The Study On The Religious Narrative Of The Founders Of Quanzhen Taoism

The religious narrative of the Founders of Quanzhen Taoism(????)is diachronic and continuous.Its development process has experienced from germination to formation,and then to inheritance and transmutation.Many of their poems are still alive,and they contain rich narrative material,which makes it possible to sort out their "autobiography".Although this embryonic "autobiography" is fragmentary,it contains many details,and it is the real starting point of their religious narrative.For example,their life state before joining Taoism their psychological change process when joining Taoism,well as the determnation and hrdship of spreading doctrines and converting believers,etc.In contrast,some of the later inscriptions and biographies were limited in length,so much of the content was either missing or very brief.In addition,on the whole,the "autobiography" in the embryonic period is simple and credible,with less religious deification than the inscriptions and biographies,and there is no deliberate taboo or modification.Therefore,through the source of "autobiography",we can clarify the inheritance relationship between the relevant preface,quotation,inscription,biography and other important narrative documents,as well as the construction process of religious narrative of the founders of Quanzhen Taoism.After "autobiography",the early disciples also made a lot of tracing and deification to the founders of Quanzhen Taoism.For example,Ma Yu and Qiu Chuji's tracing and deification of Wang Chongyang,and The Saying of Danyang Immortal(??????),Journey to West of Changchun Immortal(???????),The Mraculous Record of Tixuan Immotal(???????),The North Tour Saying of Qinghe Immortal(????????)'s tracing and deification of the founders of Quanzhen Taoism.These contents,together with the preface and postscript made by contemporaries,constitute an important transitional stage after "autobio graphy".They are Similar to the "Xingzhuang"(??)of the founders of Quanzhen Taoism,and provide an important reference for the compilation of inscriptions and biographies during the Jin and Yuan dynasties.In order to perpetuate the deeds of the Masters,the Quanzhen Taoists of the Jin and Yuan dynasties also formed a tradition of establishing Taoist temple and placing portrait in their temples.They not only enthusiastically asked the cultural celebrities of the time to write inscriptions for their ancestors,but also compiled a variety of "official" biographies of Quanzhen Taoist Masters.These efforts,in addition to their religious instincts,are also related to the debate.on Buddhism and Taoism in the early Yuan dynasty,and the disaster of burning scriptures which caused by the dispute.Under the long-term efforts of various schools of Quanzhen Taoism,especially the students of Qiu Chuji,the religious narrative and inheritance lineage of the founders of Quanzhen Taoism have been largely constructed So far,their religious narrative has completed an important transformation from"autobiography" in the embryonic period to "biograp hy" in the formative period.At the same time,the image of the founders of Quanzhen Taoism also changed from the"famous Taoist" in the embryonic period to the "Masters" or "Immortals" in the formative period.In addition,the palace construction on the relics of their ancestors forther "materialized" the related religious narrative,which played an important role in promoting the construction,dissemination even inheritance and transmutation of their religious narrative.In addition,the palace construction on the relics of the Masters also further "materialized" the related religious narratives,which played an important role in promoting the construction,dissemination,even inheritance and evolution of their religious narratives.In a word,their reli gious narrative was not only established by inscriptions,biographies,paintings,images and other documents,but also strengthened and spread by the palace constriction on the Master's relics.The narrative documents in this stag e not only laid the pattern of reli gious narration of the founders of Quanzhen Taoism,but also laid a good foundation for their inheritance and transmutation.The inheritance and transmutation of religious narrtive,which is about the founders of Quanzhen Taoism,mainly appeared in the Ming and Qing dynasties.The types of related narrative documents mainly include biography,zaju(??),novel and baojuan(??).In addition,some related religious legends,folk customs,images,etc.,also constitute an important supplement.The compilation of biographies of this period was not active until the late Ming dynasty.Most of their contents have been cut and edited from several "official" biographies of the Jin Yuan period.Although they are mainly inherited works,they occasionally add some new materials when they are deleted and revised.So,they both inherit,and there are also some new changes.As for the evolution of religious narration of Quanzhen Masters,it appeared in Quanzhen zaju as early as the Yuan and Ming dynasties,but this kind of artistic evolution fell into silence in the Ming dynasty.In the late Ming dynasty or early Qing dynasty,Qizhen zushi liexianzhuan(???????)was appeared,which is influential.Both Qizhen novels(????)and Qizhen baojuan(????)in the Qing dynasty were influenced by this book.In additions,Xu dao(??)'s The Story of the Immortals(??????)has a great influence on Jinlian xianshi(????).Most of the Qizhen novels and Qizhen baojuan are closely related to folk religion.In contrast,the narrative evolution of Quanzhem zaju is more pure and can be regarded as a good and popular Quanzhen missionary works.In the Ming and Qing dynasties,the religious narration of the founders of Quanzhen Taoism,based on the relevant Master relics and Taoist temples,was continuously inherited and changed locally.For example,the Yanjiu(??)festival at Baiyun Taoist temple(???)is a typical example of Qiu Chuji's integration into local culture.But generally speaking,the process of the Master of Quanzhen Taoism is not ideal.In addition to the fact that they are real historical figures,it is also related to the fact,that Quanzhen Taoists and Quanzhen believers constantly "rectified and calibrated" the image of Quanzhen Masters.This is particularly evident in the Qizhen novels of the Qing dynasty.After the Jin and Yuan dynasties,there were many images of Quanzhen Masters in the Ming and Qin,dynasties.These images,together with religious leg ends and folk customs of the Ming and Qing dynasties constitute an alternative inheritance and transmutation of religious narrative of the founders of Quanzhen Taoism,and are also an important supplem ent to biographies,zaju,novels and baojuan.Since modern and contemporary times,relevant narrative documents still emerge in an endless stream,among which,Jin Yong's The Legend of the Condor Heroes(?????)and The Return of the Condor Heroes(????)have the greatest influece.In a word,the narrative literature in the period of inheritance and transmtation introduced Quanzhen Masters from Taoist temple to the common people.Their images of "Masters" or "Immortals"became more secular and even began to change to the direction of ordinary "famous Taoists" or "Mortals".