Pangu (creator in Chinese mythology)

Pangu is the God of creation in Chinese mythology. It is said that Tongbai was born in a dragon's egg and raised by Yinglong.

Pangu is not the oldest God in Chinese mythology. His birth has not been recorded in ancient books for a long time. It was not until the Three Kingdoms period that he was recorded in the three five calendar written by Xu Zheng, and he is the only one among many creation gods in Chinese mythology who died because of creation.

The image description can be found in Shuyi Ji, Guangbo Wuzhi, Qixian Tiandi guanshuo, Kaifa Yanyi and other works.

The origin of characters

The legend of Pangu first appeared in the three five calendar written by Xu Zheng, a scholar of the Three Kingdoms. In addition, it is recorded in the chronicles of the Fifth National Games that he transformed all things. These two historical materials are quoted in the textbook of history of Chinese philosophy. As for the fact that the legend of Pangu reflects the true situation of ancient Chinese legends, the textbook argues that: "although the myth and legend of Pangu's creation is not found in the pre Qin literature, as Lu simian said," there is no such thing as Pangu's family in the secular world today. "The theory of gaiqi is very old, so it is widely spread.". It can be inferred that since there were no characters in ancient times, and our ancestors had the tradition of saying but not doing, although the characters of this myth and legend were formed late, its content should have occurred in the very early ancient times, which is the result of oral transmission by Chinese ancestors for thousands of years. " Jianlue: "there was Pangu in Guangdong. He was born in Taihuang. He first came out of Yushi and opened up the confusion." Pangu myth spread to the Eastern Han Dynasty, and its narration can be seen in the three five calendar, five Yun calendar, Shuyi Ji and so on. In 506 A.D., Ren Fang, a native of Liang Dynasty in the Southern Dynasty, recorded in shuyiji that "the ancient country in the middle of the South China Sea" is located in Shiling Lushan, Huadu District, Guangdong Province.

In the territory of China, Pangu is widely distributed, from south to north, from east to west, there are almost traces of Pangu. Huadu, a national expert, has drawn a "Pangu map". Pangu remains are all over the country, but most in Guangdong.

The world of the Chinese nation is a myth, and the famous one is Pangu myth. In addition to the written records in ancient Chinese books, it is also popular among many ethnic groups in the south. The lower limit of the time when Pangu myth came into being and spread is determined by the earliest record of the Three Kingdoms; In 1989, Rao Zongyi, a Hong Kong scholar, published a study of Pangu in the second issue of Journal of the Central Institute for nationalities. He confirmed that the statue of Pangu had already appeared in the murals of Zhougong Hall of Yizhou school in 194, the first year of emperor Xianping's reign in the Eastern Han Dynasty. However, the narration of Pangu myth can be found in the three five calendar written by Xu Zheng of Wu state in the Three Kingdoms period.

The discussion on the origin of Pangu can be summarized into two main viewpoints: the "native theory" and the "foreign theory". Scholars who hold the theory of "Nativism" mainly argue from two aspects. For one thing, "Pangu" is often associated with "Hu". However, Hu is a magic dog, while Pangu is a giant. At the beginning, Hu did not have any miraculous signs to open up the world and create all things, or Mr. Wen Yiduo and Chang Renxia believed that Pangu was the sound of Fuxi. Li Fuqing has identified the wrong, which is based on the evidence of the so-called sound transfer. However, his deeds are often inconsistent, so the conclusion is very doubtful. Second, we can use the ethnology and folklore materials collected in modern times to discuss the origin of ancient Pangu. This method faces more challenges. However, most scholars who hold the "foreign theory" do not have a positive answer: if there was no Pangu myth before the Three Kingdoms, how did the Chinese local cultural tradition explain the formation of heaven and earth? Who was the great God of creation? In addition. When using the basic historical materials, the scholars of both sides did not trace the source of historical materials deeply, so that the original limited historical materials were not clear about the date and the meaning, which directly affected the correct understanding of the spreading process of Pangu myth.

In addition to Wang Hui's new theory, there are many opinions that Pangu is the sound transfer of Panhu, such as Su Shixue's Zhuoshan Bihua, Li Ciming's Diary of yueman hall, Xia Zengyou's ancient Chinese history, Wen Yiduo's Fuxi Kao, etc. Mao Dun believes that the myth of Pangu originated in the south. See ABC of Chinese mythology research, first edition in 1928. According to his mythology research, Baihua Literature and Art Publishing House, 1981, pp. 163-165. Yang Kuan agrees with the relationship between Pangu and Panhu, and thinks that they came from the north or northwest. See his introduction to Chinese ancient history, published in early 1938, according to the first edition of 7 volumes of ancient history, Shanghai Ancient Books Publishing House, 1982, pp. 156-175. There are Gu Jiegang and Yang Xiangkui who advocate that Pangu comes from the myth of candle Yin (candle dragon) in the book of mountains and seas. Liu Qi, the myth of the creation of heaven and earth and Pangu, published in early 1988, according to the continuation of ancient history, China Social Science Press, 1991 edition, pp. 74-91, etc. In addition to a few claims from Babylonian culture, the "foreign theory" more claims that Pangu legend comes from ancient mythology. Some people claim that Pangu's prototype is tman, such as Ma Huan's Ying Ya Sheng Lan of Ming Dynasty; others claim that Pangu is a transliteration of Brahm ā, how to update the origin of gods -- worship of ancient Chinese Sun God, Guangming Daily Press, 1996, pp. 240-249. In 1904, kaomu published comparative mythology, which put forward that Pangu was the primitive giant bulusha in Vedic mythology. This theory is attached great importance. Unfortunately, it is cited in Ye Shuxian's Chinese mythological philosophy, China Social Sciences Press, 1992 edition, pp. 323-329. In addition, for those who believe that the myth of Pangu was spread through the Chinese translation of Buddhist scriptures in the late Han, Wei and Jin Dynasties, see Lu simian's textual research on Pangu, middle part of 7 volumes of ancient history, pp. 14-15. Rao Zongyi's on anda and the cosmology between Jin and Wu, published in early 1965, according to selected works on Rao Zongyi's historiography, Shanghai Ancient Books Publishing House, 1993 edition, pp. 347-366; Weituo and Dunhuang murals, collected research papers on Dunhuang and Turpan studies, Chinese Dictionary Publishing House, 1990 edition, pp. 16-26, etc.

According to the records of Huainanzi and other ancient books, Haotian God, Fuxi and so on are the gods of creation. In the middle and late Eastern Han Dynasty, the status of Taiyi, the highest god in charge of the opening up of heaven and earth, declined gradually, which provided space for the emergence of a new opening up God. However, when the ancient Chinese accepted the foreign ideas, they always absorbed them selectively. In the late Han Dynasty, Tang Dynasty and Song Dynasty, the ancient Chinese accepted the myth of giant corpse in Vedic classics, but did not give up the original gasification cosmology. Although the myth of Pangu emerged and Pangu gradually pushed out Taiyi and became the pioneer God, the cosmological concept from India could not replace China's inherent cosmogenesis. From the Three Kingdoms to the Tang and Song Dynasties, the reason why the literature records of Pangu myth are so rare, and they are often found in the records of "Shuyi", the secret collection of Taoist Scriptures, or the works of scholars' banter, should also be a reflection of its limited actual influence. At the beginning of the 20th century, the myth of "since Pangu opened the world, three emperors and five emperors to the present" which was exposed by the school of ancient history discrimination may not have been the common idea of people before the song and Ming Dynasties.

On the origin

On the Han Dynasty

According to the historical materials of ancient China and pre Qin period, before Laozi's philosophy, "heaven" or "emperor" was the highest god of belief, whether in inscriptions on oracle bones or in handed down literature. Confucius said that "only heaven is great, only Yao is it" (Analects of Confucius · Taibo). This is the highest category of "heaven". It is a model for Yao, Shun and other ancient emperors to follow. Lao Tzu originally proposed that "there is a mixture of things, born in the first place" (Chapter 25 of Lao Tzu). Therefore, "heaven and earth" is no longer inherent in ancient times. So in the later Chinese philosophy, there are the so-called "Yi has Tai Chi, is born two Yi" (according to the "two Yi" is heaven and earth, the "Yi has Tai Chi, is born two Yi" sentence in the "Yi has Tai Chi, is born two Yi" sentence in the "tie Ci", there is a saying "is so much like heaven and earth"), and the so-called "husband Tao has feelings and faith" in Zhuangzi Da Zongshi Since ancient times, there has been a solid existence, a God, a ghost, a God, and an emperor, born in the natural place, and the so-called "Tao begins with Xufu, which gives birth to the universe, and the universe is full of vitality." Clear Yang is thin and weak, while heavy turbidity is stagnant and weak. From the development of this thought, there is no basis to say that the creation myth of Pangu's creation of heaven and earth existed before Lao Tzu's philosophy, but only after Han Dynasty's philosophy.

As cited by many works on the legend of Pangu, the more typical historical material to inquire about the origin of heaven and earth in the pre Qin period is Qu Yuan's Tianwen. The background of historical data should be that Lao Tzu put forward the idea that "there is a mixture of things, born in nature", and said: "Tao generates one, one generates two, two generates three, and three generates all things. All things have negative Yin and hold Yang, and Chong Qi is harmony. " (Chapter 42 of Laozi) Qu Yuan inquired about how all things in the world came into being. He also mentioned some myths, such as "women are different, how can a man choose nine sons" and "Nuwa has body, who makes the craftsman". These myths are all about things after the opening up of heaven and earth. People can't see the clue of Pangu's opening up heaven and earth.

In Pangu Kao, Lu simian distinguished the "pre Confucianism", "Gu Shuo" and "Wu Chujian Shuo" in Shuyi Ji from the "San Wu Li Ji" and the first two theories in Shuyi Ji, which is still meaningful for people to analyze the differences between ancient Chinese mythology and "Pangu Kai Tian Di" mythology. Lu simian thinks that the last three theories in Shuyi Ji are similar to those in Shanhai Jing: "the God of Zhongshan, named Zhuyin, is regarded as the day, the night as the night, the winter as the wind, and the summer as the call". It can be seen that the myths and legends about Fuxi, Nuwa, Shennong and Huangdi in ancient China are similar to those in Shanhaijing, that is to say, they are all about the things after the "opening up of heaven and earth", rather than the creation myth similar to the "opening up of heaven and earth by Pangu". Therefore, even if the sound of "Pangu" and "Fuxi" is nearly the same, "Pangu" evolved from "Fuxi", then the predecessor of "Pangu" is not the one who "created the world" later.

In the academic circle, there is a view that Pangu and Panhu are similar in sound, and the legend of Panhu began from the biography of Nanman in the later Han Dynasty. [11] According to Gao Xin's family, DIHE, one of the five emperors, was the great grandson of the Yellow Emperor, after SHAOHAO and Zhuanxu, and before Yao and shun. "The enemy of dog army" happened in the Western Zhou Dynasty, so the legend of "Panhu" should be made up after the Western Zhou Dynasty [12]. In the textbook of Chinese history, Xia Zengyou said: "according to the name of Pangu, the ancient books are missing. It is doubted that it is not the old saying of the Han nationality, or that Pangu and Panhu are close in pronunciation, and Panhu is the ancestor of Nanman Therefore, Nanhai has its own Pangu tomb and Guilin has its own Pangu temple. Otherwise, the ancient emperor of our family is in the north, and he Pangu lives alone in the southern wilderness? " Tong Shuye thinks that Xia's statement is right, but there is also a question: "why did the ancestors of the southern barbarians become the people who created heaven and earth?" In Pangu Kao, LV simian said that he believed in Xia's theory in the past, but now he knows that it is not true. "Although myths and legends are different in present and ancient times, there must be traces of inheritance and transfer. If there is no such theory as Pangu and Panhu, they will never be accepted.". Indeed, "Pangu" and "Panhu" are similar in sound, but the former is the God of creation, while the latter is only the emperor dog of "Gaoxin" or the ancestor of Nanman.

According to Lu Simian, Rao Zongyi and other scholars, the creation myth of "Pangu opened the world" in the three five calendar and Shuyi Ji originated in India, and it was formed after the spread of Buddhism to the East. Since it is "heterodox", then it also contains Chinese local elements. For example, the Buddhist scripture "modern Jiajing" describes the changes of waituo. And in the legend of Pangu in the three five calendar, it is: "Pangu is in it, nine changes in a day, God in the sky, holy in the earth The number begins at one, stands at three, becomes at five, flourishes at seven, and is at nine. Therefore, heaven goes to earth for 90000 Li. " According to the theory of "nine changes" in San Wu Li Ji, it is based on the number of "Tian Yang" in Zhou Yi, which is closely related to the Yi ology of Han Dynasty. For example, in the book of changes of Jingfang, it says: "one, three, five, seven, nine, the number of Yang." "Yi Wei · Qian Zao Du" says: "change into one, one change into seven, seven change into nine, and nine change into Qi One is the beginning of deformation, the light is the sky, the heavy is the earth The study of Yi in Han Dynasty originated from Laozi and Yizhuan in pre Qin Dynasty. It was divided into heaven and earth from one Qi, that is to say, in tiantianxun, Huainanzi, the so-called "Qing Yang is thin and weak, but it is heaven; heavy and turbid is stagnant and it is earth", which became a common sense generally accepted by Confucianism and Taoism after Qin and Han Dynasties. The myth of Pangu in San Wu Li Ji also says that "light Yang is the heaven and cloudy Yin is the earth", which is not surprising under the background of Confucianism and Taoism in the Han Dynasty. However, it must be after Lao Tzu's philosophy, rather than in ancient China before Lao Tzu. "Yang light is heaven, Yin turbid is earth" originally refers to the natural evolution of heaven and earth differentiated from one Qi. The so-called "Yang light" and "Yin turbid" are the reasons for the differentiation of heaven and earth, and "San Wu Li Ji" describes Pangu as the creator of heaven and earth, which is the result of the theory of "zabi WaiDao".

The so-called "Yuanqi Menghong" in the annals of the Fifth National Games "is a native Chinese saying, but the following" Pangu is the first born, the dying incarnation "is a" heterodox "saying. The idea of Qi Theory in ancient China had a high degree of development in the pre Qin period, and the concept of "Yuanqi" was first seen in the late Warring States period's "Waguan Zi", which was very popular in the Han Dynasty [16]. "Yuanqi Menghong" is said in the chronicles of the fifth movement, which can only take place after the Han Dynasty, but not before the Qin Dynasty or in ancient China.

According to the research of Lu Simian, Rao Zongyi and other scholars, the creation myth of Pangu's creation of heaven and earth came into being after Buddhism spread to the East, not before the end of the Eastern Han Dynasty. Before that, the God of Pangu was not found in Chinese ancient books and paintings. After that, however, it was widely spread, not only in such books as Yiwen leiju, Taiping Yulan, Yishi, Tongjian sequel, tangkaiyuan ZHANJING, Gujin Luli Kao and astronomical works, but also absorbed by immortal Taoism after Han and Wei dynasties. For example, it is said that the book in pillow was written by Ge Hong.

"Pangu" has become the "king of the Yuan Dynasty" of Taoism, which is of course the result of the theory of "mixing the other with the other". See volume 3 of Yunji Qiqian, a brief introduction to the history of Tianzun Laojun's name. Here, Pangu has been reduced from the God of creation to the subordinate of tianzunlaojun. And "Yun Ji Qi Qian" Volume 56 "Zhujia Qi Fa". Obviously, this is the myth of Pangu in the chronicles of the five Yuns after the theory of "five tais" (that is, Taiyi, Taichu, Taishi, Taisu and Taiji) in Yiwei qianzaodu. In the Ming Dynasty, Volume 28 of Xingyun road's ancient classics, laws, and calendars has the following words under the article "daozang":

Dao Yan is the supreme spiritual treasure. It comes from heaven and earth first, and then there is heaven and earth. The number begins at one, stands at three, becomes at five, flourishes at seven, and ends at nine. Therefore, heaven goes to earth for 90000 Li. Although we are talking about Taoism's "supreme spiritual treasure" instead of "Pangu", but "the number starts from one "Extremely at nine, so heaven goes to earth for ninety thousand li" is clearly derived from the myth of Pangu in the three five calendar.

Not only Taoism absorbed the myth of Pangu, but also some scholars adopted it in the works of Confucianism and Buddhism. For example, in Huang Wang Da Ji written by Hu Hong, a deputy scholar of the Song Dynasty, although he thought that "the beginning of the world was like a chicken, and the change of Pangu's body" was "false and lost its truth", Pangu's family was still regarded as "the first king of three talents" (the so-called "the historian's head is the first king of three talents" in Volume I of Yi Shi, which is aimed at this).

Since the Han and Wei dynasties, the myth of Pangu has been widely spread, widely absorbed and interpreted. Among the ethnic minorities in Southwest China, there are also those who have evolved the ancestor of "juihu" into "Pangu", and sung it as the God of creation who "created heaven and earth, created heaven and earth, created all things, created all things, and created the most intelligent people" In the 1980s, some scholars surveyed the folk customs and found that there were Pangu mountain, Pangu temple and myths such as "Pangu was born, opened up heaven and earth, mended the sky, fought floods, eliminated beasts and invented clothes" in Tongbai mountain, Henan Province In fact, like the legend of Pangu in the literature after the Han Dynasty, it can only show that it was "widely spread" and had a variety of interpretations, but there is no evidence that it happened before Laozi's philosophy.

Pre Qin theory

For a period of time, scholars have different opinions on the origin of Pangu myth. It is particularly noteworthy that some scholars believe that the name of Pangu was first seen in Xuzheng's three five year calendar of the Three Kingdoms In the chronicles of the Fifth National Games, there is no name of Pangu in the works of pre Qin Dynasty, and it denies the originality and nationality of Pangu myth on the ground of "late naturalization of Pangu", and puts forward that Pangu myth should not be listed as the creation myth of the ancestors of the Chinese nation. Although this view is biased, it has certain universality. We must give a proper answer to this. Is there really no myth of Pangu before the Three Kingdoms? Before the Three Kingdoms, there were not only Pangu myths, but also widely spread among the people. There were also written records, which were quite detailed and mature.

The folk legend of Pangu is earlier than the historical records, but there is no exact historical record of when and where the folk legend began. Logically speaking, the place where Pangu culture was first spread should be Pangu mountain, the legendary place where Pangu created heaven and earth. From the time of spreading, it was earlier than that of Qin and Han Dynasties, and from the geographical space, it was between Wu and Chu.

In Li Yuanxing's oracle bone inscriptions of ancient history before Yin Dynasty, the author found about 190 oracle bone inscriptions about Pangu, Wang Mu and hunonghuang. Among them, there are 6 items of Pangu, 1 item of Queen Mother worshipped by tiger, 20 items of Fu Xi and Shen Nong, 40 items of Shan, Shuang, fan and Jian, and no less than 100 items of Huangdi. Therefore, from the objects of sacrifice in the oracle inscriptions, we found and summarized the ancient history knowledge system of the Yin people: Pangu → queen mother → three emperors → five emperors. The author also painstakingly uses more than 180 oracle inscriptions (see page 21 of this book) to determine the actual existence of the Yellow Emperor, the "ancestor of humanity" of Chinese civilization, which makes the ancient skeptics break through.

On ancient times

The primitive myth, known as "living fossil", is not only the "oral literature" created by the ancestors of human childhood with primitive thinking, but also has the significance of transmitting historical information to later generations. The ancient stone paintings and ancient characters are the carriers of primitive mythology. Often an ancient stone carving or a primitive symbol can fully reflect the cultural thinking activities of primitive ancestors, and provide us with the most direct and reliable material to reveal the cultural thinking activities of early human beings. There is a unique symbol on a square tripod unearthed from the Bronze Age in China.

What does it mean? According to Guo Moruo and other scholars' correct understanding of the word "pan" in oracle bone inscriptions and the original meaning of the cross which existed in China and appeared in many places in the world, it can be concluded that the two sides of the symbol are the initial text of the word "pan", and the hollow cross pattern in the middle is the God of cross worship and the symbol representing the ancestor of God. This symbol should be read as "Pangu", which has some meanings For example, the simple words "embarrassment" and "prison" in Chinese characters can not be used separately, but this symbol combines the two characters "Pangu". This simple and unsophisticated way of doing things is also in line with the principle that everything is simple at the beginning. Although this symbol can be seen in the bronze, it can not be said that it originated in the bronze age.

In fact, it was produced before the bronze age. Due to the limitation of productivity, people can only keep this sacred symbol in mind. After entering the bronze age, people have the ability to shape it into bronze. In prehistoric society, it is no longer a problem that there are records of the name of Pangu, the events of Pangu and the existence of Pangu myth in prehistoric society. Another more illustrative example is Cangyuan rock paintings in Yunnan.

According to experts' research, this rock painting is the work of primitive people 20000 years ago. The content of the rock painting is: a person's head shines with the light of the sun, holding a stone axe in his left hand, a wooden handle in his right hand, standing upright on both legs and standing aloof. This image coincides with the legend that Pangu stood between heaven and earth and split chaos with an axe. As for the appearance of the sun presented by the head of man, it reflects the primitive ancestors' worship of the sun god, and also their hope for Pangu's giving warmth to the world. For this reason, we have every reason to regard it as the primitive factor of Pangu's myth. According to this, Pangu myth belief was born 20000 years ago.

Dawang rock painting appeared in Malipo County. According to the research results of various papers published in Journal of Wenshan University and works such as the origin of Chinese civilization, tracing the origin of human civilization and prehistoric Yi ology, the two giant statues of Dawang rock painting have the following characteristics:

1. The portraits of heaven and earth appear in the rock paintings of Dawang. And it's really "God in heaven, holy in earth.". The sun is ten feet high, and Pangu is ten feet long.

2. The two giant statues in Dawang rock painting appeared, with fingers representing numbers and odd and even numbers representing men and women. It can be affirmed that "Yang Qing is the sky and Yin Zhuo is the earth. Among them, Pangu changed nine times a day. God was in heaven and holy in earth. The sun is ten feet high, and Pangu is ten feet long. The myth and legend of "eight thousand years old, extremely high days, extremely deep land, extremely long Pangu" is supported by archaeological evidence such as Dawang rock paintings.

3. There is evidence in Dawang rock paintings that "heaven and earth are as chaotic as a chicken, and Pangu was born among them, eight thousand years old". Where does this evidence appear? It appears on the heads of two giant statues in Dawang rock painting. Now, I want to focus on this issue

Dawang rock painting has appeared all kinds of elements needed by Pangu myth, which proves that Dawang rock painting is the archaeological evidence of Pangu's opening up the world!

Historical records

San Wu Li Ji: Heaven and earth are as chaotic as a chicken, in which Pan Gu was born. Eight thousand years old, the world opened up, Yang Qing for the day, Yin turbidity for the earth. Among them, Pangu changed nine times a day. God was in heaven and holy in earth. The sky is one Zhang high, the earth is one Zhang thick, and Pangu is one Zhang long. So eight thousand years old, the days are very high, the number of deep, Pangu very long. Then there were three emperors. The number begins at one, stands at three, becomes at five, flourishes at seven, and is at nine. Therefore, heaven goes to earth for 90000 Li. (the first citation of Yiwenleiju and the first citation of Yishi)

According to the chronicles of the five Yuns, Yuanqi is Menghong. It began to sprout, and then divided into heaven and earth, set up heaven and earth, activate Yin and sense Yang, and distribute Yuanqi. It is pregnancy and neutralization, and it is also human. Pangu is the first born of Pangu. His dying incarnation is the wind and cloud, the sound is thunder, the left eye is the sun, the right eye is the moon, the five limbs are the four poles and five mountains, the blood is the river, the tendons and veins are the geography, the muscles are the soil, the hair moustache is the star, the fur is the grass, the teeth and bones are the gold and stone, the essence is the Pearl and jade, and the sweat is the rain. (Yishi Volume I, Dong SiZhang Volume IX)

According to Shuyi Ji, Pangu is the ancestor of all things in the world. But life began in Pangu. In the past, Pangu's head was four mountains, his eyes were sun and moon, his cream was river and sea, and his hair was vegetation. It is said in Qin and Han dynasties that Pangu's head is Dongyue, his belly is Zhongyue, his left arm is Nanyue, his right arm is Beiyue, and his foot is Xiyue. The first Confucianists said that weeping is a river, Qi is wind, sound is thunder, eyes pupil is electricity. As the old saying goes, joy is sunshine, anger is Yin. Wu Chujian said that Pangu's husband and wife are the beginning of yin and Yang. Today, there is a Pangu's tomb in the South China Sea, spanning more than 300 Li. It's said that later generations buried the soul of Pangu. (the first citation of Yishi volume and shuyiji record the events after Ren Fang's death, so many scholars believe that this book was written under the pretext of its name, while others believe that Ren Fang's original work has been supplemented by later generations. In this article, some scholars plagiarize and modify the "words of irrigation and border leisure", right and wrong (later)

Huang Xiufu of the Song Dynasty wrote in the book of Yizhou famous paintings that there were no famous paintings: "in the first year of emperor Xiandi's Xingping reign, Chen liugao was the prefect of Yizhou. He renovated the stone room of Yutang in Chengdu, and created a stone room in dongbie. It was called the hall of rites of Zhougong. On the walls of the stone room, there were pictures of Pangu, Laoli and other gods, as well as the emperors of the past dynasties." (incomplete inscriptions, supplemented from Yizhou famous paintings)

It is said in zhenzhongshu that before the two instruments were separated, the heaven and the earth were not formed, the sun and the moon were not formed, the shape of the heaven and the earth was like a chicken, the chaos was dark and yellow, and there was a real person named Pangu, the essence of the heaven and the earth After four robberies, the two instruments began to divide, and the distance was 36000 Li After two robberies, she suddenly gave birth to the jade girl of Taiyuan It's called the virgin of Taiyuan. In the beginning of the Yuan Dynasty, when you saw it in the lower reaches, you were able to connect with Qi and return it to the upper palace After being robbed, the first emperor of the Yuan Dynasty was the mother of Shi Taiyuan, who gave birth to the emperor Later born emperor, Emperor 11, Emperor born nine, each rule 36000 years old.

Volume 3 of seven signatures of Yunji: the Shenren family was born in a miraculous shape. If it was a real person, it was also called Pangu. That is to say, it is the inheritance of all things. In its own shape, like. The difference between heaven and earth, sun and moon, stars, yin and Yang, four seasons, five elements, nine palaces, eight trigrams, six Jias, mountains, rivers and seas cannot be determined. Therefore, on July 1, the first year of Yuanjing in Tianzhong, Taiji was ascended. The emperor of heaven initiated the first emperor of the Yuan Dynasty, and even granted the "Shenbao Sanhuang Neijing" and "Lingbao Wufu Jing". The old gentleman descends, confers. The Sutra of God and man. In the next life, the names of heaven and earth are divided according to the classics and the pictures. The former robber is a real person, the new is open, and the current events are created. Therefore, ignorance. The function of the sage of the former Emperor is based on this, which is the beginning of reform. But when people get together, they only know Pangu. How could it be that at the beginning of today, there was Pangu again?! Therefore, it has been nine thousand nine hundred ninety-nine years since spangu ruled the world with Tao. In the daytime, he ascended to Kunlun and Taiqing. Tianzhong confers a number, saying: the heavenly king of the Yuan Dynasty.

According to the book of seven signatures of Yunji, Volume 3, a synopsis of Tianzun Laojun's name: when Laojun arrived at Kaiming Xianjie, he gave birth to jusang Taichang Jade Emperor's heavenly palace and granted it to jusang great emperor by law, which is called Wuji Taishang Daojun, also called the highest real person, also called Wushang xuhuang Yuanshi Tianzun. Above Yuanyang, there is no supreme Qing Dynasty, and the heaven is higher than the emperor At that time, because of his merits and virtues, immortal Pangu was called to heaven. Pangu is the first emperor of Jishou. Please accept the 375 volumes of Lingbao Neijing. At that time, the emperor was granted 36 volumes of the three emperors' canon of internal medicine. The real man Pangu is the Dharma Sutra, which functions all day long and creates all things.

There is a saying in "Qi law of various schools" in Volume 56 of "seven signatures of Yunji": before chaos, there is no emptiness. The beginning of chaos, Taihe send Yan It's too easy to be gentle. The vitality is not yet in shape, but gradually becomes Taichu. The first is vitality, the second is Taishi. It is also called Taisu. Form and Qi have quality, which is called Tai Chi Yuan Qi is clear first and ascends to heaven; Yuan Qi is turbid later and descends to earth It is a human being to start Yin, sense Yang and distribute the vital energy. Pangu, the first born, is a dying incarnation. Qi becomes wind and cloud, the sound is thunder, the left eye is the sun, the right eye is the moon Because of the wind, the insects in the body turn into Li Wan.

Dong Ji by Wei Zhao of the eastern Wu Dynasty: according to the common custom, Pangu was seventy in a day, covered with heaven and covered with earth, and died at the age of 80000. (the second citation of Volume 4 of the book of Huayan Sutra of Dafang Guangfo by Tang shichengguan)

San Wang Li: Heaven and earth are chaotic, in which Pan Gu was born. Nine changes in a day, God in heaven, holy in earth, Lord in heaven and earth. The sky is one Zhang high, the earth is one Zhang thick, and Pangu is one Zhang long. After eight thousand years, heaven and earth are opened up. The head of Pangu dragon body is the east of the head, the west of the foot, the south of the left hand and the north of the right hand. It opens its eyes into the day, closes its eyes into the night, calls for the heat, breathes for the cold, blows for the wind and clouds, and rebukes for the thunder. Pangu died, head for a, throat for B, shoulder for C, heart for D, gallbladder for e, spleen for has, flank for Geng, lung for Xin, kidney for Ren, foot for GUI, eyes for sun and moon, mustache for stars, eyebrow for Dou Shu, nine orifices for Jiuzhou, milk for Kunlun, knee for Nanyue, shares for Taishan. Jiji is fish and turtle, hand is bird, claw is turtle and dragon, bone is gold and silver, hair is grass, hair is duck, tooth is jade, sweat is rain, large intestine is river and sea, small intestine is huaisi, bladder is Baichuan, face wheel is Dongting. (the second citation of Volume 4 of the book of Huayan Sutra of Dafang Guangfo by Tang shichengguan, or the mistake of the third five calendar)

In the middle Tang Dynasty, I don't know who wrote "the words of irrigation and border leisure": it used to be said that the death of Pangu's family was the head of five mountains, the eyes of the sun and the moon, the cream of the river and the sea, and the hair of plants. Another cloud: the head is Dongyue, the belly is Zhongyue, the left arm is Nanyue, the right arm is Beiyue, and the foot is Xiyue. Another cloud: cry for the river, Qi for the wind, sound for thunder, eyes pupil for electricity. Another cloud: joy is sunny, anger is Yin. Laopu said, "if you believe in this, it means that before Pangu's death, there were no mountains, rivers, plants, sun, moon, clouds, thunder and lightning, and there were no obscurity, yin and Qing in the middle. But where did Pangu get his idea? Where to plant it? What's the point of seeing and hearing? What makes the spring and Autumn period the best? To say so is to say that the sea is vast, but not close to things. If you have nothing to do with it, you can fake it as a word. Its meaning is as follows: Pangu is the ancestor of all things in the world. Although it can't be measured, it can't be different from one person's body if we want its large shape. Yuehai Liao Jue, also Jibei between the ears. Therefore, it is said, "if you have nothing to do with yourself, you can say it as if it were a false word."

Song zhangzao's theory of Yuan Qi: Yuan Qi has been flourishing. It has been sprouting for a long time. Then it is divided into heaven and earth. It can enlighten Yin and sense Yang, and distribute yuan Qi. It is pregnant and neutral. It is human. Pangu, the first born, is a dying incarnation. His Qi becomes wind and cloud, his voice is thunder, his left eye is the sun, his right eye is the moon, his five limbs are the four poles and five mountains, his blood is the river, his muscles are the earth, his hair is the star, his fur is the grass, his teeth are the stone, his essence is the Pearl, and his sweat is the rain. Because of the wind, the insects in the body turn into Li Wan, which is also called Qian Li. The inferior is called Cangtou. Today's name is blackhead insect, or naked insect. After gaipangu, before the three emperors, they were all naked. (Note: The Chronicles of the fifth movement of the emperor is quoted from Yi Shi by Ma Jia in the Qing Dynasty.)

Selected from Volume 1 of "a general mirror of immortals of all dynasties": Pan Gu stretched out his body, the sky rose gradually, and the earth fell. And the heaven and earth are more connected, the left hand holding chisel, the right hand holding axe, or with an axe, or to chisel. It is a divine power, and heaven and earth are separated for a long time. The ascending and descending of the two Qi means that the upper part of the clear is heaven, and the lower part of the turbid is earth.

Zhou You's Kaifa Yanyi in Ming Dynasty: Heaven and earth close together It's like a big watermelon. It's full of all things. For 10800 years, everything has melted into it. There are gold, wood, water, fire and soil mixed in it, hard as melon seeds, soft as melon pulp, with green, yellow, red, white and black inside, which also melt into it. He has been closed for a long time. If he can't open it, he has a Pangu family. He holds a chisel in his left hand and an axe in his right hand. It's like cutting a melon in half. In the upper half, the sky is gradually higher, with green yellow, red, white and black, which is a five color auspicious cloud; in the lower half, the earth is gradually lower, with green yellow, red, white and black, which is a five color stone mud. If you don't believe it, now there are stars falling into the ground. If you dig and view them, they are all the same as the underground stones. However, there are springs in the world. They flow into the world without any accumulation, but into the sea.

In the appendix of Kaifa Yanyi, the book of Zhou you in Ming Dynasty, the judgment of heaven and earth: Heaven and man were born saints. It is called hundun's, that is, Pangu's, and the early emperor's. Dragon head, human body, God, nine changes in a day, 18000 years old for a son, Jinghu on October 16 for the birthday. There are Chu Di Huang's and Chu Ren Huang's.

Ancient and modern books collection · Sui Gong Dian (Volume 83) quoted "Bu Yan Kai Fa": the so-called Pangu people in the Dai Dynasty (World), gods, changed day by day. At the beginning of the Yuan Dynasty, Tao Rong was the master of creation. "Six Taos · Daming" says: "Duke Zhao said to Wen:" the way of heaven is pure, the virtue of the earth is generated, and the personnel is peaceful. Don't forget the precepts. Those who forget are ominous. Pan Gu's clan can't move, and those who move will be fierce. " Today, there is an ancient mountain in Huichang of Jiangxi Province, and this dish has a fixed name. There is Pangu Bao in Xiangxiang and Pangu temple in Yudu, which is also called Pangu. According to the "geography Kun Jian" cloud: "dragon head human body." Now there are temples in Chengdu, Huai'an and Jingzhao. Xu Zheng's "three five calendar" and "Dan Hu Ji". In the Tang Dynasty, Yuan Tiangang's "Zhenyuan Fu" said that the Yuan Dynasty should have been born, and it was one of the best in 8000 years. In the north and south of Jinghu Lake, October 16 is the birthday of Pangu. It is necessary to wait for the darkness of the moon. Yuanfeng jiuyu Zhi: "there are Pangu tombs and temples in Guangling.". Lu Yi Ji: the temple of Chengdu has the purpose of Pangu Sanlang, which is vulgar.

Notes by Luo Ping in Lu Shi · Qian Ji 1: the past two Qi were not separated, and the earth and the sun and the moon were not formed. The shape of heaven and earth was like a chicken, and the color of chaos was dark yellow. There was a real person Pan Gu, the essence of heaven and earth. After the four calamities, the sky is like a huge cover, with no connection on the top and no dependence on the bottom. Outside the heaven and earth, there is no reason to pay attention to it. The mysterious space has no sound and vitality. It is like the shape of water, with no mountains on the bottom and no stars on the top. It is hard and soft to accumulate Qi, and the heaven and earth float in it. If there is no such gas, heaven and earth will not be born. Heaven is like a dragon in the clouds. After four calamities, the two instruments begin to separate. They are 36000 miles away from each other. The cliff stones bleed into water, and the aquatic insects grow on the shore. The insects grow on the whiskers, and the whiskers grow on the dragons. At the beginning of the Yuan Dynasty, the heavenly king was above the center of the heaven, named Yujing mountain. The palace in the mountain was decorated with gold and jade. He often looked up at the weather and drank from the spring. After the second calamity, he suddenly gave birth to the jade girl of the Taiyuan Dynasty. In the blood accumulation of the stone stream, she was able to speak. Her human form was full and her natural appearance was wonderful. When you asked about the thick earth, he looked up at the weather and called it the Virgin Mary of the Taiyuan Dynasty. At that time, the two kinds of Qi are arranged to cover the breath. Yin and yang are in harmony. There is no heat or cold. The sky is clear and the earth is peaceful. They do not breathe again. The combination of Xuanqi and Huihui is natural and full. The prosperity of the road is nothing better than this. The accumulation of firmness is immortal. Gold and jade are the essence of heaven and earth. It can be compared with heaven and earth.

Shi Hanlin, Zuo Changshi, the advisor of Hongzhi in Ming Dynasty, reviews Ma Zheng's writing: Pangu family, renzu also. Born at the beginning of chaos, Hongmeng did not judge. Cave and wild place, grass clothing and wood food, dirty Zun and drink. At that time, there was no name of the three lights and five mountains, no works of the three emperors and five emperors, no books of the three tombs and Five Canons, which were listed in Taiyi, Taichu, Taishi and Taisu. Pangu's family praised Liangyi when he was born to be a member of Sancai. His son was the third emperor and sun was the fifth emperor. So it is said: one Qi is not separated from the heaven and the earth, the two Yi are judged, and the Tao is in the sage. With this, Pangu's family has its own hexagram and painting, knot rope, and netting system. What doesn't cause evil from Pangu's family? Since there are Leibu, clothes and the voice of LV, who is not from Pangu. The history of the three emperors, the book crown five emperors, ancient and modern up and down know that there are three emperors and five emperors, but do not know that there is Pangu family, it is far away in the strategy! It is said that all things are based on heaven and people are based on ancestors. If there is no ancestor, how can we open our own people. How can we make the ancient and modern people know that there are my people but not my ancestors! Vast Canyu, pitching boundless, who knows cover few, whose appearance. Qingshi is the origin of emptiness. There are five li in the south of the city, and the profound historical traces can be found. The second fear is that Zhuangli's words are related to emptiness, and the historical records are in vain. In fact, there are temples in the city and tombs in the ditch, which are as abrupt as before. There is a state-owned family. What the youth have seen and heard, they can think about it. When you visit a child, you can still remember Chen ronggu's appearance, which is exquisite and compelling. According to the legend of local monks, Yang Pu and others built it, Hongzhi Wu Shen Liu Hou regarded it as a seal character, and Chen Jingchun was given the title of a terracotta figure, but a new one has not yet been prepared. At the end of Zhou Hou's journey, sun Kehui advocated it. It is easy to be small, easy to be big, easy to be small, easy to be stone, easy to be coated with mud, and easy to be made of gold and iron. Wish it rain, pray for it sunny, retribution ring, whose achievement? That can be no record, to hang forever, Zhao later also. Second, if you dare to write it, you can read it: Pangu has a temple for the young people to look at; Pangu has an image for the young people to look up to; Pangu has a ditch for the young people to travel; Pangu has a tomb for the young people to admire; Pangu has a door for the young people to see and hear; Pangu has a Li for the young people to rise; Pangu is famous for the young people to write. ——When Hongzhi was 17 years old, he was Ding Chou Li in the first month of Jiazi spring

Kangxi dictionary: it is the first time that Yu Shi was born, which is called Pangu. Ren Fang's Shuyi Ji: Pangu's couple, the beginning of yin and Yang, is the ancestor of all things in the world. Today, the ancient people of zhongpan in the South China Sea all take Pangu as their surname.

Ying Ya Sheng Lan: beside Wang Ju, there is a big mountain, which invades the clouds. On the top of the mountain, there is a footprints. Into the stone, two feet deep, more than eight feet long. It is said that the sage of Ren zu'a is the footprint of Pangu.