TRADICIÓN · rama de Daoísmo
Tianshi dao
La vía se nombra a sí misma por el pacto que dice haber recibido, y fecha su propia fundación. Los Commands and Admonitions lo cuentan así: «On the first day of the fifth month in the first year of the Han Peace reign period [11 June 142 c.E.], the Dao created the Way of the Covenantal Authority of Correct Unity at Red-Stone Wall at 14b Quting of Lin’ang County, the Commandery of Shu.” Binding tallies were formed with heaven and earth, and the twenty-four parishes were established to promulgate the primal, original, and inaugural pneumas to rule the people.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 93», y antes han dicho a quién se le encargó: «Then Lord ee de his bestowal on Zhang Daoling, making him Celestial — He was most venerable and most spiritual and so was made the master of the people.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 93». Bokenkamp consigna la misma escena desde los textos daoístas y el título que en ella se otorga: «Daoist texts record that there, in the year 142 Gis he was visited by the “newly appeared Lord Lao,” the deified Laozi." Laozi granted him the title “Heavenly [-appointed] Teacher” or Celestial Master.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 25».
Los nombres son varios y el volumen los da juntos, incluido el que sus adversarios usaban. Bokenkamp los enumera al presentarla: «The Way of the Celestial Masters (also known as Zhengyi [Correct Unity] Daoism or, often pejoratively, as the Way of the Five Pecks of Rice) is the first Daoist organization for which we have substantial documentation.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 8», explica de dónde sale el apodo: «Also, on these occasions, each family of the faithful would contribute five peck-measures of rice as a faith offering. It is from this practice that the Celestial Masters gained the nickname “the Way of the Five Pecks of Rice,” or, in less favorable sources, “the Rice Bandits.”» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 26», y de dónde el nombre de Unidad Correcta: «The opposite of xie is zheng, “upright, morally correct,” “and, in fact, the way of the Celestial Masters is known in this text as the “correct law” or, in other early texts, “correct Unity”—the “Unity” or “One” being at once the Dao and the integrated state: of the person who fully receives its life-giving pneumas.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 34». Robinet, que escribe en otra romanización, la llama la escuela de los Maestros Celestiales al nombrar a su fundador: «This recipe is, however, attributed to Chang Tao-ling, the founder of the Heavenly Masters' school, and therefore seems to derive from sources outside of the Mao-shan movement.» «Robinet — Taoist Meditation (1993) · p. 72».
Dentro del daoísmo, esta es la primera de las tres tradiciones escriturales que el corpus documenta. Bokenkamp las nombra juntas: «This was also a time of copious scripture production, the period during which three major scriptural traditions of Daoism—the Celestial Masters, the Shangqing (Upper Clarity), and the Lingbao (Numinous Gem)—took shape.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 5», y advierte contra leer esa primacía como un comienzo limpio: «we can no longer confidently state that all Daoists recognized Zhang Daoling as founder of their religion, nor can we hold that the Daoist religion has a precise beginning in 142.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 15».
Lo que la vía pide al fiel lo dice su comentario al Lao-tzu, el Xiang'er, en forma de precepto. De la armonía: «The Dao values the centrally harmonious.* You should practice it in inner harmony. Your will should not flood over, for this is a transgression of the precepts of the Dao.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 47». Del cuerpo, distinguiendo preservarlo de mimarlo: «People should only preserve their bodies, not cherish their bodies. And why is this? Keeping the precepts of the Dao, we amass good deeds, which accrue merit and assemble our essences to form [internal] spirits. Once the spirits are formed, we enjoy the longevity of the Transcendents.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 55». Y de lo que le espera a quien acumuló el Dao: «Grand Darkness is the palace where those who have accumulated the Dao refine their forms. When there is no place for them to stay in the world, the worthy withdraw and, feigning death, pass through Grand Darkness to have their images reborn on the other side. This is to be “obliterated without perishing.” The profane are unable to accumulate good deeds, so when they die it is truly death. They are taken away in service of the Earth OfÏces.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 31».
La práctica que los historiadores antiguos registraron es la de la confesión y la del documento escrito. Bokenkamp describe la cura: «The Celestial Masters also cured illness through confession. They taught honesty and loyalty and eschewed deception. When followers became ill, they were to confess their transgressions and were given “talisman water” to drink. For the purposes of confession, there were “chambers of quietness” where the ill might reflect on their faults and perform the proper ritual Penances. If they were not cured thereby, the failure was said to be caused by their not keeping faith with the Dao.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 25», y da por función primaria del sacerdocio la petición: «One of the primary functions of the Celestial Master priesthood, as attested in early historical accounts, was the submission of written documents to the celestial bureaucracy for the purpose of healing illness, which, as generally in the China of this period, was believed in many instances to be caused by demonic agencies.» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 10». La Gran Petición por Quejas Sepulcrales, que Peter Nickerson traduce, abre declarando en qué se apoya: «Your servant, relying completely on the Protocols Of the Twelye Hundred OfÏcials and the rituals for curing illness and extinguishing evil bestowed on the Southern Marchmount’s Primal Suzeraine of the Purple Void [Wei Huacun] by the Perfected of Upright Unity, the Ritual Master of the Three Heavens [Zhang Daoling],+ respectfully invites his superiors:» «Bokenkamp, Early Daoist Scriptures (Taoist Classics 1) · p. 139».
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Afirmaciones
15 entradas«On the first day of the fifth month in the first year of the Han Peace reign period [11 June 142 c.E.], the Dao created the Way of the Covenantal Authority of Correct Unity at Red-Stone Wall at 14b Quting of Lin’ang County, the Commandery of Shu.” Binding tallies were formed with heaven and earth, and the twenty-four parishes were established to promulgate the primal, original, and inaugural pneumas to rule the people.» — los Commands and Admonitions fechan la fundación y nombran la vía: el Dao crea la Vía de la Autoridad Pactada de la Unidad Correcta y establece las veinticuatro parroquias.
«Then Lord ee de his bestowal on Zhang Daoling, making him Celestial — He was most venerable and most spiritual and so was made the master of the people.» — los mismos Commands and Admonitions sobre el otorgamiento de Lord Lao a Zhang Daoling; la capa de texto corrompe el nombre del otorgante y la palabra Master.
«Daoist texts record that there, in the year 142 Gis he was visited by the “newly appeared Lord Lao,” the deified Laozi." Laozi granted him the title “Heavenly [-appointed] Teacher” or Celestial Master.» — Bokenkamp consigna la misma escena desde los textos daoístas; el escaneo imprime la fecha como «142 Gis».
«The Way of the Celestial Masters (also known as Zhengyi [Correct Unity] Daoism or, often pejoratively, as the Way of the Five Pecks of Rice) is the first Daoist organization for which we have substantial documentation.» — los tres nombres de la vía, incluido el peyorativo, y la afirmación de que es la primera organización daoísta con documentación sustancial: es el pasaje que sostiene la filiación de esta ficha.
«Also, on these occasions, each family of the faithful would contribute five peck-measures of rice as a faith offering. It is from this practice that the Celestial Masters gained the nickname “the Way of the Five Pecks of Rice,” or, in less favorable sources, “the Rice Bandits.”» — de dónde sale el apodo de los Cinco Celemines de Arroz, y el todavía menos favorable de Bandidos del Arroz.
«The opposite of xie is zheng, “upright, morally correct,” “and, in fact, the way of the Celestial Masters is known in this text as the “correct law” or, in other early texts, “correct Unity”—the “Unity” or “One” being at once the Dao and the integrated state: of the person who fully receives its life-giving pneumas.» — Bokenkamp explica el nombre de Unidad Correcta por oposición a la desviación.
«This recipe is, however, attributed to Chang Tao-ling, the founder of the Heavenly Masters' school, and therefore seems to derive from sources outside of the Mao-shan movement.» — Robinet nombra a Chang Tao-ling fundador de la escuela de los Maestros Celestiales, en su propia romanización.
«This was also a time of copious scripture production, the period during which three major scriptural traditions of Daoism—the Celestial Masters, the Shangqing (Upper Clarity), and the Lingbao (Numinous Gem)—took shape.» — el prefacio de Bokenkamp nombra las tres tradiciones escriturales del daoísmo y pone a los Maestros Celestiales la primera.
«we can no longer confidently state that all Daoists recognized Zhang Daoling as founder of their religion, nor can we hold that the Daoist religion has a precise beginning in 142.» — y la advertencia con que él mismo acota esa primacía: ni todos los daoístas reconocieron a Zhang Daoling por fundador, ni la religión tiene un comienzo preciso en 142.
«The Dao values the centrally harmonious.* You should practice it in inner harmony. Your will should not flood over, for this is a transgression of the precepts of the Dao.» — el Xiang'er sobre la armonía central y el desbordarse de la voluntad como transgresión de los preceptos.
«People should only preserve their bodies, not cherish their bodies. And why is this? Keeping the precepts of the Dao, we amass good deeds, which accrue merit and assemble our essences to form [internal] spirits. Once the spirits are formed, we enjoy the longevity of the Transcendents.» — el Xiang'er distingue preservar el cuerpo de mimarlo, y ata la longevidad de los Trascendentes a los espíritus formados por el mérito.
«Grand Darkness is the palace where those who have accumulated the Dao refine their forms. When there is no place for them to stay in the world, the worthy withdraw and, feigning death, pass through Grand Darkness to have their images reborn on the other side. This is to be “obliterated without perishing.” The profane are unable to accumulate good deeds, so when they die it is truly death. They are taken away in service of the Earth OfÏces.» — el Xiang'er sobre la Gran Oscuridad: el digno finge la muerte y pasa por ella para renacer de imagen, y queda obliterado sin perecer.
«The Celestial Masters also cured illness through confession. They taught honesty and loyalty and eschewed deception. When followers became ill, they were to confess their transgressions and were given “talisman water” to drink. For the purposes of confession, there were “chambers of quietness” where the ill might reflect on their faults and perform the proper ritual Penances. If they were not cured thereby, the failure was said to be caused by their not keeping faith with the Dao.» — Bokenkamp describe la cura por confesión, el agua de talismán y las cámaras de quietud.
«One of the primary functions of the Celestial Master priesthood, as attested in early historical accounts, was the submission of written documents to the celestial bureaucracy for the purpose of healing illness, which, as generally in the China of this period, was believed in many instances to be caused by demonic agencies.» — y da por función primaria del sacerdocio la sumisión de documentos escritos a la burocracia celeste.
«Your servant, relying completely on the Protocols Of the Twelye Hundred OfÏcials and the rituals for curing illness and extinguishing evil bestowed on the Southern Marchmount’s Primal Suzeraine of the Purple Void [Wei Huacun] by the Perfected of Upright Unity, the Ritual Master of the Three Heavens [Zhang Daoling],+ respectfully invites his superiors:» — la Gran Petición traducida por Peter Nickerson declara de entrada en qué se apoya el sacerdote que la eleva.