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Taipingjing ( Chinese trad. 太平 經 , Exercise 太平 经 , Pinyin : Tàipíng Jīng , Pall. Taipingjing ) or the Book of Great Tranquility, A Treatise on the Great World - a classic Chinese Taoist treatise of the Late Han era. The treatise initially consisted of 170 parts, of which only 57 survived in the Taoist canon . The full title of the treatise is Taiping zlinshinu ( Chinese trad. 太平 清 領 書 , exec . The author of the treatise is unknown.
Also known is another treatise under the same name of 12 parts - Tianguan liboyuan taipingjing ( Chinese chapters 官 歷 歷 包 元 太平 уп, dl .元 пин пин pinyin : tiān guān lì bāo yuán tàipíng jīng) : tiān guān lì bāo yuán tàipíng jīng Tianguan liboyuan taipingjing ) whose author is Gan Zhunke (甘 忠 可), which was not preserved.
The leader of the Yellow Dressings Rebellion, Zhang Jiao (d. 184), based on this work, created Taipindao Taoist School (太平道).
The treatise covers a wide content, and is actively associated with Chinese traditional numerology - the doctrine of the elements Yin and Yang , the five phases ( Y-Xing ) and the six-decimal cycle .
Content
The main provisions of the treatise
Taipingjing describes the epoch and methods of achieving an ecumenical, Great World (possibly associated with the Period of the Fighting Kingdoms [1] The Ideology of the Great World (Ecumenical Serenity) was especially relevant for Chinese society at the end of the Han dynasty when the lands of the kingdom plunged into protracted wars, rebellions and revolts .
The world familiar to people plunged into terrible chaos, and the cause of this was considered an imbalance in the universe and social life. The loss of balance in the life of society is usually accompanied by numerous misfortunes - wars, epidemics, fires, floods, and crop failures. [2] Chaos occurs in the control system of society, at the royal court, when the ruling dynasty (strong central authority) is unstable, which is interpreted as discontent with Heaven (the Most High). [3] Evil accumulates over many generations, and humanity is polluted by the sins of their ancestors. [4] As a way out of the situation, the inner workings of a person and society are proposed in order to heal themselves, search for harmony, development and transformation of their essence ( dao ). The teachers sent by Heaven (Most High), Heavenly Mentors can help on this path. In ancient times, there was already an era of the Great World, this era should be recreated, back to basics. [5] , while the rulers must act together with the teachers given by Heaven (Heavenly Mentors). Then, in the era of the Great World, the babies did not die, there was no famine and crop failures, and there were no natural disasters. [6] However, the balance was so subtle that only one violation could lead to a loss of control. The arrival of a healthy ruler, who is favored by Heaven (endows him with His Heavenly Mandate), the cessation of evil signs is the condition of coming better than the era. [7]
Ancient versions of the treatise
The oldest version of the treatise refers to the reign of King Cheng-di ( 37 BC. BC. - 7 BC ), which is considered by historians to be a period of decline of the Han dynasty. Already in this text it was said about the loss of the Heavenly Mandate and the violation of the universal equilibrium, and a prediction was made that the dynasty would soon fall.
Later, King Shun-di (125-144 years) received this text in a different edition. Apparently, it was precisely this version that Zhang Jiao, the leader of the Uprising of the Yellow Armbands, used .
There is also another version that was used by representatives of the Heavenly Mentors School.
Notes
- ↑ Max Kaltenmark, "The Ideology of the Taiping Jing", p. 21
- ↑ Gregoire Espesset, “Later Han Religious Movements and the Early Daoist Church”, Early Chinese Religion. Part 2: Qin and Han (2009) p.1604
- ↑ Howard Levy, "Yellow Turban Religion and Rebellion at the End of Han", Journal of American Oriental Society vol. 76 (1956), p.214.
- ↑ BJ Mansvelt Beck, "The Date of the Taiping Jing", in Toung Pao Second Series, 66 (1980), p.153.
- ↑ Max Kaltenmark, "The Ideology of the Taiping Jing", p.22
- ↑ Max Kaltenmark, "The Ideology of the taiping Jing", p.22
- ↑ BJ Mansvelt Beck, "The Date of the Taiping Jing", Toung Pao, 66 (1980), p.157
Sources
Literature
- Barbara Hendrischke: The Concept of Inherited Evil in the Taiping Jing . In: East Asian History Nr. 2, 1991, ISSN 1036-6008 , S. 1-30.
- Barbara Hendrischke: Early Daoist Movements . In: Livia Kohn (Hrsg.): Daoism Handbook . Brill, Leiden 2000, ISBN 90-04-11208-1 , S. 134–164 ( Handbuch der Orientalistik . 4, 14).
- Barbara Hendrischke: The Scripture on Great Peace. The Taiping jing and the beginnings of Daoism . University of California Press, Berkeley CA 2006, ISBN 0-520-24788-4 ( Daoist classics series 3).
- Max Kaltenmark: The Ideology of the Tai-ping ching . In: Holmes Welch (Hrsg.), Facets of Taoism. Essays in Chinese Religion . Yale University Press, New Haven CT 1997, ISBN 0-300-01695-6 , S. 19–45.
- Barbara Kandel: Taiping Jing. The Scripture on Great Welfare. The History of Unofficial Text . OAG, Hamburg 1979 ( Mitteilungen der Gesellschaft für Natur- und Völkerkunde Ostasiens (OAG) 75, ISSN 1436-0128 ).
- Tsuchiya Masaaki: Confidentiality of Sins and Awareness of Self in the Taiping jing . In: Livia Kohn (Hrsg.): Daoist Identity . University of Hawaii Press, Honolulu 2002, ISBN 0-8248-2429-6 , pp. 39–57.
- Ming Wang: Taipingjing Hejiao, Beijing 1979.