Is There Religious Fundamentalism in Chinese Culture? The Case of the i-kuan Tao in Taiwan Jen-Chieh Ting



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Glossary
achieving perfection (zhishan 至善)

baojuan (寶卷, “precious scrolls”)

Chen Hong Zhen (陳鴻珍 ; b. 1923)

Chong-Xiu (崇修) Temple

Doctrine of the Mean (Zhong Yong中庸)

Eighteenth Patriarch Zhang Tian Ran (十八祖張天然; 1889–1947)

Enlightening Master or Initiator (Dian Chuan Shi點傳師)

Eternal Primordial Mother (Wu sheng lao mu 無生老母)

external merits (waigong 外功)

Fa-Yi-Chong-De (發一崇德, “Promote Oneness and Exalt Virtues”)

Five Classics (wu jing五經)

Four Books (Si shu四書)

Fu Xi Shi [伏羲氏]

Grand Senior Elder (Lao Qian Ren老前人, “emeritus division head”) {Laoqianren}



Great Learning (Da Xue大學)

Han Yu Lin (韓雨霖; 1901–1995)

I-Kuan Tao [一貫道, “Way of Penetrating Unity”]

internal merits (neigong 內功)

Liu Qin Xu [劉清虛]

Lu Xiang Shan (陸象山)

Lu Zhong Yi (路中一; 1849–1925)

new person (xinmin 新民)

nourishing virtues (peide 培德)

Patriarch Da-Mo [達摩祖師Arya Bodhidharma]

practicing virtues (xingde 行德)

Record of Rites (Liji 禮記)

san-gang-wu-chang (三綱五常, “the three cardinal guides and the five constant virtues”)

senior elders (qian ren 前人, “division heads”)



Tao De Jing (道德經)

Ten Admonishments from the Eternal Primordial Mother to Children (Huang mu xun zi shi jie皇母訓子十誡)

Testimony and Interpretation of the Doctrine of the Mean (Zhong Yong Zheng Shi 中庸證釋)

Testimony and Interpretation of the Great Learning (Da Xue Zheng Shi大學證釋)

The Age of Grand Commonality (Li Yun Da Tong Pian 禮運大同篇)

Tong Xing (同興) Temple



True Scripture of the Peach Garden Holy Emperor Kuan Who Illuminates the Sacred (Tao Yuan Ming Sheng Jing 桃園明聖經)

Wang Jue Yi (王覺一; 1821–1886), the fifteenth patriarch

White Lotus Society (Bai Lian Jiao 白蓮教)

worshiping virtues (chongde 崇德)



xunwen (訓文), which literally means “instruction texts,” or “revelational texts”

xunzhongxun (訓中訓), or “revelation embedded in revelation”

“vegetarian assembly” (huo shi tuan伙食團)



Zhou Dun-I (周敦頤) {Zhou Dunyi}


1 Diffused religion is conceived of as a religion having its theology, cults, and personnel so intimately diffused into one or more secular social institutions that they become a part of the concept, rituals, and structure of the latter, thus having no significant independent existence (see Yang 1961:294-295)

2 In Chinese tradition, since the Zhou dynasty, the “mandate of heaven” has meant that the ruler received his mandate directly from heaven, whereby his rule was legitimized and at the same time made subject to certain limitations. It was the task of the ruler to recognize the signs of heavenly wrath and heavenly approval and act accordingly (Fischer-Schreiber 1996: 184-185). Later this concept was extended to refer not only to change of dynasties, but also to become a benchmark for current events. Therefore, anything that happens in history can be judged from the criterion of “mandate of heaven,” that is, whether the action is legitimately endorsed by heaven or not.




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