Yunji Qiqian | |||||||||
---|---|---|---|---|---|---|---|---|---|
Traditional Chinese | 雲笈七籤 | ||||||||
Simplified Chinese | 云笈七签 | ||||||||
Literal meaning | Cloudy Bookbag Seven Slips | ||||||||
|
The Yunji qiqian is a (c. 1029) anthology of the (1016) Taoist Canon,which the Taoist scholar-official Zhang Junfang compiled for Emperor Zhenzong of Song. The Yunji qiqian records many early Taoist texts that have been lost since the 11th century,and is an important resource for understanding medieval Taoism.
The Yunji qiqian compendium was a "byproduct" of editing the 1016 edition Daozang "Taoist Canon" –the Da Song tiangong baozang大宋天宮寳藏 "Great Song Celestial Palace Precious Canon". [1] In 1012,the Northern Song Emperor Zhenzong (r. 997–1022) ordered the compilation of a revised and enlarged Canon. He put Chancellor Wang Qinruo in charge of the project,selected ten Taoist masters,and ordered Perfect Qi Guan 戚綸 to oversee the compilation of the Daozang. In 1016,the scholar-official Zhang Junfang (961?–1042?),who had replaced Qi Guan,completed the revised Da Song tiangong baozang edition,which comprised 4,565 juan卷 "scrolls;volumes". In 1019,Zhang presented emperor Zhenzong with seven manuscript sets of the new Taoist Canon.
Zhang Junfang subsequently selected Canonical texts for the Yunji qiqian anthology,which he dedicated to Zhenzong,and presented to Emperor Renzong of Song (r. 1022–1063). Zhang's preface,dated circa 1028–1029,explains "[After having completed the Canon,I hence] selected the essentials of the seven sections of Taoist literature,in order to provide an imperfect treasury of the profound writings of various Taoist masters." [2] Zhang submits the book to Zhenzong as a "bedside companion" (literally yiye zhi lan乙夜之覽,"[for] perusal during the second watch [around 10 PM]"). [3]
The title uses the common Chinese words yun 雲 "cloud" and qi 七 "seven" with the Classical Chinese terms ji 笈 "bamboo box used for travelling (esp. to carry books);book box;satchel" and qian 籤 "bamboo slip;book marker;lot (used for divination);oracle" (both made from bamboo and written with the "bamboo radical" ⺮).
Zhang's preface explains that he chose among yunji qibu zhi ying雲笈七部之英 "outstanding [books] from the seven components in the cloudy bookbag". Boltz explains that yunji is a "well-established poetic trope for a bagful of Taoist writings" and qibu refers to the sandong三洞 "Three Caverns" and sibu四部 "Four Supplements" into which the Canon was organized. [4]
Translating the opaque Yunji qiqian title into English is difficult.
An alternative name for the Yunji qiqian is xiao Daozang小道藏 "little Daoist Canon".
The received Yunji qiqian has 37 bu sections,122 juan chapters (several of which are divided into two parts),and quotes more than 700 early Taoist texts. Zhang's preface mentions 120 juan;one explanation for the discrepancy is if the 122-chapter Ming edition came from compiling various 120-chapter Song editions. [2]
In Chinese bibliographic terminology,the Yunji qiqian is classified as a leishu (reference work arranged by category;encyclopedia). English descriptions of the text include anthology, [8] encyclopedia, [6] handbook, [10] and encyclopedic anthology. [7]
Source materials come almost exclusively from Six Dynasties (220–589) and Tang dynasty (618–907) Taoist works. Many texts are quoted extensively,some are abridged,and others are made into new compositions. [11] Lin suggests the text represents the "crystallization" of religious Taoism from the late Han to early Song periods. [12]
Schipper describes the Yunji qiqian as a handbook to the mystical and yangsheng 養生 "nourishing life" Taoism of the Tang,and the religion of the poets Li Bai,Li Shangyin,and Han Yu,which "provides a key to the understanding of the arts and the literature of this period." [3]
The (1445) Ming dynasty edition Zhengtong daozang正統道藏 "Zhengtong Emperor's Taoist Canon" contains the earliest known complete copy of the Yunji qiqian,which subsequent Canon editions reproduced. This Ming edition inconsistently uses alternate Chinese characters to avoid Song dynasty (960–1279) naming taboos,which "suggests that the editors of the Canon drew from a combination of editions in print or manuscript form". [13] Such taboos were not observed in fragments of pages from the Yuan Canon of 1244.
Zhang Xuan 張萱 published a copy of the Yunji qiqian in 1609,and it was reproduced by the (1773–1782) Siku quanshu and (1919–1922) Sibu Congkan collections. The (1929) edition Sibu Congkan reproduced the superior copy in the Ming Canon,which was not marred by lacuna.
In the modern era,Kristofer Schipper compiled an index to the Yunji qiqian, [10] and linguistic scholars at the Chinese Academy of Social Sciences produced a definitive edition. [14]
Schipper [11] claimed the Yunji qiqian text had four problems,all of which Lin [15] dismisses.
First,Schipper says Zhang's preface "surprisingly mentions Manichean works among those that entered into the compilation of the Canon," which has drawn the attentions of historians studying Manichaeism,but the actual Yunji qiqian "contains no identifiable Manichean material."[ page needed ] Lin notes the preface "only mentioned that [Zhang] had "received" some Manichean scriptures when he was editing the Canon. He did not tell us whether those Manichean scriptures had been compiled into the Canon or not."[ page needed ]
Second,Schipper notes that despite the title and preface,the Yunji qiqian "is not divided into seven parts;it does not even contain the slightest trace of such an arrangement."[ page needed ] Lin cites Chen Guofu 陳國符 that the titular qiqian means "seven sections" of the Taoist Canon and not sections of the Yunji qiqian.[ page needed ]
Third,Schipper says the most remarkable problem "is the total absence of the liturgical forms of Taoism"[ page needed ],which are abundant in the 1016 Taoist Canon edited by Zhang. Since the Yunji qiqian does not contain any Daoist rituals for retreats,petitions,or memorials,and "it contains only the merest handful of talismans,charts,and diagrams",the present text "cannot be considered as an anthology of the Sung Canon."[ page needed ] Comparing contents of the text's 37 bu部 "sections" with the 12 bu of the Taoist Canon,Lin concludes that except for weiyi威儀 "public rituals" and zhangbiao章表 "petitions and memorials",the topics of the Yunji qiqian represent all the major features of Taoist literature.[ page needed ]
Fourth,Schipper concludes that the received text,despite having underdone changes such as 120 to 122 juan,is probably descended from the original Yuynji qiqian. "It appears therefore impossible,at the present stage,to explain the discrepancies between the preface and the actual encyclopedia. But there are strong indications that the latter corresponds,by and large,to Chang's work."
The Tao Te Ching is a Chinese classic text and foundational work of Taoism written around 400 BC and traditionally credited to the sage Laozi,though the text's authorship,date of composition and date of compilation are debated. The oldest excavated portion dates back to the late 4th century BC,but modern scholarship dates other parts of the text as having been written—or at least compiled—later than the earliest portions of the Zhuangzi.
Taoism or Daoism refers to a Chinese philosophy,or a set of Chinese traditions and religions that emphasize living in harmony with the Tao. The Tao is generally defined as the source of everything and the ultimate principle underlying reality. The Tao Te Ching and the Zhuangzi are widely considered key Taoist texts and are distinctly philosophical in nature and theme.
Michael R. Saso is a professor emeritus of the Department of Religion at the University of Hawaii at Manoa. He is a scholar of the religious practices of Japan and China,with a particular emphasis on Taoism.
The Liezi is a Taoist text attributed to Lie Yukou,a c. 5th century BC Hundred Schools of Thought philosopher. Although there were references to Lie's Liezi from the 3rd and 2nd centuries BC,a number of Chinese and Western scholars believe that the content of the current text was compiled around the 4th century CE by Zhang Zhan.
The Daozang is a large canon of Taoist writings,consisting of around 1,400 texts that were seen as continuing traditions first embodied by the Daodejing,Zhuangzi,and Liezi. The canon was assembled by monks c. 400 CE in an attempt to bring together these disparate yet consonant teachings,and it included commentaries and expositions from various masters on material found in the aforementioned core texts of Taoism. The anthology consisted of three divisions based on what were seen at that time in Southern China as Taoism's primary focuses:meditation,ritual,and exorcism. These three grottoes were ranked by skill level—with exorcism being the lowest and meditation the highest—and used for the initiation of Taoist masters.
Neidan,or internal alchemy,is an array of esoteric doctrines and physical,mental,and spiritual practices that Taoist initiates use to prolong life and create an immortal spiritual body that would survive after death. Also known as Jindan,inner alchemy combines theories derived from external alchemy,correlative cosmology,the emblems of the Yijing,and medical theory,with techniques of Taoist meditation,daoyin gymnastics,and sexual hygiene.
Tu'er Shen or Tu Shen,is a Chinese deity who manages love and sex between men. His name literally means "rabbit deity". His adherents refer to him as Ta Yeh.
The history ofTaoism stretches throughout Chinese history. Originating in prehistoric China,it has exerted a powerful influence over Chinese culture throughout the ages. Taoism evolved in response to changing times,with its doctrine and associated practices being revised and refined. The acceptance of Taoism by the ruling class has waxed and waned,alternately enjoying periods of favor and rejection. Most recently,Taoism has emerged from a period of suppression and is undergoing a revival in China.
Deng Ming-Dao is a Chinese American author,artist,philosopher,teacher and martial artist. Deng is his family name;Ming-Dao is his given name. From a young age,he studied Taoist internal arts such as Qigong and Kung-Fu.
Zhengyi Dao,also known as the Way of Orthodox Unity,Teaching of the Orthodox Unity,and Branch of the Orthodox Unity is a Chinese Taoist movement that traditionally refers to the same Taoist lineage as the Way of the Five Pecks of Rice and Way of the Celestial Masters,but in the period of the Tang dynasty and its history thereafter. Like the Way of Celestial Masters,the leader of Zhengyi Taoism was known as the Celestial Master.
The Wuzhen pian is a 1075 Taoist classic on Neidan-style internal alchemy. Its author Zhang Boduan was a Song dynasty scholar of the Three teachings.
The Wenzi is a Daoist classic allegedly written by a disciple of Laozi. The text was widely read and highly revered in the centuries following its creation,and even canonized as Tongxuan zhenjing in the year 742 CE. However,soon afterwards scholars started questioning its authenticity and dismissing it as a forgery that was created between the Han dynasty and the Tang dynasty. The text's fate changed in 1973,when archeologists excavated a 55 BCE tomb and discovered remnants of a Wenzi copied on bamboo strips,which offer us a glimpse of what the text looked like prior to its drastic revision into the current text.
Zhang Guoxiang was the fiftieth Celestial Master,who was the head of the Daoist Zhengyi School based at Longhu Shan in China's Jiangxi province.
Kristofer Marinus Schipper,also known as Rik Schipper and by his Chinese name Shi Zhouren,was a Dutch sinologist. He was a professor of Oriental studies at Leiden University,appointed there in 1993. Schipper worked as researcher for École française d'Extrême-Orient and later taught as directeur de recherche in History of Daoism studies at the École pratique des hautes études in Paris. He was head of the Institut des Hautes Études Chinoises from the Collège de France. He also taught at Fuzhou University and Zhangzhou College. After his retirement,he and his wife Yuan Bingling moved to Fuzhou (Fujian) in China.
Zhang Junfang was a Taoist practitioner and scholar of the Northern Song Dynasty.
The Zuowanglun or Zuowang lun is a Taoist meditative text that was written by the Shangqing School patriarch Sima Chengzhen (647–735). Taoism incorporated many Buddhist practices during the Tang dynasty (618–907),and the Zuowanglun combined meditation techniques from Taoism,Buddhism and Confucian concept (正心誠意).
The following outline is provided as an overview of and topical guide to Taoism:
Liu Haichan was a Daoist xian who was a patriarch of the Quanzhen School,and a master of neidan "internal alchemy" techniques. Liu Haichan is associated with other Daoist transcendents,especially Zhongli Quan and LüDongbin,two of the Eight Immortals. Traditional Chinese and Japanese art frequently represents Liu with a string of square-holed cash coins and a mythical three-legged chanchu. In the present day,it is called the Jin Chan (金蟾),literally meaning "Money Toad",and Liu Haichan is considered an embodiment of Caishen,the God of Wealth.
Taoist philosophy also known as Taology refers to the various philosophical currents of Taoism,a tradition of Chinese origin which emphasizes living in harmony with the Dào. The Dào is a mysterious and deep principle that is the source,pattern and substance of the entire universe.
The roles of women in Taoism have differed from the traditional patriarchy over women in ancient and imperial China. Chinese women had special importance in some Taoist schools that recognized their transcendental abilities to communicate with deities,who frequently granted women with revealed texts and scriptures. Women first came to prominence in the Highest Clarity School,which was founded in the 4th century by a woman,Wei Huacun. The Tang dynasty (618–907) was a highpoint for the importance of Daoist women,when one-third of the Shangqing clergy were women,including many aristocratic Taoist nuns. The number of Taoist women decreased until the 12th century when the Complete Perfection School,which ordained Sun Bu'er as the only woman among its original disciples,put women in positions of power. In the 18th and 19th centuries,women Taoists practiced and discussed nüdan,involving gender-specific practices of breath meditation and visualization. Furthermore,Taoist divinities and cults have long traditions in China,for example,the Queen Mother of the West,the patron of xian immortality,He Xiangu,one of the Eight Immortals,and Mazu,the protectress of sailors and fishermen.
Footnotes