Research On The Historical Changes Of Dongxiao Palace In The Yuan Dynasty And Its Relationship With Taoism In Jiangnan Area

The main research object of this dissertation is the Dongxiao Palace(洞霄宫)in Hangzhou of the Yuan Dynasty.Through combing all kinds of historical materials to explore the historical trajectory of its historical changes,and combining the development of the overall Taoism in the Jiangnan region in the same period,we seek for the relationship between them.The introductory part of this article is divided into five sections,which are the origin of the selected topic,the review of academic research,the introduction of historical materials,the historical changes of the Dongxiao palace before Yuan dynasty and the innovation of this article.In the third quarter,this article has made new research on the two historical documents handed down from Yuan Dynasties:DongXiao Tu Zhi(洞霄图志)and DongXiao Shi Ji(洞霄诗集).For the former,this article considers that the time for writing it should be tenth year of Dade(大德)of the Great Yuan Dynasty(1306 AD)rather than the former people said it was completed in ninth Year of Dade(1305 AD).The last person to complete is the Taoist priest Meng Zongbao of Dongxiao Palace.This article discusses the issue of the latter in terms of its version,and holds that the Yuan Dynasty publication of the collection of Japan’s Seikado Bunko Library(静嘉堂文库 is the ancestral version of the book known as Zhi-bu-zu-zhai Series(知不足斋丛书)and Wanwei Collection(宛委别藏).The only copy of the Ming Dynasty transcript of the Chinese Local Record Series(中国方志丛书),which has only six volumes,is a new system version,but the book itself is incomplete.The first chapter of this article is about the historical changes of Hangzhou Dongxiao Palace during the reign of the Kublai Khan.It is divided into two stages.The front is the period of dating of the Jiangnan Taoism in the Yuan Dynasty(AD 1276-1281),the behind is the period of decline of Jiangnan Taoism in the Yuan Dynasty.(1281-1294 AD).During the former period,Kublai Khan implemented the protection policy for Taoism in the Jiangnan region,and the Dongxiao Palace was safe when the dynasty transitioned.However,because Kublai Khan granted the highest religious authority of the Taoist in the South to Zhang Tianshi(张天师)in Longhu Mountain(龙虎山)and changed the Taoist pattern in the Southern Song Dynasty,Dongxiao Palace fell from a Taoist shrine with national influence to big Taoist temple only with local influence in the Hangzhou area,and must be under the jurisdiction of Zhang Tianshi.In the latter period of time,due to the failure in the debates between Buddhist and Taoist,Kublai Khan lost his trust in Taoism and Taoism began to struggle to survive.Moreover,Jiangnan region also had a strong blow against the Daoist forces by the Tibetan Buddhist monk Yang Lianzhenjia(杨琏真加).In the process of rebuilding the Dongxiao Palace for the second time,Taoists carried out a series of actions aimed at self-rescue at the central and local levels.It ensured that the Dong Palace can overcome difficulties.The second chapter of this paper is about the historical changes of Hangzhou Dongxiao Palace during the reign of Yuan Dynasty.It is elaborated from three aspects.The first aspect describes the confluence of the various FuLu(符箓)schools in the Jiangnan region in terms of thought,organization,and rituals.It formed a loose alliance of sects based on Zhengyi School(正一教).This article examines the source of the sectarianism of Dongxiao Palace and proposes that its mainstream is the conclusion of the Maoshan Fuzhen School rather than the Dragon Tiger School.The origins of the denominations proposed that its mainstream is the conclusion of the Maoshan(茅山)rather than the Longhu.At the same time,this article believes that Dongxiao Palace use the momentum of Zhengyi school and it was also rapidly rising during the Yuanchengzong Period.The second aspect describes the process of expanding the forces of Dongxiao Palace with the help of large-scale construction projects.In the process,new branches of the Dongxiao Palace was formed.Through the shaping of the legal system,these branches strengthened their relationship with the Dongxiao Palace and preserved their independence.The third aspect is to examine the efforts made by Taoist priests to boost the Palace Taoist culture.There are two typical examples:Shen Duofu(沈多福)who invited hermits to stay in Dongxiao Palace and Zhang Jushi(章居实)made visits to Jiangnan and made friends with official literati here.At the same time,the process of the compilation of Dong Xiao Tu Zhi and Dong Xiao Shi Ji are discussed.We consider that it has the dual purpose of preserving culture and advertising.The third chapter of this article focuses on researching the historical record of Dongxiao Palace after the tenth year of Dade.The first is to sort out various historical documents that document the history of the Dong Palace in the middle and late Yuan Dynasty.It is believed that the existing local records of the Ming,Qing and the Republic of China could not solve this problem.Then,this article is based on the case of the marrying wife of a hole priest called Hu Renfang(胡仁方)in Zhizhengtiaoge(至正条格).this article roughly concludes that Dongxiao Palace retains its economic and political advantages in the middle and late Yuan Dynasty.Therefore,some Taoist corruption would occur.In the end,we also examined the life of Shi Jingren(史景仁)a Taoist priest of Dongxiao Palace in the late Yuan Dynasty,and believed that although the war at the end of the Yuan Dynasty had destroyed the prosperity of the Dongxiao Palace,The seeds of school types preserved through the efforts of Shi Jingren and soon returned to blazing prosperity in the early Ming Dynasty.The concluding remark of this article considers that the historical changes of the Dongxiao Palace in the Yuan Dynasty and the Taoism in Jiangnan were a matter of solidarity and mutuality.The Dong Temple is a miniature of Taoism in Jiangnan.It is also believed that there is a group of capable Taoist priests who support the development of the Taoist Temple.There are great deal of merits of them.Finally,behind these appearances,the factors of the supremacy of royal power in the ancient Chinese society actually dominated the development of all this,and the emperor’s attitude was the key to the prosperity and decline of Taoism.