摘要
恒山钟灵,物产殷充,密合仙家服饵之需,故早在汉代,这一地区即有修道者活动。逮及东晋,恒山屡屡出现在上清仙真传记中,但此时北岳更多的只是作为南渡前已有仙道传统的遗存而进入上清文献中,上清派并没有在创立之初即播布恒山地区。相较而言,北方天师道与恒山的关系更为密切,北岳祠的建立和祭祀皆有天师道道士参与,由此更具道教色彩。直至唐代,自玄宗朝至懿宗朝,不少高道驻泊恒山,与朝廷联系紧密,推动了道教在恒山地区的发展。这一时期,北岳真君庙随时代变迁亦经历由盛而衰的过程,而北岳真君到唐末更转为太极真人徐来勒并出现世俗化倾向。
The Mount Heng had abundant natural resources, aping to the immortal＇s absorbing practices; hence there were some practices of the Taoists in this area during the Han Dynasty. Then Mount Heng appeared repeatedly in the hagiographies of Shangqing Saints in East Jin Dynasty. However, Mount Heng played the role of the immortal traditional remains in the early Shangqing scriptures, and the Shangqing has not spread to the area of Mount Heng at its beginning. Compared with it, the Northern Celestial Master Taoism had a closer relationship with Mount Heng. The celestial master Taoists took part in founding of the temple of the Northern Mountain and the sacrificial ritual. From Xuanzong to Yizong in Tang Dynasty, several Taoist masters, who lived or stayed in Mount Heng, were in close touch with the central government, which promoted the development of Taoism in the Mount Heng area. At the same time, the temple of the Veritable Lords of the Northern Mountain had undergone the process from prosperity to decline as times changed. The Veritable Lords of the Northern Mountain became the Veritable of Taiji Xulaile and emerged the worldly trend in the end of Tang Dynasty.
出处
《阅江学刊》
2010年第5期72-79,共8页
Yuejiang Academic Journal
关键词
北岳
上清仙传
北方天师道
北岳真君庙
the Northern Mountain
hagiographies of Shangqing Saints
the Northern Celestial Master Taoism
the temple of the Veritable Lords of the Northern Mountain
