Papers by Mengru Zhang 張夢如
臺大中文學報, 2024
The notion of “Hollow mountains” (kong shan) and related phrases are found in three hagiographies... more The notion of “Hollow mountains” (kong shan) and related phrases are found in three hagiographies of the School of Highest Clarity, dating from the Eastern Jin dynasty (317-420). This study examines the meaning of “Hollow mountains” and argues that this term, along with “Hollow of space” (kong dong), which forms a common vocabulary in the poetry of Visitation of Perfected-transcendents (jiangzhen shi) in the Highest Clarity scriptures, constitute a pair of intertextual metaphors. The phrase “Hollow mountains” is a metaphor for the “Hollow of space mountains,” where the Yellow Emperor sought advice from Guang Chengzi concerning the meaning
of the Dao. “Hollow of space” is a mountain corresponding to the cone-shaped space created by Big Dipper and as it orbits around the celestial pole. The North Star, situated “above the hollow of space,” is the abode of Great One (tai yi), which symbolizes the Dao. In Highest Clarity hagiographies, the “Hollow mountains” are the locale where adepts attained scriptures and acroamas, thereby became Perfected-transcendents (zhenren). In contrast, the “Hollow of space” in the poetry of Visitation of Perfectedtranscendents is the “parking lot” where Perfected-transcendents park their cloud-chariots
and curtained carriages. Additionally, the meaning of “Hollow of space” also reflects the cosmogenic thought of the School of Highest Clarity, inherited from the Han and Wei dynasties. “Hollow of space” is equivalent to “Grand simplicity” (tai su), a stage of the beginning of heaven and earth where there is only “substance” but no specific form or life. It is also a metaphor for the Dao.
東晉上清派的三部內傳中都出現了「空山」或與之相關的詞彙。考察「空山」
一詞的含義,發現該詞與上清經所載降真詩中的常見詞彙――「空同」,構成一對互文性隱喻。「空山」隱喻黃帝向廣成子問道的空同山。「空同」是北斗斗魁圍繞天極旋轉而得的圓椎狀空間之下的對應山體 。且「空同之上」的北極星是象徵大道的太一的居所。在上清內傳的敘事中,「空山」則是修道者獲得經文和法術並在此「由仙登真」的地點。與之相對,降真詩中的「空同」是仙真投擲雲車飛軿的「停車場」,以此隱喻仙真所乘的車軿為北斗之車。此外「空同」含義還體現了上清派對漢魏以來宇宙發生論的繼承,「空同」就像天地誕生之初,產生生命形體之前,開始有「質」,但尚未具形的「太素」階段,也隱喻「大道」。
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Gudai wenxue qianyan yu pinglun 古代文學前沿與評論Frontiers and Review of the Classical Chinese Literary , 2024
The poetry of Visitation Perfected-Transcendents (jiangzhen shi) refers to the penta-syllabic poe... more The poetry of Visitation Perfected-Transcendents (jiangzhen shi) refers to the penta-syllabic poems attributed to the Perfected-Transcendents of the Highest Clarity School anthologized in Declarations of Perfected (Zhen’gao) by Tao Hongjing (456–536). It is not only the core poetry text that reflects the high gentry literary aesthetics of the Highest Clarity Scriptures, but also a classic work in Taoist literature. In the early 1990s, the academic circles began to specialize in the study of poetry of Visitation the Perfected-Transcendents, and many breakthroughs were made in the Chinese academic circles, Japanese Sinology and Western Sinology. Among them, scholars from Japan and the United States accounted for the most outstanding research results. They interpreted and discussed the poems of Perfected-Transendents mainly through meticulous translation. In general, the research on the poems of Visitation Perfected-Transendents involves the study of rhyme, rhetoric, and famous objects in poetry, as well as the interaction between poetry of Visitation Perfected-Transendents, xuanyan shi or “Arcane words verse” and youxian shi or “Poem on wandering immortals”.
降真诗是由陶弘景(456-536)编纂、东晋上清经系经典文本《真诰》中所载录的上清仙真降诰而作的五言诗,不仅是体现上清经系具有高度的士族文学审美的核心诗歌文本,更是道教文学中的经典作品。20世纪90年代初,学界开始涌现降真诗的专门研究,中文学界、日本汉学以及欧美汉学都取得了不少突破。其中日本、美国的学者贡献了最为突出的研究成果。他们主要通过翻译文本的方式,对降真诗进行了细致的解读和论述。总体而言,降真诗的研究涉及诗歌用韵、修辞、名物研究以及探讨降真诗与玄言诗、游仙诗之互动关系。
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Tsing Hua Journal of Chinese Studies 清華學報, 2023
In the poems written by an individual identified as the Visiting PerfectedTranscendent in the De... more In the poems written by an individual identified as the Visiting PerfectedTranscendent in the Declarations of the Perfected (Zhengao 真誥), there is a new type
of celestial journey vehicle, the curtained carriage, which is not mentioned in earlier
literary texts. The reasons for the appearance of the curtained carriage are twofold.
First, curtained carriages were originally the vehicles used exclusively by noble
women to travel, and most of the main characters in the Mao Shan 茅山 Revelations
were goddesses. So, the individuals who created the scriptures referenced the vehicles
used by Shangqing 上清 (Highest Clarity) Perfected-Immortals. Second, the authors
of the scriptures inherited the Wu 吳 and Yue 越 religious traditions of the Six
Dynasties and the folklore of the time, which held that when a goddess came to
descend, the vehicle used was a curtained carriage. On this basis, the Shangqing school
developed a vehicle for use in celestial journeys, and at the same time, this vehicle,
known as the “green curtained carriage,” also came to be employed by mortals to
ascend to heaven. The prototype of the “green curtained carriage” was the “azure
curtained carriage” from the Eastern Jin dynasty, which was the vehicle used by both
the empress dowager and the empress to travel to the southern suburbs to worship the
sky on the winter solstice. Since then, the “curtained carriage” entered secular texts as
a new vehicle for celestial journeys, and the “green curtained carriage” became the
exclusive vehicle used in Taoist scriptures.
《真誥》所載托名仙真所作的降真詩中出現了前代遊仙文學未有的新型玄遊乘
具──軿車。軿車出現的原因,一是軿車本為貴族女子出行用車,而茅山降經中的主要
人物多為女真,上清經的筆錄者將現實禮制的乘具挪用至上清仙真;二是筆錄者繼承了
六朝吳越宗教傳統與當時民間傳說中神女來降故事中神女的專屬座駕──軿車。上清派
在此基礎上,發展出供上清仙真使用,同時也是接引凡人登真升天的車具──「綠
軿」。而「綠軿」的現實原型則是東晉修禮後,冬至日皇太后、皇后前往南郊祭天所使
用的車具──「青軿」。至此以後軿車作為新的玄遊乘具進入世俗文本,而「綠軿」則
成為道經文獻中的專有乘具。
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Papers by Mengru Zhang 張夢如
of the Dao. “Hollow of space” is a mountain corresponding to the cone-shaped space created by Big Dipper and as it orbits around the celestial pole. The North Star, situated “above the hollow of space,” is the abode of Great One (tai yi), which symbolizes the Dao. In Highest Clarity hagiographies, the “Hollow mountains” are the locale where adepts attained scriptures and acroamas, thereby became Perfected-transcendents (zhenren). In contrast, the “Hollow of space” in the poetry of Visitation of Perfectedtranscendents is the “parking lot” where Perfected-transcendents park their cloud-chariots
and curtained carriages. Additionally, the meaning of “Hollow of space” also reflects the cosmogenic thought of the School of Highest Clarity, inherited from the Han and Wei dynasties. “Hollow of space” is equivalent to “Grand simplicity” (tai su), a stage of the beginning of heaven and earth where there is only “substance” but no specific form or life. It is also a metaphor for the Dao.
東晉上清派的三部內傳中都出現了「空山」或與之相關的詞彙。考察「空山」
一詞的含義,發現該詞與上清經所載降真詩中的常見詞彙――「空同」,構成一對互文性隱喻。「空山」隱喻黃帝向廣成子問道的空同山。「空同」是北斗斗魁圍繞天極旋轉而得的圓椎狀空間之下的對應山體 。且「空同之上」的北極星是象徵大道的太一的居所。在上清內傳的敘事中,「空山」則是修道者獲得經文和法術並在此「由仙登真」的地點。與之相對,降真詩中的「空同」是仙真投擲雲車飛軿的「停車場」,以此隱喻仙真所乘的車軿為北斗之車。此外「空同」含義還體現了上清派對漢魏以來宇宙發生論的繼承,「空同」就像天地誕生之初,產生生命形體之前,開始有「質」,但尚未具形的「太素」階段,也隱喻「大道」。
降真诗是由陶弘景(456-536)编纂、东晋上清经系经典文本《真诰》中所载录的上清仙真降诰而作的五言诗,不仅是体现上清经系具有高度的士族文学审美的核心诗歌文本,更是道教文学中的经典作品。20世纪90年代初,学界开始涌现降真诗的专门研究,中文学界、日本汉学以及欧美汉学都取得了不少突破。其中日本、美国的学者贡献了最为突出的研究成果。他们主要通过翻译文本的方式,对降真诗进行了细致的解读和论述。总体而言,降真诗的研究涉及诗歌用韵、修辞、名物研究以及探讨降真诗与玄言诗、游仙诗之互动关系。
of celestial journey vehicle, the curtained carriage, which is not mentioned in earlier
literary texts. The reasons for the appearance of the curtained carriage are twofold.
First, curtained carriages were originally the vehicles used exclusively by noble
women to travel, and most of the main characters in the Mao Shan 茅山 Revelations
were goddesses. So, the individuals who created the scriptures referenced the vehicles
used by Shangqing 上清 (Highest Clarity) Perfected-Immortals. Second, the authors
of the scriptures inherited the Wu 吳 and Yue 越 religious traditions of the Six
Dynasties and the folklore of the time, which held that when a goddess came to
descend, the vehicle used was a curtained carriage. On this basis, the Shangqing school
developed a vehicle for use in celestial journeys, and at the same time, this vehicle,
known as the “green curtained carriage,” also came to be employed by mortals to
ascend to heaven. The prototype of the “green curtained carriage” was the “azure
curtained carriage” from the Eastern Jin dynasty, which was the vehicle used by both
the empress dowager and the empress to travel to the southern suburbs to worship the
sky on the winter solstice. Since then, the “curtained carriage” entered secular texts as
a new vehicle for celestial journeys, and the “green curtained carriage” became the
exclusive vehicle used in Taoist scriptures.
《真誥》所載托名仙真所作的降真詩中出現了前代遊仙文學未有的新型玄遊乘
具──軿車。軿車出現的原因,一是軿車本為貴族女子出行用車,而茅山降經中的主要
人物多為女真,上清經的筆錄者將現實禮制的乘具挪用至上清仙真;二是筆錄者繼承了
六朝吳越宗教傳統與當時民間傳說中神女來降故事中神女的專屬座駕──軿車。上清派
在此基礎上,發展出供上清仙真使用,同時也是接引凡人登真升天的車具──「綠
軿」。而「綠軿」的現實原型則是東晉修禮後,冬至日皇太后、皇后前往南郊祭天所使
用的車具──「青軿」。至此以後軿車作為新的玄遊乘具進入世俗文本,而「綠軿」則
成為道經文獻中的專有乘具。
of the Dao. “Hollow of space” is a mountain corresponding to the cone-shaped space created by Big Dipper and as it orbits around the celestial pole. The North Star, situated “above the hollow of space,” is the abode of Great One (tai yi), which symbolizes the Dao. In Highest Clarity hagiographies, the “Hollow mountains” are the locale where adepts attained scriptures and acroamas, thereby became Perfected-transcendents (zhenren). In contrast, the “Hollow of space” in the poetry of Visitation of Perfectedtranscendents is the “parking lot” where Perfected-transcendents park their cloud-chariots
and curtained carriages. Additionally, the meaning of “Hollow of space” also reflects the cosmogenic thought of the School of Highest Clarity, inherited from the Han and Wei dynasties. “Hollow of space” is equivalent to “Grand simplicity” (tai su), a stage of the beginning of heaven and earth where there is only “substance” but no specific form or life. It is also a metaphor for the Dao.
東晉上清派的三部內傳中都出現了「空山」或與之相關的詞彙。考察「空山」
一詞的含義,發現該詞與上清經所載降真詩中的常見詞彙――「空同」,構成一對互文性隱喻。「空山」隱喻黃帝向廣成子問道的空同山。「空同」是北斗斗魁圍繞天極旋轉而得的圓椎狀空間之下的對應山體 。且「空同之上」的北極星是象徵大道的太一的居所。在上清內傳的敘事中,「空山」則是修道者獲得經文和法術並在此「由仙登真」的地點。與之相對,降真詩中的「空同」是仙真投擲雲車飛軿的「停車場」,以此隱喻仙真所乘的車軿為北斗之車。此外「空同」含義還體現了上清派對漢魏以來宇宙發生論的繼承,「空同」就像天地誕生之初,產生生命形體之前,開始有「質」,但尚未具形的「太素」階段,也隱喻「大道」。
降真诗是由陶弘景(456-536)编纂、东晋上清经系经典文本《真诰》中所载录的上清仙真降诰而作的五言诗,不仅是体现上清经系具有高度的士族文学审美的核心诗歌文本,更是道教文学中的经典作品。20世纪90年代初,学界开始涌现降真诗的专门研究,中文学界、日本汉学以及欧美汉学都取得了不少突破。其中日本、美国的学者贡献了最为突出的研究成果。他们主要通过翻译文本的方式,对降真诗进行了细致的解读和论述。总体而言,降真诗的研究涉及诗歌用韵、修辞、名物研究以及探讨降真诗与玄言诗、游仙诗之互动关系。
of celestial journey vehicle, the curtained carriage, which is not mentioned in earlier
literary texts. The reasons for the appearance of the curtained carriage are twofold.
First, curtained carriages were originally the vehicles used exclusively by noble
women to travel, and most of the main characters in the Mao Shan 茅山 Revelations
were goddesses. So, the individuals who created the scriptures referenced the vehicles
used by Shangqing 上清 (Highest Clarity) Perfected-Immortals. Second, the authors
of the scriptures inherited the Wu 吳 and Yue 越 religious traditions of the Six
Dynasties and the folklore of the time, which held that when a goddess came to
descend, the vehicle used was a curtained carriage. On this basis, the Shangqing school
developed a vehicle for use in celestial journeys, and at the same time, this vehicle,
known as the “green curtained carriage,” also came to be employed by mortals to
ascend to heaven. The prototype of the “green curtained carriage” was the “azure
curtained carriage” from the Eastern Jin dynasty, which was the vehicle used by both
the empress dowager and the empress to travel to the southern suburbs to worship the
sky on the winter solstice. Since then, the “curtained carriage” entered secular texts as
a new vehicle for celestial journeys, and the “green curtained carriage” became the
exclusive vehicle used in Taoist scriptures.
《真誥》所載托名仙真所作的降真詩中出現了前代遊仙文學未有的新型玄遊乘
具──軿車。軿車出現的原因,一是軿車本為貴族女子出行用車,而茅山降經中的主要
人物多為女真,上清經的筆錄者將現實禮制的乘具挪用至上清仙真;二是筆錄者繼承了
六朝吳越宗教傳統與當時民間傳說中神女來降故事中神女的專屬座駕──軿車。上清派
在此基礎上,發展出供上清仙真使用,同時也是接引凡人登真升天的車具──「綠
軿」。而「綠軿」的現實原型則是東晉修禮後,冬至日皇太后、皇后前往南郊祭天所使
用的車具──「青軿」。至此以後軿車作為新的玄遊乘具進入世俗文本,而「綠軿」則
成為道經文獻中的專有乘具。