Title: The Northern Celestial Masters
Content:  By the late 470s, Daoists fleeing from the Northern Wei court had transformed Louguan into an important religious center. According to legend, Louguan used to be the home of Yin Xi, the first recipient of the Dao de jing. At this time, the center's buildings were greatly expanded, and many Daoist scriptures were collected, including materials from the Lingbao and Shangqing schools. During the 7th century, the school had a prominent role in a series of debates that examined whether Buddhism or Daoism would be better suited to bring stability to the realm. The first debate surrounded Fu Yi, a scholar and Daoist who proposed that Buddhism be abolished in China. Naturally, the Buddhists were not happy with his suggestions and countered his arguments in 
Title: Place of worship
Content: Daoguan – Taoism 
Title: Blang people
Content:  The Blang are traditionally associated with animism, ancestor worship, and Theravada Buddhism. Writing in 2011, James Miller described these overlapping traditions as follows, "The Blang, like many nationalities in southwest China are Theravada Buddhists, but their highly complex religious life is also informed by local beliefs and customs that relate to the traditional ecology, with special attention being paid to rice, water, bees, beeswax, and the various local spirits that are associated with them." An overtly Christian missionary source (i.e., with observations reflecting attempts to convert the Bulang) describes them as "ardent followers of Theravada Buddhism", and offers as an estimate that 80% of the Bulang are "professing Buddhists", with a lower estimate of 35% being "practicing Buddhists".
Title: Emperor Daizong of Tang
Content:  Meanwhile, by this point, Emperor Daizong, who had previously favored Taoism, had begun to become a devout Buddhist due to the influences of his chancellors Yuan Zai, Wang Jin, and Du Hongjian. Yuan, in particular, advocated the belief that it was by the blessings of the Buddha that Tang was able to survive the Anshi Rebellion and Pugu's rebellion. As a result, Emperor Daizong's policies began to be heavily influenced by Buddhist principles, and he honored the Buddhist monk Bukong with great honors, including creating him a duke. The temples at Chang'an became very wealthy, and Emperor Daizong further ordered that monks and nuns not be subject to physical punishments. With the emperor and the chancellors all devout Buddhists, Buddhism became the 
Title: Religion in China
Content:  Dongbaism (東巴教 Dōngbajiào, "religion of the eastern Ba") is the main religion of the Nakhi people. The "dongba" ("eastern ba") are masters of the culture, literature and the script of the Nakhi. They originated as masters of the Tibetan Bon religion ("Ba" in Nakhi language), many of whom, in times of persecution when Buddhism became the dominant religion in Tibet, were expelled and dispersed to the eastern marches settling among Nakhi and other eastern peoples. Dongbaism historically formed as beliefs brought by Bon masters commingled with older indigenous Nakhi beliefs. Dongba followers believe in a celestial shaman called Shi-lo-mi-wu, with little doubt the same as the Tibetan Shenrab Miwo. They worship nature and generation, in the form of many heavenly gods and spirits, chthonic Shu (spirits of the earth represented in the form of chimera-dragon-serpent beings), and ancestors.
Title: Dai people
Content:  The Dai are mainly Theravada Buddhists. Dai Buddhism also contains many shamanistic beliefs and practices. The Dai were animists before Buddhism became popular and their belief in natural spirits continues. Until very recently, every Dai village had at least one Buddhist temple while larger villages had two to five temples. Many of their Buddhist temples were destroyed during the Cultural Revolution. Parents commonly sent their sons (from 7 to 18 years old) to the temples as a form of schooling. The boys stayed three years or more learning how to write, read, and practice the faith. Afterwards, most boys or young men returned to secular society although a few stay 
Title: Xiaodao Lun
Content:  The Buddhist sangha in China held Buddhism to be superior to Daoism, whose canon it regarded as "heretical" (xié 邪) and "false sutra" (wěijīng 伪经). Daoists, for their part, published the Huahujing in the 4th century, which argued that Chinese Buddhism was a simplified form of Daoism, developed during the travels of the Daoist philosopher Laozi while he was in India. One organized Daoist-Buddhist debate was organized in 520 by the Northern Wei dynasty (386–535), and a second was organized in 570 by the Northern Zhou dynasty (557-581), prompted by the proposal by the Buddhist Wei Yuansong (卫元嵩) to make the Emperor a divine Buddhist ruler and to weaken the Buddhist sangha's independence from the state. The debate was inconclusive, so the Emperor Wu of Northern Zhou (543–578) commissioned comparative reports on the suitability of Buddhism and Daoism as state religions, resulting in the Xiaodao Lun by official Zhen Luan, and Erjiao Lun (二教论) by Dao An. Submitted in 570 as the Xiaodao Lun, Zhen's report denied that Daoism had any value and ridiculed the religion's exorcisms, talismans, and internal inconsistencies.
Title: Nakhi people
Content:  Adherents of Dongba had no places of worship, and so they were not officially recognized as a religion by the Communists following their arrival to the region. A Dongba shaman is merely a part-time practitioner priest, who is literate in Dongba religious texts that were unreadable by most Nashi, who are not usually taught to read their own language. The Dongba religion is based on the relationship between nature and man. In Dongba mythology, "Nature" and "Man" are half-brothers, having different mothers. According to the villagers of Shu Ming Village, nature is controlled by spirits called "Shv". These gods are depicted as human-snake chimeras. 
Title: Dai people
Content:  family are spoken from Assam, India to Taiwan and Shanxi Province, China. The Dai people follow their traditional religion as well as Theravada Buddhism and maintain similar customs and festivals (such as Songkran) to the other Tai-speaking peoples and more broadly, in regards to some cultural aspects, to the unrelated dominant ethnic groups of Myanmar, Cambodia and Sri Lanka. They are among the few natives groups in China who nominally practice the Theravada school of Buddhism. The term Tai in China is also used sometimes to show that the majority of peoples who subsumed under "Dai" nationality are mainly speakers of Thai languages (i.e. Southwestern Tai languages)
Title: Dongba
Content:  Dongba is believed to have originated from the indigenous Tibetan Bon religion. According to Nakhi legend, these teachings first came to Yunnan from a Bön shaman from eastern Tibet named Dongba Shilo (丁巴什罗), a similar name to Tonpa Shenrab Miwoche, the legendary founder of Bön. The strong Tibetan influence can be seen today in the rituals and costumes of the Dongba priests, who invoke Bön spirits and are often adorned with pictures of Bön gods on their headgear. Currently, the religion is deeply ingrained in Nakhi culture, with Dongba priests serving as the primary transmitters of traditional Nakhi culture, literature 

Question: Verify the following claims with "True" or "False": Dai Longbang did not have a religion in his life.
Answer: True