1.《道藏》[The Daoist Canon](北京[Beijing]:文物出版社[Cultural Relics Press],上海[Shanghai]:上海書店[Shanghai Bookstore Publishing House ],天津[Tianjin]:天津古籍出版社[Tianjin Ancient Works Publishing House],(1988)。
2.[漢]毛亨Mao Heng傳,[漢]鄭玄Zheng Xuan箋,[漢]陸德明Lu Deming音義,孔祥軍Kong Xiangjun點校:《毛詩傳箋》[Mao Shi Zhuan Jian],北京[Beijing]:中華書局[Zhonghua Book Company],2018。
3.[梁]陶弘景Tao Hongjing撰,王家葵Wang Jiakui輯校:《登真隱訣輯校》[Dengzhen yinjue jijiao],北京[Beijing]:中華書局[Zhonghua Book Company],2011。
4.[唐]徐堅Xu Jian著,《初學記》[Book for Beginners],北京[Beijing]:中華書局[Zhonghua Book Company]2004。
5.[唐]釋道世Shi Daoshi著,周叔迦Zhou Shujia、蘇晉仁Su Jinren校注:《法苑珠林校注》[Annotation of Fayuan Zhulin],北京[Beijing]:中華書局[Zhonghua Book Company],2003。
7.[清]孫詒讓Sun Yirang著,汪少華Wang Shaohua整理:《周禮正義》[Zhouli zhengyi],北京[Beijing]:中華書局[Zhonghua Book Company],2015。
8.[清]孫希旦Sun Xidan撰,沈嘯寰Shen Xiaohuan、王星賢Wang Xingxian點校:《禮記集解》[Liji jijie],北京[Beijing]:中華書局[Zhonghua Book Company],1989。
9.[清]黃以周Huang Yizhou撰,王文錦Wang Wenjin點校:《禮書通故》[Lishu tonggu],北京[Beijing]:中華書局[Zhonghua Book Company],2007。
二、近人論著
1.林梅村Lin Meicun、郝春陽Hao Chunyang:《鵲尾爐源流考——從犍陀羅到黃河、長江》[“On the Origin and Development of Magpie-tail Censer: From Gandhara to the Yellow and Yangtze Rivers”],《文物》Cultural Relics,no. 10(2017):63-74。
2.馮慧Feng Hui:《中日所見晉唐時期的長柄香爐》[“On the Long-Handled Incense Burners from the Jin to Tang Periods Found in China and Japan”],《考古與文物》Archaeology and Cultural Relics,no. 5(2016):122-133。
3.崔菊姬Cui Juji:《中國古代長柄香爐》[“On Incense Burner with Handle of Ancient China”],《中原文物》Cultural Relics of Central China,vol. 05(2016):76-84。
4.冉萬里Ran Wanli:《略論隋唐時期的香爐》[“Talk of the Censer in Sui and Tang Dynasties”],《西部考古》Western archaeology,(2015):105-152。
5.崔葉舟Cui Yezhou:《試論鵲尾式長柄香爐的來源》[“The Origin of the Magpie-Tail-Handled Incense Burne”],《東南文化》Southeast Culture,no.2 (2017):62-68。
6.李小燕Li Xiaoyan,井中偉Jing Zhongwei:《玉柄形器名“瓚”說——輔證內史亳同與<尚書·顧命>“同瑁”問題》[“To Designate the Jade Handle-Shaped Artifacts as Zan”],《考古與文物》Archaeology and Cultural Relics,vol. 3(2012):34-53。
The Relationship between Taoism hand-held incense burner and Sacrificial Vessel of Zhou Dynasty
Zhang Hongzhi
Abstract:In the rituals of Taoism, ‘Falu’ is an essential key rite to communicate the gods . The external ritual is reflected in the lighting the incense burner by Taoist priests. There are many types of incense burner used in this rite, and ‘hand-held incense burner’ is a very special one. The Taoism ‘hand-held incense burner’, or ‘magpie tail incense burner’, is different from other perfume incense burners in that it has a long handle. Therefore, compared with other perfume incense burner, its function has duality. Taoism‘hand-held incense burner’ originated from the ritual instrument ' Yu Zan ' in Zhou Dynasty. In addition to the function of ordinary incense burner, it also has the function of Gui and Jian.
About the author:Zhang Hongzhi,PHD,Sichuan University,Institute of Taoism and Religious Culture;Research Direction:Chinese Daoism;Address:Liberal arts building of Sichuan University, Wuhou District, Chengdu, Sichuan Province;Postcode:610064;Email:hongzhiz@qq.com
① 林梅村Lin Meicun、郝春陽Hao Chunyang:《鵲尾爐源流考——從犍陀羅到黃河、長江》[“On the Origin and Development of Magpie-tail Censer: From Gandhara to the Yellow and Yangtze Rivers”],《文物》Cultural Relics,no. 10(2017):63-74。
② 馮慧Feng Hui:《中日所見晉唐時期的長柄香爐》[“On the Long-Handled Incense Burners from the Jin to Tang Periods Found in China and Japan”],《考古與文物》Archaeology and Cultural Relics,no. 5(2016):129-130。
③ 崔菊姬Cui Juji:《中國古代長柄香爐》[“On Incense Burner with Handle of Ancient China”],《中原文物》Cultural Relics of Central China,vol. 05(2016):76-84。
④ 冉萬里Ran Wanli:《略論隋唐時期的香爐》[“Talk of the Censer in Sui and Tang Dynasties”],《西部考古》Western archaeology,(2015):109。
⑤ 崔葉舟Cui Yezhou:《試論鵲尾式長柄香爐的來源》[“The Origin of the Magpie-Tail-Handled Incense Burne”],《東南文化》Southeast Culture,no.2 (2017):62-68。
⑥ 同上[Ibid],63。
⑦ 同上[Ibid],,66。
⑧ [唐]徐堅Xu Jian著,《初學記》[Book for Beginners],北京[Beijing]:中華書局[Zhonghua Book Company]2004,vol. 2,606。
⑨ [唐]釋道世Shi Daoshi著,周叔迦Zhou Shujia、蘇晉仁Su Jinren校注:《法苑珠林校注》[Annotation of Fayuan Zhulin],北京[Beijing]:中華書局[Zhonghua Book Company],2003,vol. 2,778。
⑩ [唐]王懸河Wang Xuanhe撰:《三洞珠囊》[The Pearl Satchel of the Three Caverns],《道藏》[The Daoist Canon](北京[Beijing]:文物出版社[Cultural Relics Press],上海[Shanghai]:上海書店[Shanghai Bookstore Publishing House ],天津[Tianjin]:天津古籍出版社[Tianjin Ancient Works Publishing House],(1988),vol. 25,321。
22 [清]孫詒讓Sun Yirang著,汪少華Wang Shaohua整理:《周禮正義》[Zhouli zhengyi],北京[Beijing]:中華書局[Zhonghua Book Company],2015,vol. 10,4022。
23 李小燕Li Xiaoyan,井中偉Jing Zhongwei:《玉柄形器名“瓚”說——輔證內史亳同與<尚書·顧命>“同瑁”問題》[“To Designate the Jade Handle-Shaped Artifacts as Zan”],《考古與文物》Archaeology and Cultural Relics,vol. 3(2012):34-53。
A Textual Research on Kou Qianzhi's Reform Activities of Removing False laws of Sanzhang
Zhang Hongzhi
PhD candidate, Institute of Taoism and Religious Culture, Sichuan University, China
Abstract:In the research of the history of Taoism, many scholars summarize Kou Qianzhi’s reformation of Taoism by removing False laws of Sanzhang, but this statement is far from the fact. This point of view was first seen in Wei Shu, which is a book of offical history compiled by Wei Shou in cooperation with other historians. Through the power of the Northern Qi regime, Wei Shou collected and analyzed historical materials related to religion, and thus summed up this point of view. Later generations inherited it and even today. In fact, in the process of Kou Qianzhi’s reformation of Taoism, it is the Xitianshi(系天师)identity granted by the Lord Lao(老君)that makes his reform measures orthodox.Kou Qianzhi himself admired Zhang Daoling very much, always focused on maintaining his legitimacy, and did not intend to oppose him. The reform is mainly aimed at the chaos caused by Libationers(祭酒) after the Han Dynasty. It is not the religious laws implemented in Zhang Daoling’s period, nor will it be depreciated as False laws of Sanzhang 。
Key Terms: Weishou;False laws of Sanzhang;Kouqianzhi;Orthodoxy of Taoism;Xitianshi
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