Der Wahre Mensch von der Smaragdgrotte: Teil I einer Reihe kommentierter Übersetzungen von fünf Inschriften aus der Liumen-Tradition in der daoistischen Anthologie Chongkan Daozang jiyao

Submitted by Olles Volker on Sat, 12/31/2011 - 13:26
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TitleDer Wahre Mensch von der Smaragdgrotte: Teil I einer Reihe kommentierter Übersetzungen von fünf Inschriften aus der Liumen-Tradition in der daoistischen Anthologie Chongkan Daozang jiyao
Publication TypeJournal Article
Year of Publication2013
AuthorsOlles, V.
Refereed DesignationUnknown
JournalZeitschrift der Deutschen Morgenländischen Gesellschaft
Volume163
Issue2
Pagination485-504
PublisherHarrassowitz Verlag
Place PublishedWiesbaden
ISSN0341-0137
KeywordsChen Qingjue, Daozang jiyao, Erxian an, Inscription, Liu Yuan, Liumen
Abstract

This contribution is the first in a series of articles presenting the texts and annotated translations of five stele inscriptions, which were included in the collection Chongkan Daozang jiyao 重刊道藏輯要 (Reedited Essentials of the Daoist Canon), a Daoist anthology published in 1906 at the monastery Erxian An 二仙菴 (Hermitage of the Two Immortals) in Chengdu (Sichuan). The inscriptions in question were, with one exception, composed to commemorate the renovation or rebuilding of temple halls and other structures belonging to either the Erxian An or the adjacent Qingyang Gong 青羊宮 (Palace of the Grey Goat), and were included in the relevant sections of the Chongkan Daozang jiyao. All texts share a common derivation from the Liumen 劉門 (Liu School) tradition. The term Liumen refers to the teachings of the Confucian scholar Liu Yuan 劉沅 (1768–1856) as well as a quasi-religious movement, which was based on Liu’s thought and flourished in late imperial and Republican times. Four of these inscriptions were authored by Liu Yuan and one text by his son Liu Guiwen 劉桂文 (1837–1897). Liu Yuan and the following Liumen patriarchs obviously were patrons of the Qingyang Gong and the Erxian An, and the two Daoist sanctuaries, among other temples in Chengdu and its environs, were supported by the Liumen community. The inscriptions are unique documents inasmuch as they not only contain information on the temples’ history, but also give a vivid account of Liu Yuan’s Weltanschauung; in particular of his own view of Daoist traditions and concepts. The present article deals with the Bidong zhenren mubei 碧洞真人墓碑 (Tombstone Inscription for the Real Man of the Emerald Cavern), which was composed in 1830 and commemorates the renovation of the tomb of Chen Qingjue 陳清覺 (1606–1705), who was a key figure in the spread of the Longmen 龍門 (Dragon Gate) branch of Quanzhen 全真 (Complete Perfection) Daoism in Sichuan.