Dozo - Please

It is a collection of Taoist scriptures, equivalent to the Buddhist Canon and the Great Tripitaka. The history of Taoism began with the Taiping Dao and the Five Pecks of Rice Dao at the end of the Eastern Han Dynasty, but it was from the 5th century to the early Tang Dynasty that the formation of its doctrines progressed under the influence of Buddhism, and the number of scriptures increased dramatically. As a result, the first Taoist text, the Three Cave Qiong Gang, was compiled during the Kaiyuan era (713-741) of Emperor Xuanzong of the Tang Dynasty. Since then, in response to the increase in scriptures accompanying the historical development of Taoism and the scattering of the Taoist texts due to repeated wars, several Taoist compilations and publications were made during the Song, Jin, and Yuan dynasties. The current Daoist Canon is a combination of the "Zhengtong Daoist Canon" (480 cases, 5,305 volumes) published in 1444 (the 9th year of the Zhengtong era in the Ming Dynasty) and the "Wanli Continued Canon" (32 cases, 180 volumes) published in 1607 (the 35th year of the Wanli era in the Ming Dynasty). The Daoist Canon that is commonly seen today is the Shanghai edition, which was facsimile produced by Hanfenlou in Shanghai between 1923 and 1926 based on the version in the Baiyun Guanzang in Beijing.

The current Dozo is broadly divided into seven sections: the Three Caves, Toshin, Togen, and Toshin, and the Four Auxiliaries, Taigen, Taihei, Taisei, and Shoitsu. Each of the three caves is further divided into 12 categories: main text, divine talismans, sacred testimonies, spiritual diagrams, records, precepts, dignity, methods, all arts, records, hymns, and presentations. This classification of the Three Caves and Four Assistants is based on the interpretation of the doctrines of Taoism in the early Tang Dynasty, which attempted to synchronically systematize the doctrines of Taoism, which were historically formed by gradually adding Taoist philosophy and Buddhist doctrine to a foundation of magic, as follows: the Caves section is the Mahayana and teachings of sages as preached by the original Heavenly Father, the Caves section is the Middle Venus and teachings of the True Man as preached by the Great Shang Daojun, and the Caves section is the Hinayana and teachings of the Immortals as preached by the Great Shang Laojun, and is based on the interpretation of the doctrines of the early Tang Dynasty, which attempted to synchronically systematize the doctrines of Taoism by placing the Four Assistants as auxiliary, and is a classification model with historical limitations. Therefore, while there was a high degree of consistency between the doctrine system and the classification principle in the Tang Dynasty, the subsequent development of Taoist doctrine naturally requires a different kind of classification principle. The current classification of the scriptures of the Daoist Canon is confused not only due to the influence of repeated scattering and reorganization, but also due to this point, which is the biggest reason.

[Kunio Mugiya]

``History of Taoism'' by Tokutada Kubo (1977, Yamakawa Publishing) ▽ ``Basic Research on Taoism'' by Yasujun Fukui (1952, Book and Literature Distribution Association)

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

道教の経典を集成したもので、仏教の一切経(いっさいきょう)、大蔵(だいぞう)経に相当する。道教の歴史は後漢(ごかん)末の太平道(たいへいどう)、五斗米道(ごとべいどう)から発するが、仏教の影響下にその教理形成が進展し、経典の数が飛躍的に増加したのは、5世紀以降初唐に至る時期であった。その結果、唐の玄宗の開元(かいげん)年間（713～741）に最初の道蔵『三洞瓊綱(さんとうけいこう)』が編纂(へんさん)された。以後、道教の歴史的展開に伴う経典の増加や、たび重なる戦乱による道蔵の散逸に対応して、宋(そう)・金・元にわたって数次の道蔵編纂と刊行が行われた。現行の道蔵は1444年（明(みん)、正統9）に刊行された『正統道蔵』480函(かん)、5305巻と、1607年（明、万暦35）に続刊された『万暦(ばんれき)続蔵』32函、180巻とをあわせたものである。なお今日一般にみられるのは、1923年から26年にかけて上海(シャンハイ)の涵芬楼(かんぶんろう)が北京(ペキン)の白雲観蔵本をもとに影印した上海版の道蔵である。

　現行道蔵は、全体を洞真(とうしん)部、洞玄(とうげん)部、洞神(とうしん)部の三洞と、太玄(たいげん)部、太平(たいへい)部、太清(たいせい)部、正一(しょういつ)部の四輔(しほ)との七部に大別し、さらに三洞それぞれのなかを本文、神符、玉訣(ぎょくけつ)、霊図、譜録(ふろく)、戒律、威儀(いぎ)、方法、衆術、記伝、讃頌(さんしょう)、表奏の12類に細分する。この三洞四輔の分類は、呪術(じゅじゅつ)的な基盤のうえに徐々に道家哲学や仏教教理などを加えて歴史的に形成されてきた道教教理を、洞真部は元始天尊所説の大乗、聖人の教え、洞玄部は太上(たいじょう)道君所説の中乗、真人の教え、洞神部は太上老君所説の小乗、仙人の教えとし、これに四輔を補助的に配して共時的に体系化しようとした初唐の道教教理学の教相判釈に基づくもので、あくまでも歴史的限定性をもった分類範型であった。したがって唐代では教理体系と分類原理との間に高い整合性が存したが、その後の道教教理の展開はおのずから別種の分類原理を必要としている。現行道蔵の経典分類が混乱しているのは、たび重なる散逸・再編の影響もさることながら、この点に最大の原因がある。

［麥谷邦夫］

『窪徳忠著『道教史』（1977・山川出版社）』▽『福井康順著『道教の基礎的研究』（1952・書籍文物流通会）』

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