thepoemlaojunbianhuawujijing老君变化无极经

92The poem Laojun bianhua wuji jing 老君變化無極經:Introduction, summary, text and translation.Ad Dudinkin: Linked faiths: Essays on Chinese religions and traditional culture in honour of Kristofer Schipper (Leiden: Brill, 2000), edited by Jan A.M. de Meyer and Peter M. Engelfriet (Sinica Leidensia XLVI), pp. 53-147.pp. 53-108, corrections:p. 54鉆, read: 轉p. 61 n.29, erase: (10a8?)p. 66conversions, read: conversionp. 77, n.83, read 68 for 69p. 80, n.91, read 263 for 262p. 84Shihuo, read: Shishuop. 88 (bottom), the text of the disappeared note 112 reads:JS 5.127; 15.460, 463. However, the use of Jianye 建鄴 instead of Jiankang does not guarantee that the described event took place before September 313, see e.g. JS 86.2230 (accession of emperor Yuan at Jianye in 318); JS 58.1575 (date: 324; JS 5.160, however, reads: Jiankang); other examples concern histories of Northern China, ruled by non-Chinese: JS 108.2807, 2812 (dates: 319/20); 106.2771 (date: 340); 110.2837 (dates: 351 and 356), 116.2963 (date: 353). p. 89, n.116, read 40 for 41p. 91langjun, read: langjiangp. 93to West, read: to the Westp. 97and thus before, read: and beforep. 97 n.140, Cao Xuequan, add: (see note 62)p. 100note 95, read: note 94p. 102 n.159: as one the Tianshi, read: as one of the Tianshi .p. 105, n.172: .), but Tao, read: .). Taoas to the pages 109-147 (text and translation; tables) :p. 111 37: erase the character after 漢中p. 112 55: 蒼, read: 滄p. 114107, read: 107* because of rhyme, reading 形身 (cf. line 170a) instead of 身形 (cf. line 22b and 29b)p. 116128: erase the character after 不解138: read: 138* (捨 instead of 舍)p. 118173, read: 173*p. 120199: Book, read (cf. line 49): Median Bookp. 123264: erase the character after 不過p. 124273: the third charcter is ji 齎p. 125293:舍, read: 舌 (also on p. 136 sub 46a)p. 127326: Pontoon, read: Pontoon Bridgep. 128345: mao 貌, read: miao 邈p. 128355: add at the end add: , and quietly give thought to truth.p. 13534a (1b10): erase the character before 不得p. 137114a (3b5): erase the character after 促 144a (4a7): read 296 for 196p. 138173b (4b9): insert before 無言 the rare variant ofthe character ji 寂 (replacing jia 家 found in the Daozang text) : (unicode u219d8)p. 141351a (8b2) read “吾 = ?” (without insertion)p. 1426b, 吳 read: 無p. 14251, 翔庭 read: 翔天庭p. 14495, erase the character before =所愛 (after 攸堲)p. 147357a, replace 薇 with 微Table of contents:Abbreviations53 noteBibliography xp.8Introduction and summary53 The Daozang edition of WJJ (textual corruption,division and title)57p.15 The text of the poem 61-94- Division into sections by way of rhyme sequences62- Further division: alternation of narrative and intermission 65p.19- The first part (1-112): Laozis former transformations66p.30- The second part (113-343): the calamitous times of the present age78- The first escape to the South (113-152)79- A hymn on salvation (153-241)81p.36- Second escape to the South (242-260)85- The lamentable situation in the South (260-328)88 (last stanzas and coda: 329-343, 344-369) 93-94 p.45Date of the poem 94-108p.58 Chinese text with translation109p.75Table A (division of the poem)130p.78Table B (repetition of lines and half-lines)133p.80Table C (emendations)135p.89-94Table D (examples of formulaic language) 142-147AbbreviationsBPZ nei/waiBaopu zi 抱朴子內外篇 (K. Schipper, ed., Concordance du Pao-pou-tseu nei pien, Paris 1965; Concordance du Pao-pou-tseu wai pien, Paris 1969;based on edition in Zhuzi jicheng 諸子集成, vol. 8).BSOASBulletin of the School of Oriental and African StudiesDDJDaode jing 道德經DZ / DDaozang 道藏 (Schipper numbering)FSYLFashu yaolu 法書要錄 (Zhang Yanyuan 張彥遠), 10 juan, vols. 1626 and 1627 of Congshu jicheng chubian 叢書集成初編 (Beijing 1985).HHSHou Han shu 後漢書, Zhonghua shuju edition.HSHanshu 漢書, Zhonghua shuju edition.HTJHuangting jing 黃庭經 (K. Schipper, ed., Concordance du Houang ting king, Paris, 1975).JAOSJournal of the American Oriental SocietyJJPJijiu pian 急就篇 (Congshu jicheng, no. 1053).JSJinshu 晉書, Zhonghua shuju edition.Lu Lu Qinli (page number, column), see below (bibliography).Mor.Morohashi Tetsuji 諸橋轍次, Dai Kan-Wa jiten 大漢和辭典, 13 vols., 1955-60 (corrected edition in reduced size format, 1966-68).P. xxnumber within Pelliots collection of Dunhang documents.S. xxnumber within Steins collection of Dunhang documents.SDZNSandong zhunang 三洞珠囊 (DZ 1139)SGZSanguo zhi 三國志, Zhonghua shuju edition.SGZJJSanguo zhi jijie 三國志集解, Beijing: Guji edition.SSXYShishuo xinyu 世說新語, see below (bibliography: Yu Jiaxi, Mather).Taish / TTaish shinsh Daizky 大正新修大藏經 (The Buddhist Canon, 85 vols.), Tokyo: Issaky kankkai, 1924-34.TPToung Pao (通報) journalTPGJTaiping guangji 太平廣記 (Zhonghua shuju edition, 10 vols., 1961/81). TPJTaiping jing 太平經 (Wang Ming 王明, ed., Taiping jing hejiao 太平經合校, Beijing 1960).TPYLTaiping yulan 太平御覽 WJJWuji jing (Laojun bianhua wuji jing 老君變化無極經).WSBYWushang biyao 無上秘要 (DZ 1138).YFSJYuefu shiji 樂府詩集, Zhonghua shuju edition (1980).YJQQYunji qiqian 雲笈七籤 (DZ 1132).ZGZhengao 真誥 (DZ 1016).ZZTJZhizhi tongjian 資治通鑑 (Beijing: Guji, 1956/57, 4 vols.).Bibliography (only titles occurring more than once)Bokenkamp, Stephen R., Sources of the Ling-bao Scriptures, in: M. Strickmann (ed.), Tantric and Taoist Studies in Honour of R.A. Stein , vol. 2, Brussels 1983, pp. 434-486.Bokenkamp, Stephen R., Early Daoist Scriptures, Berkeley 1997.Boltz, J., Notes on modern editions of the Taoist Canon, BSOAS 56 (1993), pp. 87-95.Cedzich, Ursula-Angelika, Das Ritual der Himmelmeister im Spiegel Frher Quellen. bersetzung und Untersuchung des liturgischen materials im dritten chan des Teng-chen yin-cheh, Ph.D. thesis, Julius-Maximilians-Universitt, Wrzburg 1987.Chen Guofu 陳國符, Daozang yuanliu kao 道藏源流考, Beijing 1972.Ding (1975): Ting Pang-hsin (Ding Bangxin 丁邦新), Chinese Phonology of the Wei-Chin period: Reconstruction of the finals as reflected in poetry, Taipei 1975. Guo Lianfu 郭廉夫, Wang Xizhi pingzhuan 王羲之評傳, Nanjing 1996.Ho Peng Yoke, The Astronomical Chapters of the Chin Shu, Paris / The Hague 1966.Kleeman, Terry F., Great Perfection. Religion and Ethnicity in a Chinese Millennial Kingdom, Honolulu 1998.Kobayashi Masayoshi 小林正美, Rikuch Dkyshi kenky 六朝道教史研究, Tokyo 1990.Kobayashi Masayoshi (Livia Kohn, transl.), The Celestial Masters under the Eastern Jin and Liu-Song Dynasties, Taoist Resources 3.2 (1992), pp. 17-45 (English translation of the pages 189-216 of the preceding title)Kohn, Livia, Taoist Mystical Philosophy: The Scripture of Western Ascension, New York 1991.Kohn, Livia, Laughing at the Tao: Debates among Buddhists and Taoists in Medieval China, Princeton 1995.Kohn, Livia & Michael LaFargue (eds.), Lao-tzu and the Tao-te-ching, New York 1998.Kubo Noritada 窪德忠 Kunaich shorybu shoz no Dz 宮內廳書陵部所藏道藏, Th shky 東方宗教 7 (February 1955), pp. 72-75Kubo Noritada 窪德忠, 涵芬樓影印本道藏校勘記：全眞教關係資料就, Th shky 東方宗教 10 (March 1956), pp. 69-82.Lothar Ledderose, Mi Fu and the Classical Tradition of Chinese Calligraphy, Princeton 1979.Lu Qinli 逯欽立 (comp.), Qian Qin Han Wei Jin Nanbeichao shi 先秦漢魏晉南北朝詩, Beijing 1983.L Simian 呂思勉, Liang Jin Nanbeichao shi 兩晉南北朝史, 2 vols, Shanghai 1983.Luo Changpei 羅常培 & Zhou Zumo 周祖谟, Han Wei Jin Nanbeichao yunbu yanbian yanjiu 漢魏晉南北朝韻部演變研究, Beijing 1958.Maspero, Henri, Un texte taoste sur lOrient romain (1937), in: id., Mlanges posthumes sur les religions et lhistoire de la Chine, III, Etudes Historiques, Paris 1967, pp. 95-108. Mather, Richard B. (trsl.), A New Account of Tales of the World, Minneapolis 1976.fuchi Ninji 大淵忍爾, Dkyshi no kenky 道教史研究, Okayama 1964. Rao Zongyi 饒宗颐, Laozi Xianger zhu jiaojian 老子想爾注校證, Hongkong 1956. Ren Jiyu 任繼愈, ed., Daozang tiyao 道藏提要, Beijing 1991 (revised reprint: 1995).Robinet, Isabelle, Les commentaires du Tao T King jusquau VIIe sicle, Paris 1977.Robinet, Isabelle, Les rvlations du Shangqing dans lhistoire du taosme, Paris 1984.Schipper, Kristofer M., Taoist Ordinations Ranks in the Tun-huang Manuscripts, in: G. Naundorf e.a. (eds.), Religion und Philosophie in Ostasien: Festschrift fr Hans Steiniger, Wrzburg 1985, pp. 127-148.Schreiber, G., The history of the Former Yen dynasty (285-370), Monumenta Serica 14 (1949-1955), pp. 374-480; 15 (1956), pp. 1-141.Seidel, Anna, La divinisation de Lao tseu dans le taoisme des Han, Paris 1969.Seidel, Anna, The image of the Perfect Ruler in early Taoist messianism: Lao-tzu and Li Hung in: History of Religions 9 (1970), pp. 216-247.Shuzhong mingsheng ji 蜀中名勝記 (1630), comp. by Cao Xuequan 曹學佺 (1574-1646), ed. by Liu Zhizhe 劉知浙 (Chongqing, 1984).Strickmann, Michel, The Mao-shan Revelations: Taoism and Aristocracy, TP 63 (1977), pp. 1-63.Strickmann, Michel, On the Alchemy of Tao Hung-ching, in H. Welch & A. Seidel (eds.), Facets of Taoism, New Haven 1979, pp. 123-192.Strickmann, Michel, Le Taosme du Mao chan. Chronique dune rvlation, Paris 1981.Tang Changru 唐長孺, Wei Jin Nanbeichao shi luncong xubian 魏晉南北朝史論叢續編, Beijing 1959 (repr. 1978)Tang Changru 唐長孺, Wei Jin Nanbeichao shilun shiyi 魏晉南北朝史论拾遗, Beijing 1983.Van der Loon, Piet, Taoist Books in the Libraries of the Sung Period. A critical study and index, London 1984.Verellen, Franciscus, Shu as a hallowed land; Du Guangtings Record of Marvels, Cahiers dExtrme Asie 10 (1998), pp. 213-254.Wang Xizhi yanjiu 王羲之研究 (Shandong Linyi Wang Xizhi yanjiu hui 山東臨沂王羲之研究會編, ed.), Jinan 1990.Yoshioka Yoshitoyo 吉岡義豐, Dky to Bukky 道教佛教, vol. 1, Tokyo 1959.Yoshioka (1976a): Yoshioka Yoshitoyo, Dky to Bukky 道教佛教, vol. 3, Tokyo 1976,pp. 39-73: Rshi kekoky no gensho keitai 老子化胡經原初形態 ; Yoshioka (1976b): Dky to Bukky, vol. 3, Tokyo 1976,pp. 221-284: Rikuch dky no shumin shis 六朝道教種民思想, first published in Nippon chgoku gakkaih 日本中國學會 16 (1964), pp. 90-107.Yu Jiaxi 余嘉錫, Shishuo xinyu jianshu 世說新語箋疏, Beijing 1983.Zhu Yueli 朱越利, Daozang fenlei jieti 道藏分纇解題, Beijing 1996.Zrcher, Erik, The Buddhist Conquest of China, Leiden 1959. a bold number within square brackets refers to the page of this article as published in Linked faiths: Essays on Chinese religions and traditional culture in honour of Kristofer Schipper (Leiden: Brill, 2000) Laojun bianhua wuji jing 老君變化無極經 (WJJ, Taoist Canon, fasc. 875), a poem of 369 lines, has only been preserved by way of the Taoist Canon of 1445 (Zhengtong Daozang). Wuji jing is no. 1195 in the Schipper numbering of texts in the Daozang (D); in the Harvard-Yenching index it is no. 1187. The fascicle-number in the Hanfenlou reprint (1926) is 875; for further information on where to find WJJ in modern Daozang editions, see Zhu Yueli (1996), p. 343; for these editions, see J. Boltz, Notes on modern editions of the Taoist Canon, BSOAS 56 (1993), pp. 87-95. Nothing is known about the history of the text before the early Ming and no quotations of the text, or even of the title, seem to exist. Cf. Van der Loon (1984), p. 188. WJJ is absent in the microfiches SHU/TEXT (dated 11.12.84) of the Projet Tao-tsang; for these microfiches, see K.M. Schipper, Une banque de donnes informatise sur lhistoire du taosme, tudes chinoises 1 (1983), pp. 48-54. WJJ is also not mentioned in Dky tenseki mokuroku - sakuin 道教典籍目錄索引 (Tokyo 1986), which includes an index of Taoist texts found in Dunhuang and of titles quoted in these texts (pp. 285-301).One of the first who drew attention to WJJ was Yoshioka Yoshitoyo, mainly by reproducing the text as an appendix to the first volume 54 (1959) of his Dky to Bukky. At that time he assumed that the poem had been composed towards the end of the Six Dynasties period. Yoshioka (1959), p. 470; for the text of WJJ, see pp. 499-502. In an article (1964) on the Taoist messianism of the Six Dynasties period, Yoshioka quoted eight passages from WJJ which deal with the notions of taiping 太平 (grand peace), zhenjun 真君 (true lord or perfect ruler) and zhongmin 種民 (the elect), and concluded that WJJ dates back to the years 420-480 (from the end of the Eastern Jin to the end of the Liu-Song). Such a date is confirmed, in his opinion, by the huahu 化胡 story in WJJ which represents an early version of that story. In a note, he admitted that WJJ may date earlier, as it mentions Jianye 建鄴 (f. 6b5), the name given to Jiankang 建康 (the later Nanjing) during the Taikang period (280-289). Yoshioka (1976b), pp. 229, 230, 233. For the note on Jianye, see p. 249 n.8. The name Jianye (with radical 163) was officially used from Sept. 282 until Sept. 313 (see below, note 112). In a later study (1973) on the huahu legend, Yoshioka reproduced the huahu story of WJJ, but this time he did not repeat this restriction and dated WJJ around 450. Yoshioka (1976a), p. 59; cf. p. 58: the date of ca. 450 is a mean one: 420-480 or even 400-500. The main reason WJJ attracted further attention are the lines 36-39 (f. 2a):胡兒弭伏道氣隆 When the barbarians had submitted,the qi of the Way flourished:隨時轉運西漢中revolving in accordance with the juncture of time,during the Western Han,木子為姓諱口弓Mu-zi (Li 李) was his surnameand his taboo-name Kou-gong (Hong 弘).居在蜀郡成都宮He stayed in the Commandery of Shu,the Palace of Chengdu.Without explaining during the Western Han, Yoshioka assumed that these lines, like certain passages in the fifth-century parts of Dongyuan shenzhou jing 洞淵神咒經 (D 335), refer to the Perfect Ruler Li Hong 李弘, whose appearance is at hand. In an article (1956) on the Celestial Master Kou Qianzhi 寇謙之 (d. 448), Yang Liansheng 55 had already referred to these lines (without explaining them), when he tried to answer the question who had been the Li Hong with whom rebel-leaders identified themselves and for which reason Kou was criticising them. Yang mentions, among others, a Li Hong of Western Han times (WJJ) and one of Eastern Han times, the latter being mentioned in Liu Xies Miehuo lun. Yang Liansheng 楊聯陞, Laojun yinsong jie jing jiaoshi 老君音頌誡經校釋, Lishi yanyu yanjiusuo jikan 28.1 (1956), p. 41 (pp. 17-54). See Liu Xie 劉勰 (ca. 465-520), Miehuo lun 滅惑論, as quoted in Hongming ji 弘明集, Taish 53: 51.b.29 (張角李弘毒流漢季). fuchi Ninji, in a study (1964) on the Perfect Ruler Li Hong in Dongyuan shenzhou jing, refers to WJJ only in a note: Liu Xie probably correctly spoke of Li Hong as a person of Eastern Han times, because an appearance of Li Hong during the Western Han, as expressed in WJJ, is rather strange, to say the least. fuchi assumes that WJJ presents a concise summary of various stories on Laozis manifestations. It is unclear when it had been composed, but may date back to the end of the Six Dynasties period, in which case it is hard to rely on this text as evidence for the question when Li Hong had appeared for the first time. Sunayama Minoru, in an article on Li Hong (1971), though referring to the aforementioned studies by Yang Liansheng, Yoshioka and fuchi, does not even mention WJJ. fuchi (1964), p. 545, n. 16; Sunayama Minoru 砂山稔, Ri K kara K Kenshi e: seiriki yon go seki ni okeru shky-teki hanran to kokka shky 李弘寇謙之：西曆四、五世紀宗教的 反亂國家宗, Shkan tygaku 東洋學集刊 26 (1971), pp. 1-21.In an article on Laozi and Li Hong (1970), Seidel takes WJJ as a hagiography of Laozi, written during the Liu-Song period (referring to Yoshioka and fuchi), and the sole text that regards the sage Li Hong of Chengdu, living at the end of the Western Han, as a manifestation of Laozi. Historical information on this sage, however, is meagre and rather stereotyped and does not suffice to explain the success of his name in later messianism. Referring to WJJ, also Fang Shiming (1979) takes the sage Li Hong of Chengdu as the original Li Hong. Anna Seidel, The image of the Perfect Ruler in early Taoist messianism: Lao-tzu and Li Hung, History of Religions 9 (1970), pp. 216-247, esp. pp. 235-236. In Taoist messianism, Numen 31 (1984), pp. 161-174, Seidel does not repeat this explanation and is even silent on WJJ. Fang Shiming 方詩銘, Yu Zhang Jue qiming de Li Hong shi shei 與張角齊名的李弘是誰, Shehui kexue jikan 社會科學輯刊 (1979), pp. 95-98. Wang Ming (1983), without expressing an opinion on WJJ, criticises Fangs explanation. The information on Li Hong 56 of Chengdu is quite ordinary and contains nothing special in the field of government or religion to justify that in later times rebel-leaders identified themselves with him. According to Santian neijie jing 三天內解經 (fifth century), Li Hong is not a historical person but a manifestation of Laozi himself, and rebel-leaders must have identified themselves with him, and not with Li Hong of Chengdu. Wang Ming 王明, Nongmin qiyi suo cheng de Li Hong he Mile 農民起義所稱的李弘和彌勒 (1983), in id., Daojia he Daojiao sixiang yanjiu 道家和道教思想研究, Chongqing 1984, pp. 374-376 (pp. 372-380). For a translation of Santian neijie jing (D 1205), j. 1, ff. 1a-10a, see Bokenkamp 1997, pp. 204-224; for the concerned passage (f. 3b), see pp. 209-210.Besides the controversial lines on Li Hong, WJJ has hardly been studied. Yoshiokas conclusiona hagiography of Laozi that deals with the advent of the Perfect Ruler of Grand Peace and dates back to ca. 450is mainly based on eight passages (71 of the 369 lines) in which the terms taiping, zhenjun and zhongmin occur. Lines 12-17, 37-44, 60-65, 99-107, 121-126, 139-152, 189-198, 267-278. Referring to two of these passages, Kobayashi (1990) includes WJJ among a group of Celestial Master texts dating back to the Liu-Song period (fifth century). The lines 125-127 and 192-198; Kobayashi (1990), pp. 310, 363, 456; for the date of WJJ, see p. 209, etc. (cf. index, p. 45) and p. 19 of the English summary at the end of the book (pp. 12-36). Without further justification, Bokenkamp describes WJJ as a hagiography of Laozi which with Laozi bianhua jing and Laozi huahu jing stands out and portrays Laozi as a legitimiser of kings whose appearance was to inaugurate an era of Grand Peace for the Liu-Song restoration of Han rule; Stephen R. Bokenkamp, Taoist Literature in: W.H. Nienhauser (ed.), The Indiana Companion to Traditional Chinese Literature, Bloomington 1986, p. 144 (pp. 138-152). In recent surveys which Chinese scholars made of all texts in the Daozang, the date given for WJJ (usually without further justification) varies from the Wei-Jin period (third-fourth century) to the latter part (fifth-sixth century) of the Six Dynasties period. Ren Jiyu 任繼愈 (ed.), Zhongguo daojiao shi 中國道教史 (Shanghai 1990), p. 64: Wei-Jin period; cf. Ren Jiyu (1995), p. 943: the latter part of the Six Dynasties period. According to Zhu Yueli (1996), p. 343, WJJ cannot date back to the Liu-Song (as Yoshioka assumes). Quoting the lines 243-246 and 260, he concludes that it must date after the Later Zhao (319-351). Instead of Jianye 建鄴, Zhu apparently assumes that line 260 is speaking of the city of Ye 鄴, since 357 the capital of the Former Yan (352-370, succeeding the Later Zhao.Several of the aforementioned scholars have already pointed out that WJJ is an Celestial Master text which, among other things, deals with the Perfect Ruler of Grand Peace and with methods how to be saved. 57 The present article, in order to answer the question what kind of text WJJ precisely is and at what time it may been composed, will not concentrate on the doctrinal parts of the poem, bu