Purposes, Means, and Convictions in Daoism [Part I]

Purposes, Means, and Convictions in Daoism [Part I]

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pp. 11-28 Terry Kleeman : "Daoism in the Third Century [Chr.E.]".

pp. 19-24 prohibitions -- with subtractions from one allocated life-span in units of counters repraesenting "three days" each -- in DZ 790 = Nu:-qin Gui-lu: (‘Lady-Blue Daimon-Statutes’) 1a-3b

p.	#	*prohibition*	*"Heaven will deduct __ counters."*
19	1^st	"come and go, entering and exiting ... without announcing when you leave or reporting when you return".	32
20	2^nd	"proclaim that Heaven has no gods". {declare that the deities are elsewhere, such as in the physical body?}	13
	3^rd	"enter into falsity" ["entering into falsity (beizhen ruwei ...), they accept and serve spirits and gods ... of spirit mediums." (fn. 37, quoting DZ 345 = Tai-s^an Don-xuan Li-bao Jie-ye Ben-xin S^an-pin Miao-jin 17b)]	1300
	4^th	"recklessly establish your own religion".	1200
21	8^th	"recklessly pronounce the words of demons". {engage in spirit-mediumship?}	300
	9^th	"roam about, east and west, everywhere ... you seek to dispel the disaster ... for seven generations." {prayer-meetings to avert apocalyptic calamity?}	13,000
	10^th	"transmit the Dao to adolescent girls, taking this opportunity to enter their "gate of life," ... transgressing against their pneumas."	300
22	11^th	"have sexual congress in the open, offending against the Three Luminaries."	300
	14^th	"recklessly speak deviant words." {proclaim tantra?}	120
	15^th	"put no faith in the Three and Five ["the five demons who are regularly dispatched by the Three Officers to patrol the world of the living invisibly" (p. 25)], or comment on the strengths and weaknesses of the heavenly pneumas." {viz., to comment on the pneumatic activities of the 3 Officers and their 5 Daimones}	823
	16^th	"establish your perfected pneumas and gather together a group." {viz., gan.a-cakra?}	320
	17^th	"proclaim south to be north" {viz., the realm of the dead to be the realm of the living [-- "the Thrice Venerable Demon of the Southern Village (nanxiang sanlaogui ...), who "in in charge of the various rosters of the dead ..."" (p. 25)]}	3000
23	18^th	"violate the wives of others".	1220
	19^th	"on a day when you will perform a ritual to the Dao, lust after sex with a lascivious heart".	30,000
	20^th	"spend all day in a mutual embrace of lust and sexual desire."	342
	21^st	"transmit the red pneumas to profane persons, so that mouth, hand, breast, and heart come into contact in turn."	300
24	22^nd	"speak the taboo names ..., or reveal to the profane the essentials of the Perfected or the secret oral instructions."	300

p. 18 "Neo-Daoist sexual practices like the teachings of Master Rong Cheng, the Yellow Thearch, and the Unadorned Lady are condemned".

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pp. 29-56 John Lagerwey : "The Old Lord’s Scripture for the Chanting of the Commandments".

DZ 785 = Lao-jun Yin-son Jie-jin by Kou Qian-z^i (365-448 Chr.E.)

p.	*rite*
47	"the techniques of red and yellow in the bedroom" : "Transmitted to the husbands and wives of others" (2a9). ["involving "exchange of partners." (fn. 44)]
48	"ancestors and parents who, not having been released from their exile in the underworld, implicate their descendents" (21b4-5).
	"promotion of the dead by deliverance from stellar (catastrophes)" (10b5).
50	"When there is an illness ... the confession is being reported, the master may also use a talisman to assert his power. ... During the assembly, guests and host bow and burn incense for the sick person" (16a4-b9).

pp. 52-53 "Stele for the Temple of the God of the Central Peak, the Song Heights" & "Stele for the Temple of Huashan", these 2 inscriptions "identical as regards the central text."

p. 52 "When the Great Crack split open and the (two) principles separated, ... the five agents deployed. That is why there are"
*five __*	*in charge of the __*
"wefts of Heaven"	distribution of Yan
"peaks of Earth"	transformations of Yin
Fu-xi and S^en-non "were the founders who established laws by observing celestial archetypes : the king took Heaven as his father and Earth as his mother".
"the Western Peak ... is the capital of the hidden immortals of the autumnal direction. It is the mate of Venus on high ... . This mountain reaches" south to Min-jin, north to Qi-lian, west to Qin-lon, and east to Xiao-ton ": the passes in the four directions are all secured."
p. 53 "the Heavenly Master ... on the Central Peak ... accomplished the Dao, and moved the obscure Void. The gods approached him from on high and invested him as the Ture Master of the Nine Continents, in charge of the governance of ... demons, to ... sustain and guide the True Lord of Great Peace." "The text goes on to mention the creation of the revolving palace".

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pp. 57-82 Liu Yi : "The Contribution of Six Dynasties Daoism to the Formation of the Image of the Heavenly Master Zhang Daoling".

pp. 57-58 biography of Z^an Dao-lin

p. 57	"the spirit initiation of Zhang Daoling by Taishang [Laojun] ... where had that spirit initiation happened? Had it happened at Homing shan ... or at Quting shan ..., and
p. 58	what so we say about the location Quting chishi cheng ... ? ... There are remarkable traditions that ... show Zhang Daoling to have lived and roamed the areas of Zhongyuan, Songgao shan, Jiangnan ... et al. ... On the basis of historical sources (2^nd to 3^rd ct.) we know that Zhang Daoling was the grandfather of Zhang Lu, who was the leader of the Five Pecks of Rice Daoism."

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pp. 83-109 Gil Raz : "Debates on Imperial Ritual in Early Medieval China and the Emergence of Daoist Ritual Schemata".

pp. 84-85, fn. 6 alternative names for 2 Lin-bao scriptures : the Perfect Writs in Red Script; and the Jade Instructions

*Lin-bao scripture*	*in Liu Xiu-jin’s catalogue [of the early fifth century Chr.E. (p. 84)]*	*in the Dao-zan edition*
pp. 84-5 Perfect Writs in Red Script	1^st of the Lin-bao scriptures = Tai-s^an Don-xuan Lin-bao Wu-pian Z^en-wen C^i-s^u (‘Most-High Cavern-Profundity Numinous-Treasure 5-Tablets Perfect-Writs [in] Red-Script’)	*DZ 22 = Yuan-s^i Wu-lao C^i-s^u Yu-pian Z^en-wu Tian-s^u Jin* (‘Primordial-Beginning 5-Antients Red-Writ Jade-Chapters Perfect-Script Caelestial-Writing Scripture’)**
p. 85 Jade Instructions	2^nd of the Lin-bao scriptures = Tai-s^an Don-xuan Lin-bao Yu-jue (‘Most-High Cavern-Profundity Numinous-Treasure Jade-Instructions’)	DZ 352 = Tai-s^an Don-xuan Lin-bao C^i-s^u Yu-jue Miao-jin (‘Most-High Cavern-Profundity Numinous-Treasure Red-Writ Jade-Instructions Wondrous-Scripture’)

p. 85, fn. 7 the Lin-bao transmission-rites are codified in

DZ 528 = Tai-s^an Don-xuan Lin-bao S^ou-du Yi-biao; and in

DZ 410 = Lin-bao Z^on-jian Wen

pp. 86-88 DZ 183 = Tai-s^an Lin-bao Wu-fu-xu (‘Most-High Numinous-Treasure 5-Talismans-Array’) 3.5b1-6a10 [p. 84 DZ 183 "was compiled in the Jiangnan region in the late third century CE, and more precisely to the 280’s".]

p.	*text*
86	(3.5b) "I ... have slaughtered a wild goose. ... I greet the Superior Luminous Celestial Worthies. My three cloud-souls and seven white-souls and the perfected of my three bodily palaces ascend to the palaces of the nine heavens and the domains of the Five Exterior regions : to the heaven of": Qin-ya ("Green Sprouts"), Z^u-dan ("Ruby-Cinnabar"), "Yellow Central" in "the mountain of the Great Thearch" ["Mountain of the Great Thearch from the Primordial Cavern" according to 1.12b (p. 89, fn. 15)], Min-s^i ("Bright Stone"), Xuan-zi ("Dark Shoots"), "to the heavens of the eight directions and the courts of the Five Thearchs".
	"I respectfully request the descent of" (3.6a) :
	*__ Thearch*	*of the __*	*deity*	*lord of __ heaven*	*of __ pneumata*
	Azure	east	Lin-wei-yan	Green Sprout	9
	Fiery	south	C^i-piao-nu	Ruby Cinnabar	3
	Yellow	centre	Han-s^u-niu	[Yellow Court (p. 88)]
	Grand	"	Zi-dan	[mt. Tai (p. 88)]
	White	west	Yao-po-bao	Bright Stone	7
	Black	north	Yin-xia-ju	Dark Shoots	5

{are the 2 deities assigned to the centre intended for zenith and nadir?}

pp. 86-87 The deities named in Wu-fu-xu (DZ 183) 3:6a2-10 are the names of (personifications of) the Han-dynasty c^an-wei ("prognostications and weft-texts").

Yao-po-bao

p.	*identity*	*source*
89	/Yao-po-bao/ "was the esoteric name of Taiyi, the highest deity in the Han imperial pantheon."	Han weft-texts
	"Taiyi was identified as the highest deity, also named Celestial Luminous Great Thearch ... resident at the Northern Chronogram (beichen ...) at the center of the circumpolar stars, in the Palace of Purple Tenuity (Ziweigong ...)."	Huai-nan-zi ("Tian-wen xun" 3:9a9) -- cited in H&E, p. 80
	"the star at the mouth of Hooked Array (gouchen ...) is called Celestial Luminous Great Thearch ..., its spirit is named Yaopobao. It governs all the deities and grasps the myriad charts of the spirits in his hand."	Jin S^u 11.289 – AChCh, pp. 67-9
89, fn. 19	"Purple Tenuity is the location of the Celestial Lord Yaopobao."	C^un-qiu Zuo-z^u-qi (one of the weft-texts, cited in the Suo-yin commentary)

H&E = John S. Major : Heaven and Earth in Early Han Thought. Albany (NY) : S.U.N.Y., 1993.

AChCh = Ho Peng-yoke : The Astronomical Chapter of the Chin-shu. The Hague : Mouton & Co, 1966.

pp. 89-90, fn. 21 the 2 variants of the Lao-zi Z^on-jin (‘Lao-zi Central Scripture’) in the Dao-zon

pp. 89-90 in the Yun-ji Qi-qian (= DZ 1032), cap. 18-19 with the alternative title Z^u-gon yu-li

p. 90 an independent scripture entitled Tai-s^an Lao-jun Z^on-jin = DZ 1168

p. 90, fn. 21 "the Laozi zhongjing was compiled from pre-existing texts ... during the fourth century [Chr.E.]."

Yao-po-bao as son of Tai-yi

p.	*sonship*	*source*
90	"The highest Taiyi is the father of the Dao, prior to heaven and earth."	Yun-ji Qi-qian 18.1a6
90, fn. 23	"The Highest Limitless Primal Lord is the lord of the Dao. Either of one body with nine heads or, transformed into nine persons, all dressed in pentachromatic jeweled capes, and wearing Nine-Virtues caps. He is the son of the supreme Taiyi ... . He resides precisely in your head, within the purple clouds below the floreate canopy. ... Of the township of Grand Purity, village of Void Nullity, surnamed Pearly Ignorance (zhuyu ...), named Radiance and with the by-name Thearchical Town (Dixiang ...); he is a star within the Hooked Array in Grand Tenuity (Gouchen taiwei ...) named Celestial Luminary Great Ancestor Yaopobao ... ."	Yun-ji Qi-qian 18.1b5-2a5

pp. 90-93 the San-yi (‘3 Ones’)

p.	*Ones*	*source*
90	"three Taiyi spirits : Upper Taiyi, Middle Taiyi, and Lower Taiyi, which dwell, respectively, in the brain cavity, in the heart, and in the lower cinnabar field."	Yun-ji Qi-qian 18.10b8-11b1; cf. 18.9a6-9b9
91	"The Heavenly One is below the Floreate Canopy, the Human One is in the Dipper Door, and the Earth One is wherever the sun and moon roam."	Wu-fu-xu 1.22a2-22b7
93	"the Three Ones : Celestial One, Terrestrial One and the Taiyi."	S^i-ji 28.1386

pp. 93-94 cults to the thearchs during Qin and Han eras

p. 93	"cultic reverence to directional thearchs began in the ancient Qin state, with the establishment of a sacrifice to Shaohao ..., the White Thearch, in 769 BCE. ...
p. 94	*The directional emperors were received sacrifices at sacred sites (zhi* ...) established at the ritual center of Yong ... by the Wei river, near the capital Xianyang.**
	... It was ... the first Han emperor, who added a cult to the fifth Thearch, the Black Thearch". {there was no cult to any thearch of the north during the Qin dynasty, which built the Great Wall in order to protect against incursions by evil spirits from the north}

p. 95 the 5 Thearchs "each of whom ruled for an epoch marked by a distinct emblem, according to the Zuo-z^uan

#	*thearch*	*emblem*
1^st	Yellow Emperor	clouds
2^nd	Fire Emperor	fire
3^rd	Gon-gon	water
4^th	Tai-hao	dragons
5^th	Shao-hao	birds

p. 96 the essences of the courts of the 5 Thearchs, according to the C^un-qiu Wn-yao-gou (a weft-text associated with the Spring and Autumn Annals)

"The thrones within Grand Tenuity are the courts of the Five Thearchs."
*the __*	*is __*	*whose essence is __*
azure	Lin-wei-yan	5. "to disclose the profound and remote."
white	Bai-z^ao-ju	4. "a model by which to rectify the carpenter’s square."
yellow	Han-s^u-niu	3. "composure by which to secure measures."
red	C^i-piao-nu	2. "flame by which to illuminate."
black	Z^i-guan-ji	1. "moist by which to administer the ... balance."

{the measures regulated would be : 5. distance; 4. angle; 3. volume; 2. heat; 1. weight}

pp. 96-97 how qi rendereth a person, according to the C^un-qiu Yan-kon-tu (cited in Tai-pin Yu-lan 360.1658b, 76.355a)

p.	*__ qi*	*maketh a __*	*in the form of __*
96	"direct"	Thearch	p. 97 emblematic animal
	"mediated"	ministre	p. 97, fn. 46 asterism
96-7	gon & s^an	surname (noble, of elite clan)	?
97	"refined"	"regular person" (commoner)	?

pp. 97-98 innovations in cosmology introduced by Z^en Xuan (129-200 Chr.E.), a Latter-Han-dynasty exegete

p. 97	"he developed a new theological claim, distinguishing the Five Thearchs ... from the supreme deity, Taiyi, which he named Yaopobao following the weft-texts. This new cosmological and ritual complex came to be known as the Six Heavens."
p. 98	according to the Xin-tan S^u 13.333, "the notion of the Six Heavens emerged from a distinction Zheng Xuan made between Huangtian shangi, which he identified with Taiyi and Yaopobao, and the Five Thearchs."

pp. 99-100 reverence to the 6 (heaven & earth + 4 directions), according to the Z^ou-li Z^u-s^u 18.562a by Z^en Xuan

p.	*for revering __*	*take __ (solstice or essence-lord)*	*when __ (or minister of office)*
99	heaven	Tian-huan Da-di	at the Northern Culmen
99-100	earth	"spirit"	at Kun-lun
100	east	Tai-hao	Gou-man
	south	Yan-di ("Flame Thearch")	Z^u-ron
	west	S^ao-hao	Ru-s^ou
	north	Z^uan-xu	Xuan-min

p. 101 according to the Li-ji Z^en-yi 16.596a by Z^en Xuan, "Luminous Heaven is Yaopobao of the Northern Chronogram; it receives sacrifice at the Round Hill at the winter solstice. The High Thearchs are the Five Thearchs of Grand Tenuity."

pp. 104-105 distinct of S^an-di from Heaven, in imperial edict of 289 Chr.E. (as recorded in Son S^u 16.423, with a shorter version in Jin S^u 19.584)

p.	*edict*	*source*
104	*"The Offices of Zhou* states : "sacrifice to heaven and lu: ... sacrifice to Shangdi,"**	Xiao-jin Z^u-s^u "S^en-z^i" 9.34a
	*it also states "sacrifice to earth and lu:* ... sacrifice to the four lookouts ... ."**	Z^ou-li Z^u-s^u "Dian-rui" 20.631
	The four lookouts are
105	not earth, therefore clearly Shangdi should not be considered as Heaven."

pp. 104-105, fn. 68 #s of gui in reverence and in sacrifice, according to the Z^ou-li Z^u-s^u "Dian-rui" 20.630-631

*# of gui*	*to revere __*	*and to sacrifice to __*
4	heaven	s^an-di
2	earth	the 4 lookouts

pp. 101-102 the 6 Heavens according to Kon Yin-da (574-648 Chr.E.), a Tan-dynasty exegete

p.	*the 6*
101	"to consider Huangtian Shangdi ... as two deities : Huangtian referring to Yaopobao, and Shangdi refer[r]ing to the Five Thearchs of Grand Tenuity."
102	"stating that the Palace of Purple Tenuity is the Grand Thearch ..., the Northern Culmen is Yaopobao and that within the Palace of Grand Tenuity are the thrones of the Five Thearchs ... . The Five Thearchs, also called High Ancestors (Shangdi), together with the Grand Thearch make six total."

pp. 102-105 certain exegetes’ denials of the authority of the weft-texts

p.	*denial*
102, fn. 57	The writings by Z^en Xuan and his successors were resisted by Wan Su in his Kon-zi Jia-yu (partially translated as SSC). But whereas Wan Su denied both the weft-texts and "their arcane names",
103	Z^u Yi (482-548 Chr.E.) denied the weft-texts themselves, but did not deny their arcane names, because (as stated in PW, pp. 269-71), "all imperial founders of the Wei, Jin and Southern and Northern dynasties claimed to be descendents" of them.
105	(as recorded in Xin-tan S^u 13.333) "In 657, Xu JIngzong ..., the Minister of Rites (Libu shangshu ...) ... sumitted a memorial arguing that Zheng Xuan’s interpretation of ritual was completely false ... . Hence, Zheng Xuan’s theories were expunged".

SSC = Michael Loewe (transl) : K>ung tzu chia yu:, the School Sayings of Confucius. Leiden : Brill, 1950.

PW = Lu: Zongli : Power of the Words. Peter Lang, 2003.

p. 106, fn. 71 "the Perfected of the Five Citadels", according to the Lao-zi Z^on-jin (section 15 in Yun-ji Qi-qian 18.11a6-b2)

*Citadel*	*Perfected*
East	Gou Man
South	Z^u Ron
West	Ru-s^ou
North	Yu Qian
Centre	Huan S^an

p. 107, fn. 72 expanded re-writings in Jade Instructions of sections of earlier scriptures

*alterations*	*the scripture __*	*is a re-writing of __*
amalgamating the correspondences of the 5 sprouts with the planets and marchmounts	the section Yuan-s^i Wu-lao Lin-bao Guan-hao (‘Primordial-Beginning 5-Antients Numinous-Treasure Official-Titles’) = HY 22:1.31a-35a	*the section "Official-Titles" (in the Array) = HY 183:1.14b10-15b6*
every 3 years; 6 plaques (6^th is for various spirits, summoned by their titles); tablets suspended from censers; burial of tablets at doorways	the section Yuan-s^i Lin-bao Wu-di Jiao-ji Z^ao-s^en Yu-jue (‘Primordial-Commencement Numinous-Treasure 5-Thearchs Jiao-Rite Perfected-Summoning Jade-Instructions’) = DZ 352:2.20b-28b	the jiao-rite in the Lin-bao Wu-fu-xu

p. 108, fn. 74 directional scriptures of the Wu-lao (‘5 Antients’), according to the Jade Tablets in Red Script

*direct.*	*Antient*	*text*
east	Azure Numinous Primal Elder of the Floreate Grave of Tranquil Treasure	*Spirit-Generating Perfection-Treasuring Stanzas of the Cavern of Profundity*
south	Cinnabar Numinous Perfect Elder of Glorious Yan of Brahma Treasure	*Heaven-Penetrating Southern Clouds Treasure Numinous Writ*
centre	Primordial Elder of Primordial Numinosity of Jade Treasure	*Numinous Book of the 9 Heavens of Cavernous Moisture of the Treasure Kalpa*
west	Bright Numinous Luminous Elder of the Golden Porte of 7 Treasures	*Subtle Chapter of the Bright Cavern of Golden Perfection*
north	Dark Elder of 5 Numina of Flourishing and Extinction from the Lunar Singularity of Cavernous Yin	*Treasured Bright Writ of the Perfection-Generating Primordial Spirit*

p. 107 "the Five Thearchs were now said to be no more than manifestations of the Five Ancients (Wulao ...)."

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ASIEN- UND AFRIKA-STUDIEN DER HUMBOLT-UNIVERSITA:T ZU BERLIN, Band 29 = Florian C. Reiter (ed.) : Purposes, Means and Convictions in Daoism. Harrassowitz Verlag, Wiesbaden, 2007. [pp. 1-110 = Pt. I]