou in Fujian province.
Li Hanguang *~ft (683-769). The thirteenth patriarch of the Shangqing lineage,
In 1234, Li*n b ecame the first laureate in the provincial examinations and entered
Li Hanguang was the successor of prominent masters and the disciple of SIMA ±
the Taixue ~ academy at the capital. The next year, he obtained the jinshi ~
CHENG ZHEN. Although held in high esteem by the court, by the emperor Xuan
degree. After a brilliant career as academician, he became governor ofXinghua !Jij
"w*n g (r. 712-756) in particular, Li preferred to spend most of his life on Maoshan
1~ (present Putian) near his native region in Fujian. Lin devoted himself to publish
W, where he devoted himself to the collation of the textual legacy of his lineage
ing the works of his eminent family members and teachers. Taking an unorthodox
and the construction of many institutions on the mountain. Li was the scion of
stance toward the Confucian scholarship of his times, he immersed himself in the
a prestigious family that maintained both a scholarly and a Taoist tradition. He
Taoist classics and wrote "oral explanations" of the Laozi ::I!:-T, the Zhuangzi j[
was ordained a daoshi in 705, then followed his master SIMA CHENGZHEN , and -T, and the Liezi JiJ -T. These works have been preserved in the DtU)zang. His
eventually settled on Maoshan in 730. Li attended the court only for the Taoist
frequently quoted commentary 735 Nanhua zhenjing kouyi, published in 1261, has
initiation conferred on Emperor Xuanzong in 748. His numerous writings have
been especially influential.
not survived separately.
m m Liu Cao iUti, Xuanying z.~, zi Zongcheng *fflZ, Zhaoyuan Htjjj, htU) Haichan
Li Zhichang '$ ii5 ,zi Haoran r~ ~, htU) Zhenchang zi !Jt -T , Tongxuan dashi :im
*- zi m.Ht~ -T. Generally known as Liu Haichan, Liu Cao is one of the neidan pg ft
Z. Elffl (1193-1256). Li Zhichang was a native of Guancheng III ~, Kaizhou 1m 1-1-[ ,
masters ofT aoist and popular lore at the beginning of the Song (960-1279) period,
in modern Shandong. After being orphaned at the age of six, Li was raised in the
appearing in the complex and rarely historical narratives concerning the transmis
household of his uncle Li Meng '$~. He later became a disciple OfQIU CHUJI,
sion of neidan literature. The first references to Liu in various biji ~ ~c "jottings"
whom he accompanied on a historic journey to Central Asia for an audience with
present him as a disciple of CHEN ThAN. In later hagiography, as determined by
Genghis Khan, of which Li left a detailed account (I429 Xiyou ji). After Qiu's death,
the Quanzhen ~ ~ order, he features as a minister of the state of Yan ~ during
Li succeeded him as patriarch of the Quanzhen ~ ~ movement. As Taoist regis
mm the Five Dynasties (907-960) period who was converted by ZHONGLI QUAN. Liu
trar at the capital (du daolu ~) and abbot of the Changchun gong :EHf: '§
abandoned his political life and eventually became an immortal. From the eleventh
[ 1266] Biographical Notices Biographical Notices [1267]
to the thirteenth centuries, he was usually associated with ZHONGLI QUAN and Liu Yu iIJ~, zi Yizhen tm~, haa Yuzhen zi ~~r (1257-1308). Liu Yu was the
Lu DONG BIN in a trio that appeared to worthy adepts to guide them through major architect of the renewal of the cult of Xu JINGYANG and the Way of Filial
the arcana of self-cultivation. This trio was canonized by both the Quanzhen and Piety (Xiaodao 1f:-ili), which he transformed into the Jingming zhongxiao ~ fIf]
m*)
the Southern school (Nanwng traditions. Although Zhongli and Lii have ,~1f:- school. According to his extensive hagiography in IIIO jingming zhongxiao
m
enjoyed a more durable popularity, Liu plays an eminent role in some stories (e.g., quanshu 18b-25b, Liu hailed from Nankang $i in southern Jiangxi. He became
the conversion ofMA ZIRAN). No anthology of his alchemical writings has come a daoshi on the Huangtang shan jif1it Lli in the Xishan gg Lli range near Nanchang
m
down to us, but they are quoted in many Song and Yuan (1277-1368) neidan works. {§ (Jiangxi). In 1292, he had a spiritual encounter with Hu Huichao m~~,
His autobiographical "Song on Becoming a Taoist" (Rudao ge A j![ lX, probably a the foremost patriarch of the Xiaodao during the Tang (6IS-907) dynasty. These
Quanzhen apocryphal work) was carved in stone in several locations. visions recurred. According to an ancient prophecy, 1,240 years after the departure
Liu Chuxuan iIJ~:1r, zi Tongmiao ~trJ>, haa Changsheng *1:. (II47-1203). Liu of the saint from this world, his teachings would experience a renaissance. An island
Chuxuan, the descendant of a family of military officers, was at age twenty-two would appear in the middle of the Yuzhang River ~~yilJ near Nanchang as the
converted by WANG ZHE, serving as his novice during the final months of Wang's sign heralding this rebirth. This and similar miracles occurred during the follow
life. Liu mourned his master and led a hermitic life in the area ofLuoyang, exhibit ing years, and as a consequence Liu Yu was recognized as the heir to the orthodox
ing his austere ways to a large public. He returned in lI76 to Shandong, where he tradition, which was reformed as the Jingming zhongxiao dao. The scriptures and
founded several Quanzhen ~ ~ communities. Liu gained the court's attention rituals of this newly reformed movement were without exception the products of
and was invited to the capital in U97, both as a famed ritualist and as a leader of the spirit writing (jiangshou ~ if), dictated by Xu J IN GYAN G and explicitly addressed
Quanzhen order, which had just been recognized by the Jin state. Liu's contribu to LiuYu.
tion to Quanzhen consists mainly in his scholarship and his theoretical writings, Liu Yuanran iIJtJIlI~,haaTixuan zi i1I:1rr (1351-1432). Liu Yuanran was an eminent
which grounded Quanzhen pedagogy in the Taoist speculative tradition. Four ex court Taoist at the beginning of the Ming (1368-1644) dynasty. A native of Gan
tant works in the canon attest this: his poetic anthology (II4I Xianle ji), two com zhou g 1'1'1 in southern Jiangxi, Liu entered Taoism as a disciple of the Zhengyi
mentaries - a rare genre among early Quanzhen TaoistS, to the Yinju jing (I22 Yinju IE - order at the Xiangfu gong rH4'§ temple at Tanzhou in Hunan. He was a
jing zhu) and the Huangting jing (40I Huangting jing zhu), and a short didactic disciple of ZHAO YIZHEN, the patriarch of the Qingwei ~fj'& school, who sought
treatise (Ios8 Zhizhen yulu). The list of his lost works includes seven anthologies and to unite all Taoist orders into one liturgical framework and whose works Liu edited
a commentary to the Daade jing. as I07IYuanyang zi fayu and II6s Xianchuan waike bifang. Summoned to court by the
Liu Haichan iIJrm~. See LIU CAO. Hongwu emperor in 1393, Liu was attached to the Chaotian gong ~ 7:. '§ residence
Liu Hunkang iIJ¥Et!~t zi Zhitong ;t~ (1036-II08). The twenty-fifth patriarch of of the Heavenly Masters. When the capital was moved to Peking by the Yongle
the Shangqing L iI1f lineage, Liu Hunkang reached his highest honors under the emperor, he followed the court and was installed as Taoist registrar. Later Liu ap
reigns of the Taoist emperors Zhewng (1086-lIOO) and Huiwng (UOO-II25). parently fell out of favor and was sent to Mount Longhu »ldE Lli in Jiangxi, and
Born in Jinling tf~ (modern Jiangsu), Liu had entered a monastery as a novice from there to Yunnan. In the south he established many temples and furthered the
at the age of twelv"e* and was ordained at twenty-four. Soon thereafter, in 1063, he dissemination ofT aoism. This won him great renown, and after the death ofYongle
went to Maoshan Lli, where he became a disciple of the twenty-fourth patriarch, in 1424, he was recalled to the capital and received many honors. As teacher of the
Mao Fengrou ~*~, whom he was to succeed. Liu became famous through his Forty-third Heavenly Master, ZHANG YUCHU, Liu's influence was very important
talismanic therapeutics and was summoned to the court to cure the empress. He for the development of Taoism under the Ming dynasty. The compiler of the last
therefore held a high position in the official clergy before his return to Maoshan. Daazang, Shao Yizheng B~.tJIE (d. 1462), was his disciple and successor.
Indeed, Huiwng summoned him to court again in lIOI-n02, n05-II06, and finally Liu Yongguang ljj FI'l1t, zi Daohui ili Jr!fl, haa Chongjing xiansheng itP ~ )t; 1:.
in lIOS. Liu died that year in Kaifeng. He had made the most of the imperial patron (lIH-1206). A native of Guixi .~ (Jiangxi), Liu Yongguang was active at the
age and friendship to expand the size and fortune of the Taoist institutions on his nearby Shangqing Zhengyi gong L iI1f IE - '§ temple, the Heavenly Master head
mountain. quarters on Longhu shan »ldE Lli. He also held an appointment as Taoist registrar
Liu Xuanying iIJ:1r!R:. See LIU CAO. in the capital (zuoyou jie daolu ti:::£1!Jj![~). A specialist of Thunder magic and
[ 1208] Biographical Notices Biographical Notices [1209)
rainmaking rituals, Liu edited and transmitted Five Thunder and Zhengyi IE Daode jing commentary 686 Daade zhenjing zhuan was presented to the same em
liturgies. These were mostly published by his disciple JIANG SHUYU (n62-I223) peror in 1078. Later Lii Huiqing distinguished himself as a local administrator and
in the compendium 508 Wushang huanglu dazhai licheng yi. as a military commander in the wars against the Xi Xia ~I: (1038-1227). Several
Lu Shizhong ~if,f cp, zi Dangke 1ifPJ (fl. first half of the twelfth century). Lu Shi of his commentaries on Confucian and Taoist classics circulated outside the Taoist
zhong is the founder and foremost representative of the Yutang dafa 33Jitk r~ canon until the fourteenth century but were subsequently lost. A partial copy of
school of liturgy, an elaboration of the Tianxin zhengfa 72. Je., IE it:. school of the Lii's commentary on the Zhuangzi iff r , however, was recovered in Karakorum in
Northern Song (960-II27) period, which was more narrowly concerned with exor 1909 (see 734 Yihai zuanwei), and a Tangut translation of his commentary on the
cism. Since most information on Lu can be found in the Yijian zhi by Hong Mai Xiaojing ~ ~ survives in the Kozlov collection in St. Petersburg.
(II23-I203), Lu must have had some renown in his own time (see the article on 220 Lii Yan g 1M. , zi Dongbin MJ J[ , haa Chunyang ~ ~ . The historicity of the celebrated
Yutang dafa). Hong Mai states that Lu hailed from Shangshui ifij 7.l< in Chenzhou immortal Lii Dongbin has been debated in many studies, and the issue is likely to
~l1'1'1 (Henan). In a note in 220 Yutang dafa I.7a-8a, Lu himself tells us that in H20 remain unresolved. Lii appears toward the end of the tenth century in several biji
*he received a vision of Zhao Sheng ~ ~, the foremost disciple of Zh*an g Daoling ~ ~c "jottings:' where he is variously described as a poet, a roaming inkseller, and
~ ~, who showed him where to find secret texts on Maoshan rlJ. These a wonder-worker. Later more detailed hagiographic accounts tell of his birth in the
texts combined the exorcist rituals of the Tianxin zhengfa type with the traditional ninth century into a literati family of southern Shanxi. A major temple, the Yongle
meditation technique of the Shangqing tradition and the liturgy of the huanglu zhai gong 71<-~ '§ , was erected at his supposed birthplace. He is considered a patriarch
ji B Zf retreat for the salvation of the deceased. Lu's teachings are therefore often by most of the neidan F1 ftschools and was finally canonized in the late thirteenth
quoted in the liturgical manuals of the Southern Song (II27-I279) period, such as century thanks to the Quanzhen ~ ~ order. Very early, alchemical poems were
466J idu jinshu and 1223 Lingbaa dafa. ascribed to him and enjoyed a wide circulation, notably the Qinyuan chun ~t, ~ ~
Lu Xiujing ~ {~~ ,zi Yuande :n: t~, shi Jianji xiansheng 1m ~)Ie 1:., Danyuan zhenren lyric. Thanks to planchette writing, this literature constantly increased, from the
ft:n: ~.A (406-477). Lu Xiujing was a native ofWuxing ~ Jij in Zhejiang. A Tao eleventh century to the present day (see 1055 Huncheng ji) 1100 Minghe yuyin) and
ist priest, he was also well versed in Confucianism and Buddhism. After first living 1484 Luzu zhi).
in seclusion on Mount Yunrneng ~ ~, he traveled through southern and western Liiqiu Fangyuan ME: 11;ij, zi Dafang *-11 , haa Miaoyou dashi Y:Y fl *-Bffi, Xuan
m
China. In 453, he settled at the capital Jiankang ~ $t (modern Nanking in Jiangsu), dong xiansheng 1; MJ 7'G 1:. (d. 902). Liiqiu Fangyuan was a native of Susong f',L} ,
where he sold medicines. In 461, he founded a sanctuary on Lushan iii LlI (Jiangxi). Anhui. After studies in the Confucian classics, the Book of Changes, and alchemy,
Six years later, Emperor Mingdi (r. 465-472) of the Liu Song dynasty recalled him Liiqiu became the disciple oft he Zhengyi IE - master Ye Zangzhi ~ Mi II (fl. 860-
to Jiankang. Lu's fame rests primarily on his compilation of a Taoist canon, in 1,128 874) of the Yuxiao gong .n 3 '§ temple on Mount Tiantai 72. i:I rlJ in Zhejiang. Ye
juan organized into the three great "receptacles" Dongzhen MJ ~, Dongxuan rfllJ 1; ordained him a daoshi. In 893, Liiqiu settled at the Dadi dong *-l'fl*MJ grotto on
, and Dongshen rfllJ fill, which became the traditional divisions for classifYing Taoist Tianzhu shan 72.f± Li1 (Lin'an ~~, Zhejiang). In the late Tang period, Emperor
scriptures. Lu Xiujing also attempted to reform Taoism and its liturgy and is ranked Zhaowng (r. 888-904) repeatedly summoned Liiqiu to court, but he declined to
as the seventh patriarch of the Shangqing L i1f lineage. He died at Jiankang but leave his mountain retreat. He died and was buried at Dadi dong in 902.
m
was buried on Lushan. Several of his works, such as 1127 Daamen kelue, 528 Shoudu Ma Congyi ,~ff:t ~, zi Yifu 11r ,laming Yu iJi ,fazi Xuanbao 1;., haa Danyang ft
yi,1278 Wugan wen, and 410 Zhongjian wen are still extant in the Ming Daozang. ~ (II23-II84). Known in later life as Ma Yu and more often as Ma Danyang, Ma
Lii Dongbin g rfllJ~. See Lu YAN. Congyi was heir to an affluent family living at the tip of the Shandong peninsula.
sm
Lii Ruiqing g ~IJ, zi Jifu (1032-IIII). A native ofJinjiang tfH (Fujian), Lii He seems to have led an idle life, with only a passing interest in Taoist pursuits
±
Ruiqing passed the jinshi ~ examination during the Jiayou period (1056-1063) until n67, when he received a visit from WANG ZHE, a hermit from Shaanxi. Until
and became an active participant in the reforms of Wang Anshi ~ ~ E (1021- Wang's death, the two were never to part again. Ma put his wealth and connections
=,
:m::f
1086). Lii eventually reached the rank of councilor for policy deliberations (canzhi at Wang's disposal for conversions, and he and his wife, Sun Buer accepted
zhengshi ~9aJiI&$). In 1074, he composed a stele inscription in honor of the god separation in order to become celibate disciples of Wang. When Wang died in
*Z
Taiyi at the behest of Emperor Shenzong (see 967 Taiyigong beiming). His Kaifeng in II70, Ma was considered to have completed his spiritual transformation
[ 1270] Biographical Notices Biographical Notices [ 1271 ]
and was anointed as the successor. He buried his master in the Zhongnan shan ~ Yuanzhi 3:~~O (d. 635) on Maoshan ~ UJ. Although he would eventually suc
l¥i Lli range (modern Shaanxi) and gathered a community, the first of the Quanzhen ceed Wang as the eleventh patriarch of the Shangqing -.t. ~ lineage, Wang himself
~ ~ order, in this area. Expelled by a government suspicious of Quanzhen pros declared that Pan was destined to practice the Way on the Central Peak, Songshan
elytism, he returned in 1182 to his native Shandong, where he was equally active. :i UJ, in Henan. Pan consequently spent the remainder of his life in seclusion on
Ma's abundant poetry was separately anthologized by various groups of disciples that holy mountain, mostly in the Xiaoyao valley ll!! ~ ~. In 676, the fame of the
(see II42 Jianwu ji) II49 Jinyu ji) and IISO Shenguang can). Many of his poems are recluse came to the attention of Emperor Gaowng (650-684), who was traveling
also included in WANG ZHE'S anthologies. In addition, Ma left the yulu ~~ IOS7 to the eastern capital, Luoyang. In 679, Gaowng ordered the constructmion of the
Zhenren yulu and I234 Zhenren zhiyan. Longtang temple iii is Il in the Xiaoyao valley, with the Jingsi oratory ,~, Il1G as
Ma Danyang ,~ft~. See MA CONGYI. Pan's personal residence. In subsequent years (679-681), the emperor repeatedly
Ma Xiang ,~mJ. See MA ZIRAN. made the journey to Songshan from nearby Luoyang to call on Pan Shizheng in
Ma Yu ft.!'f,i.3i.. See MA CONGYI. person and receive his instruction in the principles of Taoism. Their di~o~es are
Ma Ziran ,~ El ?t,;. There are at least two Ma Zirans in Taoist history: Ma Xiang ft.!'f, mJ recorded in II28 Daomen jingfaxiangcheng cixu, a work that also contams unpor
(d. 856), whose ming or zi (according to different sources) was Ziran, and a tenth tant clues to the early structure of the Taoist canon (see "The Seven Parts" and
or eleventh-century Ma Ziran. Little is known about the latter, but he himself "The Twelve Categories" in the general introduction in volume I). Pan Shizheng
relates in his short alchemical treatise IIS7J indan koujue that he became the disciple was succeeded as Shangqing patriarch by SIMA CHENGZHEN, who had been his
ofLIU HAICHAN at the age of sixty-four. This late encounter, as well as the verse disciple at Songshan.
exchanged between the two, is frequently quoted in subsequent literature as evi Pei Xing ~ifIl (825-880). In addition to his Taoist works, PeiXing is mainly remem-
dence of the possibility of beginning self-cultivation at a ripe age. bered as the author of the literary collection Chuanqi ft ~ , which lent its name to
Meng Anpai ~~1jF (fl. 699). Meng Anpai was an important Taoist scholar at the the genre of short narrative fiction that flourished under the Tang dynasty. During
court of the empress Wu Zitian (r. 684-705). Author of a now lost catalogue of the Xiantong reign (860-874), Pei served as secretary to the Taoist general Gao Pian
the Taoist canon called Yuwei qibu jing shumu ~. -t: g~ *~ ~ § , Meng also com ~ l# (d. 887). Gao was at the time military governor ofLingnan province, based in
piled a number of important doctrinal works, of which only his II29 DtUJjiaa yishu Jiaozhi )(: Ihl: (Hanoi). In 878, Pei Xing was appointed to the post of vice military
survives in complete form. In this work, Meng is titled Qingxi daoshi W~ ~ ± , governor of Chengdu.
indicating that he came from the mountain of that name in Hubei. Scholars have Peng Jiyi ~*~. See PENG SI.
long been unable to establish the dates ofMeng's life. The only precise detail comes Peng Si ~;ffl, haa Helin zhenyi lIH*~~ (n85-after 1251). Born in Changle *~
from a stele inscription on the establishment of a Taoist* tem ple in honor of Wu (Fujian), Peng Si, originally named Peng Jiyi *~, came from a wealthy and influ
*-
Ziti an's father, the "Jingzhou da chongfu guan ji ¥f111+1 mi III ~c" (erroneously ential family of the Fuzhou area. In his youth, he successfully passed the entrance
attributed to Chen Ziang ~* r ~ [656-695] in Chen Yuan et al., Daajia jinshi lite, selection of the Ministry of Rites and served as an imperial official. At the age of
91). The text of the inscription tells us that Meng lobbied energetically at court to forty-three, however, Peng decided to retire and to return home. At that time, he
obtain imperial patronage for this temple, and that his efforts were crowned with changed his name from Jiyi to Si and adopted a Taoist haa. Around 1225, Peng met
m
success in 699. The location ofJingzhou, where the temple was established, is not Bo YUCHAN and became his disciple. Bo transmitted his Thunder rites (leifa
far from Qingxi. ¥*) to Peng, which Peng applied in the ritual for saving the souls of the deceased.
r
Pan Shizheng ?I fIffi IE, zi Zizhen !It, hui Tixuan xiansheng 11 x:)'C 1: (584-682). An accomplished scholar, Peng wrote several important studies on the Daade jing
Pan Shizheng was a native ofZanhuang W£ (modern Zhaoxian M!I!*, near Shu j
