The rise of Taoism is mainly due to the period when Taoism was called the "state religion" of the feudal dynasty.

The earliest period of Taoism that became the "state religion" was the Heavenly Master Tao of the Wei, Jin, Southern and Northern Dynasties.

Among them, the representative of this aspect was Fan Changsheng, the leader of the Sichuan Heavenly Master Dao at that time.

In the eleventh year of Yanxi, the queen of Shu, Fuling County rebelled, and Deng Zhi, the general of the chariot cavalry, led the army to conscript. After the pacification, in order to avoid recurrence, the imperial court forcibly moved more than 5,000 households in Fuling to Chengdu, including Fan Changsheng's family.

At that time, some people in the midst of war converted to religion in order to escape from the troubles of real suffering and seek spiritual sustenance. Therefore, the "Heavenly Master Dao" created by Zhang Daoling was very prosperous in Chengdu. Fan Changsheng, who suffered from war and discrimination, also joined the Heavenly Master Dao and lived in Xishan in Chengdu for a long time. Because he paid attention to faith and righteousness, he was erudite and talented, and won the respect of the Heavenly Master Taoists, and was embraced as the leader of the Heavenly Master Tao in the Chengdu area.

He is engaged in Taoist cultivation, and wants to be an immortal, and he has the art of longevity. In the Song Dynasty, Zhu Mu "Fang Yu Shenglan" cloud "the ancestor Liu Bei) could not afford to levy, so he was named the Duke of Xiaoyao", "Liu Chan Yi and his house for the concept of eternal life".

"The Legend of the Immortals" said that Shu Cai was "more than 100 years old, and people worship them as immortals, called immortality".

Fan Changsheng's family has mastered the tribe for generations, and he himself is the master of the Heavenly Master Taoism. When Li Liu occupied Picheng, he led more than 1,000 families and lived at the foot of Qingcheng Mountain.

Qingcheng Mountain is a place of governance of the Heavenly Master's Dao, and it is a famous blessed land of the Cave Heaven. Volume 73 of the "Huanyu Ji" quotes the "Taoist Book of Blessing Land" and says: "There is no drowning pond, nectar, and sesame grass."

He also quoted the "Jade Kui Sutra" and said: "This fifth big cave, the heaven of the nine chambers of Baoshan, the Yellow Emperor worships the five mountain zhangren. The Yellow Emperor carved a stone to pay homage to the book still exists. There are also stone sun and moon images. The Heavenly Master established Qingcheng to rule in it. ”

Qingchengzhi is not among the twenty-four governance, or it is another rule, a tour rule, a lower rule and the like. The rule of the Heavenly Master Dao is like a secular government, the religious administrative body that manages the Taoist people, and the organization is relatively tight, and the relationship between the leader and the people is actually the relationship between the ruler and the ruled, forming a ruling force beyond the state administrative organization.

Fan Changsheng has a trilogy at the foot of Qingcheng Mountain, and he must also have Daomin. He was able to provide food for the army, which fully showed that he had strong economic strength and was also an armed Taoist master.

Luo Shang Pingxi joined the army Xu Yu took a fancy to Fan Changsheng's force, and he asked Luo Shang to defend Wenshan Taishou and unite with Fan Changsheng to attack Li Liu, but Luo Shang did not allow it. Xu Yu was angry and surrendered to Li Liu, who was used as the general of Anxi. Xu Yu, a native of Fuling, is a fellow villager with Fan Changsheng. Through Xu Yu's lobbying, Fan Changsheng gave food to the displaced army.

Li Liu's military ration problem was temporarily resolved, and he got rid of the predicament of starvation.

After three years of practice led by Li Teh and Li Liu, Li Xiong realized that it was dangerous not to have the support of the natives in Shu. Through Xu Yu's lobbying, Li Liu received the strong support of Fan Changsheng from the Wandering Army, which enabled the Wandering Army to tide over the difficulties and turn the crisis into safety. Although Fan Changsheng's original home is Fuling Danxing, the Fan family has lived in Shu for a hundred years, has land, has more than 1,000 families, and is a Taoist leader, and is inextricably linked with the Shu people, that is, has considerable strength. Therefore, "Li Xiong is famous and virtuous with Fan Changsheng and is valued by the Shu people, and wants to welcome him as a monarch and submit to him" in order to alleviate the contradiction between the displaced people of the six counties and the natives of Shu.

Fan Changsheng thought that he could not lead the army of displaced people, so he made full use of the Taoist robe draped on his body to convey the will of heaven, saying what to say, "Push the five elements of the Great Yuan, the assembly of Jiazi, alone in Li, not my festival". Fan Changsheng did not accept the emperor's throne and persuaded Li Xiong to stand on his own.

In March of the first year of Guangxi, Fan Changsheng came to Chengdu from Qingcheng Mountain. In June, Li Xiong was the emperor, the country name Dacheng, changed the Yuan Yanping, with Fan Changsheng as the prime minister, plus the number "Four Hours and Eight Sections of Heaven and Earth Taishi", sealed the Xishan Marquis, "restore its parts, the military levy is not predetermined, and the lease is one into his home".

This was the reward given to Fan Changsheng by Li Xiong and the upper echelons of the exiles: politically he was the prime minister and a good person in the dynasty; economically, his troops did not bear the burden of forced labor, and his land did not pay rent to the Dacheng regime. He became a full-fledged feudal aristocrat, with both land and dependency on peasants, and was granted the privilege of exemption from servitude.

Fan Changsheng's transition from supporting the exile group to joining the Dacheng regime marked the confluence of the six county marquis of Disuo, the Han landlords and the big landlords in Shuzhong, constituting the ruling core of the Dacheng regime, which was the class essence of the Dacheng regime. The economic privileges enjoyed by Fan Changsheng in the Dacheng regime were no different from those of the aristocratic princes of the Western Jin Dynasty, that is, the legalization of the privileges of large landowners in the Dacheng regime.

At this time, Fan Changsheng was already in his old age, and Li Xiong was thirty years old, old and young were concentric, and the monarch and ministers were harmonious. Under the influence of Fan Changsheng's world-related tenet of "pure heart and few desires, respecting heaven and loving the people", and under the persuasion of his "recuperation, thin endowment and rejuvenation, and no reckless military force", Dacheng Kuan and political service, lightly punished the meager endowment, established official education, revitalized culture and education, and was moralized, punished not recklessly, punished indiscriminately, and the grace was spread far and wide. The number of people who came to claim to be dependent on the government increased, and Dacheng prospered for a time.

In April 318, Fan Changsheng died in Chengdu.

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In the Eastern Jin Dynasty, although the influence of the Heavenly Master Dao was relatively not as great as that of the Sichuan Heavenly Master Dao during the Cheng Han Dynasty, there is no doubt that the Sun En Rebellion, which eventually led to the demise of the Eastern Jin Dynasty, was a demonstration of the influence of the Eastern Jin Dynasty.

Sun En was born in the Langya Sun family, and his ancestor was Sun Xiu, the mastermind of Sima Lun, the king of Zhao during the Rebellion of the Eight Kings. [1] In the Eastern Jin Dynasty, his family belonged to the "inferior scholar clan living in Jiangzuo".

Sun En's uncle, Sun Tai, studied under Du Zigong, a native of Qiantang, and learned secret arts. After Du Zigong's death, Sun Tai succeeded as the head of Wudoumi Taoism, and his followers spread widely in the south, and he once worked for Sima Daozi, the king of Huiji.

In the second year of Emperor Long'an of Jin'an, Sun Tai saw Wang Gong raise troops against the imperial court, and felt that the Jin Dynasty was about to fall, so he planned to make a rebellion. Xie Hui, the internal historian of Huiji, exposed Sun Tai's conspiracy to rebel, and Sun Tai was killed by Sima Daozi.

Sun En fled to the island at this time. At that time, Sun Tai and the rest of the people thought that Sun Tai was a "cicada metamorphosis and ascended to immortals", and went to the island to support Sun En, so Sun En gathered more than 100 people and waited for an opportunity to take revenge.

At that time, due to local separation, the government's actual control was limited to the so-called "Dongtu" Sanwu region.

Here the north and south of the Shi pastoral villas are the most concentrated, the feudal exploitation is the most serious, and the government has added most of the servitude here, and the burden on the peasants is particularly heavy. Some of them became slaves and tenants, and some fled to the mountains and seas to gather and rebel. This is the basic reason why the Sun En Rebellion broke out in the area and was able to hold out for several years.

The fuse of the uprising was that the imperial court in the third year of Long An conscripted those who were "free from slaves as guests" as soldiers, and they were unwilling to enlist. The requisition of this part of the guests is also a loss to its owner, which causes the dissatisfaction of the family with the government. Therefore, for a while, "the east is in an uproar, and people are unbearable".

In October of the third year of Long'an, Sun En led more than 100 people to land from the sea, captured Shangyu, attacked Huiji County, and killed Wang Ningzhi of Neishi. The rebels were supported by the peasants and slaves, and were also echoed by some landlords who were dissatisfied with the imperial court. As a result, eight counties, including Huiji, Wujun, Wuxing, Yixing, Linhai, Yongjia, Dongyang, and Xin'an, rose up all of a sudden, killing the chief officials in response, and the history is called "in the middle of the ten days, hundreds of thousands".

Sun En called himself the general of Zhengdong and called the rebels "immortals". The rebels ruthlessly attacked the northern and southern scholars, such as Wu Xing Taishou Xie Miao, Yongjia Taishou Sima Yi, Jiaxing Gong Gu Yin, Nankang Gong Xie Minghui, Huangmen Shilang Xie Chong, Zhang Kun, Zhongshulang Kong Dao, Prince Xima Kongfu, Wucheng Ling Xiahou Su, etc. were killed successively, and the tenants and slaves of their pastoral villas joined the rebels one after another. The imperial court sent the guard general Xie Yan and the famous Beifu general Liu Gaozhi to lead the Beifu soldiers to suppress it, and Sun En led 200,000 men and women to retreat to the island.

In May of the fourth year, Sun En landed again from the mouth of the river, entered Yuyao, and broke Shangyu. In the first battle of Xingpu, he defeated the officers and soldiers, and beheaded Xie Yan and his two sons in the Shanyin Formation.

Later, due to the increase of troops in the imperial court, the rebels retreated to the island again in November. In February of the fifth year, Sun En landed from Hukou for the third time, and in May, he conquered the Shanghai fortress and killed Yuan Shansong, the history of Wu. In June, the rebels floated to the sea and advanced to Dantu and threatened the Jingshi. Because of the good health, the righteous army was north to break Yuzhou and Guangling. Later, due to repeated defeats in battles with Liu Yu, he suffered great losses and was finally forced to retreat to the island. In March of the first year of Yuanxing, Sun En landed for the last time, unfortunately defeated, and died in the sea, and the rebels pushed his brother-in-law Lu Xun to lead and continue to fight.

Although Lu Xun was from the Lu clan of Fanyang, he was not reused by the imperial court because he crossed the river late. In the second year of Yuanxing, Lu Xun and Liu Yu fought in the areas of Dongyang, Yongjia and Jin'an, which was unfavorable and floated south. In October of the following year, Lu Xun broke Panyu, proclaimed himself General Pingnan, and accepted the official titles of General Zheng, Guangzhou Assassin Shi, and Pingyue Zhonglang General from the imperial court. and sent his brother-in-law Xu Daofu and the pro-party to occupy Siheung and other ministries. Although Lu Xun and Xu Daofu accepted the official title of the imperial court and sent envoys to pay tribute, they also sent people to the area of Da Yuling to cut wood and secretly prepare for the Northern Expedition.

In February of the sixth year of Yixi, Lu and Xu took Liu Yu to the north to attack Southern Yan, and when the rear of the Eastern Jin Dynasty was empty, they went north by two routes. One route is led by Lu Xun to cross the five mountains, passing through Changsha and Baling to Jiangling. One route was led by Xu Daofu to go straight to Luling and Yuzhang, defeated the officers and soldiers, and killed He Wuji, the assassin of Jiangzhou. Lu and Xu immediately joined forces to the east, and in May, they defeated the Jin general Liu Yi at Sangluozhou, and the army arrived at Huaikou and approached Jiankang. At this time, there were more than 100,000 soldiers of the rebel army, thousands of boats, the building boat was as high as 12 zhang, the boats and vehicles were endless, the court was in a panic, Liu Yu rushed back in the night and hurriedly responded to the battle.

Xu Daofu advocated an immediate landing and a decisive battle with Liu Yu, but Lu Xun was suspicious and made a few decisions, delaying the fighter plane, so that Liu Yu could concentrate his troops and make careful arrangements. The rebels suffered a slight setback, and Lu Xun ordered a retreat. In October, the rebel army attacked Gangneung in the west, which was unfavorable. In December, the rebels and officers and soldiers fought to the death in Dalei and Zuoli, suffered heavy losses, and retreated south to Panyu. But at this time, Panyu had been occupied by officers and soldiers first. In March of the following year, Lu Xun attacked Panyu and transferred to Jiaozhou, and in April, he committed suicide in defeat.

In February of the same year, Xu Daofu also died in Siheung. The rebellion of the Heavenly Master Dao gradually subsided.

And whether it is Sun En and others who are Heavenly Masters, Wang Ningzhi and other high-ranking officials of the Eastern Jin Dynasty who were killed in the war, many of them are also believers in the Tao of Heavenly Masters.

After Sun En's rebellion, Lu Xiujing, the head of the Heavenly Master Dao in the Southern Dynasties, carried out the reform of the Heavenly Master Dao in the Southern Dynasties.

During the Eastern Jin Dynasty and the Southern Dynasties, Taoism underwent major changes in its organizational form, which was mainly manifested in the decline of the sacrificial wine system and the rise of the Taoist official system. The sacrificial wine system is the old system of early Taoism, and its basic characteristics are "establishing governance and placing posts", and Taoist officials sacrificing wine "leading households and turning the people" into people, and implementing the rule of ****.

In order to realize the subordinate relationship between the Taoist officials and the Taoist people, the Heavenly Master Dao formulated the system of three meeting days, house records and payment of life letters. It is stipulated that on the day of the three sessions, the Taoist people must go to the teacher's office to participate in religious activities, register and check the "house record of life", listen to the Taoist official announce the ban on the department, and take the school merit examination. Based on this, the Taoist official informed Tiancao and asked the officials of the gods to protect the safety of the Taoist people's homes, but the disaster was a disaster.

Since the beginning of the Wei Dynasty, when the Heavenly Master Dao moved north to the Jin and Song dynasties, there was a serious situation of organizational chaos and the abolition of science and law. At that time, many Taoist people did not go to Shizhi to participate in the assembly on the day of the three meetings, did not report their household registration, and did not pay rent and rice letters. Some Taoist officials even "vainly put each other in place, do not choose their own people, wear only many, receive many treatments, receive only great treatment, compete for the first place, and even more superior", "vertical and horizontal, chaotic and chaotic, with the body of provocation, wear hypocrisy." There are no precepts, they do not obey the fatwa, they break the ban, and they take the law lightly. wanton greed, and indulging in food and drink, betraying the orthodoxy of the alliance and the covenant, and subverting the law to the evil and witches".

The decay and decay of the sacrificial wine system has lost the role of "governing the people with a clean contract" and making "Taoism Xuanliu and the peace of the family and country". Under these circumstances, Lu Xiujing proposed a set of measures for rectification and reform.

First of all, Lu Xiujing forbade Taoist officials to act on their own and implemented a system of promotion according to rank. He believed that ordinary people must have merit in order to be promoted as Taoists, and only after Taoists have received the Gong, can those who have merit be promoted.

From the 10th General to the 50th General, and then from the Official, he was promoted to the Dispersed Qi Daoist, the Beizhi Daoist, the Lower Daoist Official, the Matching Daoist Official, and the Lower, Middle, and Upper Eight Daoist Officials. The highest one, that is, the Taoist master who "can refine the Dao Qi, relieve everything, eliminate the ghost Qi, and make all the surnames subdue", can pay homage to the three Taoist positions of Yangping, Lutang, and Heming in the Eight Governance.

It emphasizes the organizational measures of "seeking Taoist officials, not taking officials for others, and not taking officials for people". In order to improve the three-session day system, he reiterated that on the three-session day, "the people should all vote for the division, and when they change the registration of the government, they will die and live, hide the number of words, and correct the name." Three announcements and five orders to let the people know the law. On the same day, the gods of heaven and earth will govern and govern the school. Teachers and people should be quiet and solemn, and should not drink alcohol and eat meat, or laugh or laugh. After all, the people should return to their homes, and they should be disciplined and practiced in accordance with the prohibition of the sect."

At the same time, in view of the serious confusion of the "house record" system, he also stipulated that the last day of the three sessions of each year is the deadline for registration and review of the house record.

Second, Lu Xiujing attaches great importance to the role of Taoist fasting rituals, believing that "fasting is the foundation of seeking the Tao", and advocates that "as a murderer and thief, he should worship for the sake of service; if he has evil words and delusions, he should recite scriptures in his lessons, and if he has greedy desires and hatred, he will think of God." With these three methods, the heart is cleansed, the heart is refined, and the righteousness of fasting is also. On the basis of summarizing the previous generation of fasting rituals, he formulated the fasting and Jiao system of "Nine Fasts and Twelve Laws". He also wrote a series of books on fasting rituals. He drew on the feudal etiquette and moral norms of Confucianism and the idea of "purity of the three karmas" of Buddhism, so that the Taoist fasting method not only had a systematic ritual precept, but also made the theory of fasting rituals more complete.

Third, Lu Xiujing not only reorganized, organized, and perfected the Jiao ceremony, but also sorted out and classified the Taoist scriptures. In his early years, he paid attention to interviewing and collecting Taoist classics, and once "visited the ruins of Nanzhen in Hengxiang and Jiuzhi in the south, and went to Emei and Xicheng in the west to find the height of emptiness". In the fourteenth year of Yuanjia, he began to publish the "Lingbao Sutra" and compile the "Lingbao Sutra".

In the first three years of Tai, he entered Beijing from Lushan, lived in the Chongxu Museum, and got the Yang Xi and Xu Mi handwritten books collected by the imperial court at that time. According to legend, the "Great Three Emperors Sutra" created by Bao Liang was also obtained by him. So he "summarized the three caves", corrected the number of volumes, and presented it in the seventh year of Taishi.

In view of the confusion and confusion of the "Lingbao Sutra" at that time, which made it difficult for later scholars to distinguish the authenticity and falsehood, "the audio-visual people are confused, and the cultivators are bored", so they sorted out and researched it and compiled the book "Lingbao Sutra", which greatly promoted the development of the Lingbao School. While Lu Xiujing sorted out the Taoist classics, he also created a classification system of Taoist classics in three holes, four auxiliaries and twelve categories, which was used by the Sui and Tang dynasties to sort out Taoist books and compile the "Taoist Collection".