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The Three Sovereigns Tradition: Talismans, Elixirs

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THE THREE SOVEREIGNS TRADITION: TALISMANS, ELIXIRS, AND MEDITATION IN EARLY MEDIEVAL CHINA A DISSERTATION SUBMITTED TO THE DEPARTMENT OF RELIGIOUS STUDIES AND THE COMMITTEE ON GRADUATE STUDIES OF STANFORD UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Dominic Steavu-Balint March 2010 © 2010 by Dominic Emanuel Steavu-Balint. All Rights Reserved. Re-distributed by Stanford University under license with the author. This work is licensed under a Creative Commons Attribution- Noncommercial 3.0 United States License. http://creativecommons.org/licenses/by-nc/3.0/us/ This dissertation is online at: http://purl.stanford.edu/sz439qw2285 ii I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Carl Bielefeldt, Primary Adviser I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Bernard Faure, Co-Adviser I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Fabrizio Pregadio Approved for the Stanford University Committee on Graduate Studies. Patricia J. Gumport, Vice Provost Graduate Education This signature page was generated electronically upon submission of this dissertation in electronic format. An original signed hard copy of the signature page is on file in University Archives. iii Abstract This dissertation attempts to elucidate the origins and nature of the lost Sanhuang wen (Writ of the Three Sovereigns), and identify its surviving fragments in the Daoist Canon. The text’s revelation was the basis for a religious movement that originally flourished between the third and sixth centuries, in Jiangnan, China. The first part of the present study is devoted to a historical analysis of the Three Sovereigns movement and its sources. It scrutinizes the immediate social, economic, and political pressures that shaped a cohesive Three Sovereigns identity, before re-tracing the tradition’s development through its textual history and lineage. From the fourth century onward, a numerous scriptures were attached to the original three scrolls of the Sanhuang wen until it formed its own corpus, the Dongshen jing (Canon for Storing the Divine), which occupied an entire section out of the Daoist Canon’s original three. After a scroll-by-scroll inventory of the entire Dongshen jing, this study identifies its surviving fragments, and more pointedly, those of the tradition’s eponymous scripture, the Sanhuang wen, in canonical sources. These remnants are chiefly found in the Dongshen badi miaojing jing (Scripture of the Wondrous Essence of the Eight Emperors from the Canon for Storing the Divine) and the “Sanhuang yaoyong pin” (“Chapter on the Essential Functions of the Three Sovereigns”) from the Wushang biyao (Peerless Secret Essentials). Through the examination of these two key sources, the second part of the dissertation explores the principal features of the Sanhuang tradition as reflected in its rituals and methods. The use of talismans for the purpose of divination is a key component of Sanhuang practice and its best-known facet. Other, frequently overlooked dimensions to the tradition include the integration of elements and techniques from external alchemy (waidan), and the heavy emphasis placed on meditation. Very often, the latter involves the visualization of inner gods or the modification of form (xing). Other, more conceptual features of the Sanhuang tradition include the reliance on the operative notion of true form (zhenxing) and the theoretical prominence of complementarity as defined by a binary cosmology. By shedding light on an overlooked corner in the study of Daoism, this dissertation provides a more complete and nuanced picture of the development of Chinese religion and thought. iv Acknowledgments This dissertation grew out of a long series of conversations in Tokyo, with Fabrizio Pregadio, during the fall of 2006. Countless hours of further discussions have given it the shape it now has. Throughout the entire process, Fabrizio Pregadio has been a constant support; his presence can be felt throughout the pages of this study. He has painstakingly guided me every step of the way, showing remarkable patience and selflessness. I am grateful to Carl Bielefeldt for having brought me to Stanford and provided me with guidance over the years. I extend my gratitude to him for the inspiration he has provided me. I am also indebted to Bernard Faure, whose kindness and generosity have left a deep impression upon me. I have always looked up to his scholarly acumen, and I truly hope that an infinitesimal portion of it may have rubbed off on me during the time that I spent under his instruction. I would like to extend my gratitude to Robin DS Yates, Grace Fong, and Victor Hori, who initiated me to the academic study of history and religion. Their time and friendship is greatly appreciated. Poul Andersen, James Benn, Wendi Adamek, Paul Harrison, George Clonos, and Andrew Rankin have been a tremendous help with comments, advice, or encouragement at various stages of this project. I am thankful for their assistance. I am grateful to Yamada Toshiaki and Kikuchi Noritaka for the direction they supplied me with during the early stages of the dissertation. My heartfelt thanks go to Florin Deleanu for his support. Hubert Durt and Iyanaga Nobumi deserve special mention for their friendship. Their company and guidance was invaluable during my time in Tokyo. Finally, I must thank Tiberiu and Viorica Balint for instilling in me the motivation to persevere and see all my projects through to the end. The Japan Foundation and the Bukkyō dendō kyōkai generously provided financial support for my research in Japan. I am also grateful for a dissertation grant from the Freeman Spogli Institute and an award from Stanford’s Graduate Research Opportunities, which allowed me to complete my work. v Table of Contents Introduction. Ge Hong, Heir to the Sovereigns 1 I. Vestiges of the Sanhuang 1 1. Early Accounts from the Master Who Embraces Simplicity 1 2. The Talismans of the Sanhuang wen 11 II. Overlooked Facets of the Sanhuang Tradition 15 1. Alchemy 15 2. Guarding the One 17 3. True Form Divination 19 Chapter 1. A Genealogy of the Sanhuang 24 I. The Southern Esoteric Tradition 24 1. Expression, Antagonism, and Accommodation 24 2. The Way of the Bo Family 33 II. Key Figures in the Sanhuang Transmission Lineage 35 1. Bo He 35 2. Lord Wang and the Essential Instructions to Bo He 39 3. Lord Wang and Wang Yuan 44 4. The Western Citadel and Mount Wangwu 50 5. Bao Jing and the transmission to Ge Hong 58 6. Bao Jing and the Dayou jing 64 III. Appendix 1: Synopsis of Principal Six Dynasties Sources Containing Fragments of the Sanhuang wen and Associated Materials 71 Chapter 2. The Formation of the Sanhuang Tradition 76 I. The Three Sovereigns and the Eight Emperors: Expanding the Corpus 76 1. Lu Xiujing, the Three Caverns, and the Dongshen Division 76 2. Tao Hongjing and the Expansion of the Dongshen jing 82 3. The Fourteen-Scroll Dongshen jing 88 vi II. Prescriptions, Proscriptions, and Prohibitions 92 1. The Liturgical Scrolls: The Sanhuang chuanshou yi (Transmission Rituals of the Three Sovereigns) 92 2. The Liturgical Scrolls: The Sanhuang zhaiyi (Three Sovereigns Purification Ritual) 94 3. The Liturgical Scrolls: Further Fragments 97 4. Precepts 101 III. The Fate of the Sanhuang in the Tang 110 1. Buddhist Polemics 110 2. The Politics of Perception 115 3. Later Developments 120 IV. Appendix 2: Bibliography of Early Medieval Sources Related to the Sanhuang wen and the Fourteen-Scroll Dongshen Canon 128 Chapter 3. Defining Features of the Sanhuang Tradition: Talismans 134 I. In nomine veritas: Fu and the Power of Writing in the Sanhuang Tradition 134 1. Writing as Identity 134 2. Word is Bond 140 3. Cosmic Congealment: the Sacred Characters of the Sanhuang wen 145 II. From Word to Text: Remnants of the Sanhuang wen 151 1. The Great Characters of the Celestial Writ 151 2. Traces of the Tianwen dazi 158 3. The Appended Materials 162 4. Essential Instructions from the Western Citadel 167 III. Appendix 3: Overview of Variations in Titles for the Purpose of Distinguishing between Versions of the Sanhuang wen in Relevant Early Medieval Sources 174 IV. Appendix 4: Deities Summoned with the Ninety-two Talismans of the “Xicheng yaojue” along with Corresponding or Associated Deities from the Talismans of the “Sanhuang yaoyong pin” 177 V. Appendix 5: Comparative Inventory of “Floating Talismans” and Ordination Materials for the Sanhuang Tradition from Relevant Sources 181 vii Chapter 4. Defining Features of the Sanhuang Tradition: Elixirs and Meditation 186 I. The Alchemical Share 186 1. Li Shaojun and the Taiqing line 186 2. Elixirs 193 II. Meditation 197 1. Meditations on the One 197 2. The Sanhuang sanyi jing 202 3. The Inner Pantheon 206 III. Regressive Time in Sanhuang Meditative Practices 209 1. Gestational Symbolism 209 2. Regressive Gestation 216 3. Nonary Technologies 219 4. The Nine Hymns of the Nine Charts 227 IV. Appendix 6: The Five Stages of “Regressive Gestation” According to the “Sanhuang sanyi jing” (“The Three Sovereigns [Method for Guarding the] Three Ones”) 235 V. Appendix 7: Charts of the Nine Sovereigns 236 VI. Appendix 8: Cosmological Description of the Nine Sovereigns According to the “Jiuhuang tu” (“Charts of the Nine Sovereigns”) 239 Chapter 5. Defining Features of the Sanhuang Tradition: True Form Charts as Chronotopic Complements 240 I. The Ontology of Xing: True Form in Sanhuang Meditation 240 1.
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