The Concise Oxford Dictionary of World Religions (2408 page)

(1889–1947).
Chinese Buddhist monk, who did much to restore and revive Buddhism in China. He reorganized the
sa
gha
, and founded the Buddhist Society of China (1929) and the Institute for Buddhist Studies. He argued that
Fa-hsiang
is compatible with modern science, especially when combined eclectically with
Hua-yen
and T'ien-t'ai. His collected works were published in 64 vols.

 
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(Chin., ‘the supreme one’). The ultimate source of all appearance in
Taoism
, which has received very different characterization in the many different forms of Taoism. In religious Taoism, he is personified as the supreme God; in philosophical Taoism, it is the unproduced source of all appearance; in interior Taoism, he is the controlling deity within the human system. T'ai-i is also equated, at times, with
t'ai-chi
.

 
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T'ai-I Chin-hua Tsung-chih
(Teaching of the Golden Flower of the Supreme One)
.

17th-cent. Taoist text of the
ch'üan-chen tao
(school of religious Taoism). It is a manual for circulating illumination through the body by breathing exercises, until the ‘golden-flower’ is formed. From this, the embryo of the immortal being can be produced.

 
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(Chin., ‘way of the supreme one’). A school of religious Taoism (
tao-chiao
), founded in 12th cent. CE, by Hsiao Pao-chen. From strict obedience to rules, the power to cure diseases, etc., is derived.

 
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see
ENNIN
.

 
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T'ai-p'ing Ching
(Book of Supreme Peace)
.

An early Taoist text, ascribed to Yü Chi, which survives in differing forms, some only fragmentary. It was a basic text for
T'ai-ping
tao.

 
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