【講座預告】“《真誥》與古靈寶經”系列講座
西南交通大學研究生院、人文學院、中國宗教研究中心
【時間與地點】
講座時間
2023年7月10日（週一），上午、下午各兩場講座，每場一個半小時，上下午兩場講座之間均安排10分鐘茶歇時間。
講座地點
西南交通大學九里校區學術交流中心
開幕致辭 8:40-9:00
劉玉珺（西南交通大學人文學院中文系系主任、教授）
呂鹏志（西南交通大學人文學院教授、中國宗教研究中心主任）
主持人：趙川（西南交通大學人文學院講師）
《真誥》講座 9:00-12:10
❊ 第一講（9:00-10:30）：今本《真誥》剪輯痕跡考
主講人：柏夷（Stephen R. Bokenkamp，亞利桑那州立大學學監教授）
主持人：王家葵（成都中醫藥大學教授）
提要：道教“三洞”經之首洞真上清經發端於東晉哀帝興寧年間（364－370）在江南句容出現的一系列真人降授活動，當地奉道世家許氏父子（許謐、許翽）禮聘的通靈道士楊羲聲稱有十多位真人向其降授了十幾篇上清經、諸真傳和零星誥示。南朝齊梁高道陶弘景（456－536）收集整理了楊羲和二許抄錄的零星誥示，增添了“三君在世自所記錄及書疏往來”以及陶本人撰寫的跋語“敘錄”，編成《真誥》一書。《真誥》與上清經、諸真傳皆是上清經派教內文獻，反映上清經派既承傳又發展了養生修仙的方士傳統，是研究早期道教信仰及實踐的重要史料。主講人柏夷教授在近年發表的論著（論文 “Research Note: Buddhism in the Writings of Tao Hongjing” 和書籍 A Fourth-Century Daoist Family: The Zhen’gao, or Declarations of the Perfected, Volume 1）中證明，《真誥》已開始應對外來佛教，誥語中有不少內容源出佛教，或與佛教的教義和實踐相關，保存在《天皇至道太清玉冊》中的一段《真誥》佚文甚至明確指出了道法與佛法的差異。與大約三十多年後同樣在句容出現的一大批古靈寶經一樣，《真誥》及其他上清道書對佛教持開放接納的態度，將佛法視為“道之一法”，惟開放接納佛教的程度不及古靈寶那樣深廣而已。柏夷發現，《真誥》中這些關涉佛教的文字內容要麼被拆散，要麼被刪除，但留下了剪輯、改動的痕跡。柏夷推測，《真誥》及其他上清道書刪改與佛教相關文字內容的原因與古靈寶經如出一轍，大抵是南北朝隋唐時期佛道論爭加劇，佛教徒激烈批評道經抄襲佛經，為免遭競爭對手抨擊，失去皇權庇佑，道士們不得不系統清除道經中佛教色彩強烈的字眼。《道藏》中保存的上清道書和古靈寶經可能大部分都被清理過，難免會遮蔽早期佛道關係的歷史真相。過去學術界普遍認為佛教真正影響道教始於東晉末劉宋初的古靈寶經，但柏夷的研究無異於修正了這個舊說。
Traces of Editing in the Current Edition of the Declarations of the Perfected
The Shangqing scriptures, or “Cavern of Perfection” (Dongzhen 洞真) placed at the head the Daoist Three Caverns (Sandong 三洞) system, originated near Gourong 句容 in the Jiangnan region during the Xingning 興寧 period (364－370) of Emperor Ai’s reign in the Eastern Jin (317-420). The scriptures recount a series of revelations from perfected beings (zhenren 真人) bestowed upon Yang Xi 楊羲 (330–386?), a Daoist priest employed as a medium by the Xu 許 family (Xu Mi 許謐 (303–373), father and Xu Hui 許翽 (341- ca. 370), son) that lived in the area and revered the Dao. Yang claimed to have been visited by a number of perfected who granted him a handful of Shangqing scriptures in fragmentary revelations. Tao Hongjing 陶弘景 (456－536), a prominent Daoist of the Qi (479-502) and Liang (502 -557) periods of the Southern Dynasties (420-589), collected and arranged these fragmentary revelations, transcribed by Yang and the two Xu’s, and compiled them into singular work. He appended two sections, the first, a collection of the “personal notes written by the three Lords [Yang Xi, Xu Mi, and Xu Hui] when they were alive, as well as the letters circulated among them” 三君在世自所記錄，及書疏往來, and the second, a postface which he wrote himself. The Zhen’gao, Shangqing scriptures, and other transmissions of various perfected are all documents internal to the Shangqing school, which reflect practices of nourishing life and cultivating transcendence, those inherited and developed from the masters of methods (fangshi 方士) tradition. Such materials are significant historical sources for the study of early Daoist beliefs and practices. In recent years, I have published two works, “Research Note: Buddhism in the Writings of Tao Hongjing” and A Fourth-Century Daoist Family: The Zhen’gao, or Declarations of the Perfected, Volume 1, in which I presented evidence that the Zhen’gao had already begun to respond to the foreign presence of Buddhism. Some of the revelations betray quite a bit of content sourced from Buddhism; some of which is intimately related to Buddhist doctrines and practices. For example, a lost passage of the Zhen’gao, now preserved in the Jade Slips of Great Clarity on the Ultimate Dao of the Celestial Luminaries (Tianghuang zhi dao taiqing yuce 天皇至道太清玉冊), quite clearly indicates the discrepancies between Buddhist and Daoist methods. Like the large body of Lingbao scriptures that emerged in the same area of Gourong approximately thirty years after the Shangqing revelations, the Zhen’gao and other Shangqing scriptures maintained an open and accepting attitude towards Buddhism, viewing Buddhist teachings as “one method of the Dao” 道之一法; however, they only professed such an attitude to a certain degree, certainly not to the depth and extent of the Lingbao scriptural corpus. As I discovered, the textual content pertaining to Buddhist teachings in the Zhen’gao were either broken apart or excised altogether, but traces of the editing and shifting of the text still remain. I surmise that the reasons the Zhen’gao and other Shangqing works were altered and their Buddhist-related content deleted were no different from those pertaining to the Lingbao scriptures. On the whole, the situation had much to do with the intensifying debates of the Southern and Northern dynasties, Sui, and Tang between Buddhists and Daoists, in which the former fervently criticized Daoist scriptures for having plagiarized Buddhist sutras. In order to avoid any conflicts, attacks from opponents, and loss of imperial patronage, Daoists had no choice but to systematically eliminate any hint of vigorous Buddhist diction from Daoist scriptures. It is quite possible that the majority of Shangqing works and Lingbao scriptures preserved in the Daozang 道藏 have been scrubbed of Buddhist content, which inevitably veils the historical truth of the relationship between early Buddhism and Daoism. Previous scholars commonly believed that the real Buddhist influence on Daoism began with the Lingbao scriptures towards the end of the Eastern Jin and the beginning of the Liu-Song (420-479); however, my research on the Zhen’gao constitutes a revision of this older understanding.
主講人：盧仁龍（商務印書館四庫全書出版工作委員會執行主任）
主持人：周作明（西南民族大學教授）
提要：《真誥》一書，乃齊、梁時陶弘景傳錄晉人神語，並施注之道書，為道書要籍，史料價值與《世說新語》及劉孝標注可比量齊觀。然前人多未涉讀其書。近周一良、錢鍾書偶有摘釋。作者治此書逾三十年，撰《真誥箋疏》，今別錄有從訓詁學角度發明《真誥》文辭奧義者，數十條，以供學人之資。
Common Sayings in the Declarations of the Perfected
The Declarations of the Perfected (Zhen’gao 真誥), a Daoist work comprised of revelations from the Jin [or：Eastern Jin (317-420)] and compiled and annotated by Tao Hongjing 陶弘景 (456–536), a scholar of the Qi (479-502) and Liang (502 -557) periods, is an essential record of Daoist history, which may be equated, in terms of its historical import, with A New Account of Tales of the World (Shishuo xinyu 世說新語), annotated by Liu Xiaobiao 劉孝標 (462–521). However, many previous scholars who have addressed the work have yet to fully explore it in any great depth. More recently, Zhou Yiliang 周一良 and Qian Zhongshu 錢鍾書 have offered occasional brief explanations. This book has been the focus of my work for more than thirty years, during which I wrote Zhen’gao jianshu 真誥箋疏. For this talk, I diverge from this previous work, offering, from a critical exegesis perspective, an exposition of several instances, roughly tens, of abstruse language originating in the Zhen’gao for scholars’ future reference.
主講人：呂鵬志（西南交通大學人文學院教授）
主持人：吳楊（西南交通大學人文學院助理教授）
提要：東晉末劉宋初問世的一批古靈寶經推出了多種靈寶天文，這些靈寶天文被視為一切靈寶經的原型。其中，最重要的三種靈寶天文是《天書經》（DZ 22）中的赤書五篇真文672字、《諸天內音》（DZ 97）中的大梵隱語自然玉字256字、《靈寶五符序》（DZ 388）中的五方五牙玉文64字。本文追溯這些靈寶天文的淵源，分析說明它們的圖文內容及相關的信仰和實踐，歸納概括南朝劉宋高道陸修靜（406－477）所編《靈寶經目》對它們的分類和解釋，並由此揭示道教不同於其他宗教的一些基本特徵。
What is Daoism?: A Perspective from the Beliefs Concerning Celestial Scripts in the Ancient Lingbao Scriptures
Towards the end of the Eastern Jin 東晉 (317–420) and the beginning of the Liu-Song 劉宋 (420–479) dynasties, a series of scriptures, what we now know as the ancient Lingbao scriptures (gu Lingbao jing 古靈寶經), emerged. The texts contained various kinds of celestial scripts, which were regarded as the archetype of all the Lingbao scriptures. Among them, the three most important were the 672 graphs of the Perfected Script on Five Tablets in Red Writing (Chishu wupian zhenwen 赤書五篇真文), found in the Scripture of Celestial Writing 天書經 (DZ 22), the 256 graphs of the Self-Generating Jade Graphs of the Secret Language of the Great Brahmā (Dafan yinyu ziran yuzi 大梵隱語自然玉字), found in the Inner Sounds of All the Heavens 諸天內音 (DZ 97), and the 64 graphs of the Jade Script of the Five Directions and Five Sprouts (Wufang wuya yuwen 五方五牙玉文), found in the Preface to the Five Talismans of Lingbao 靈寶五符序 (DZ 388). This article traces the origins of these Lingbao celestial scripts, analyzing and explaining the content of their images and text, as well as the beliefs and practices related to them. It then summarizes how Lu Xiujing 陸修靜 (406–477), a prominent Daoist of the Liu-Song Southern dynasty, classified and understood the various scripts in his Catalogue of Lingbao Scriptures (Lingbao jingmu 靈寶經目). Such discussions reveal some basic characteristics of Daoism that distinguish it from other religious traditions.
主講人：薛聰（西南交通大學人文學院博士研究生）
主持人：甘沁鑫（西南交通大學人文學院助理教授）
提要：《太上太極太虛上真人演太上靈寶威儀洞玄真一自然經訣上》（簡稱《真一自然經訣》）係劉宋高道陸修靜所編《靈寶經目》著錄的一部古靈寶經，約亡於元代。日本學者大淵忍爾率先考定出P.2356、P.2403、P.2452三件敦煌寫本為此經殘抄本。從殘抄本來看，其內容主要涉及古靈寶經的天書觀、傳授儀及佛道關係，這對於了解古靈寶經的信仰和實踐非常重要。其中，如“仙之言佛，佛是胡語耳”一語，表明古靈寶經對佛教持開放態度。前賢對此經部分內容有所探討，但尚缺乏全面的整理研究。為此，本文先對此經作詳細解題。次對三件敦煌寫本進行逐段校釋，間或討論相關問題、補正前賢研究。末附《引文輯考》，輯錄他書引文，並略作校釋。
A Collation and Critical Exposition of the Dunhuang Editions of the Ancient Lingbao Scripture Zhenyi ziran jingjue
The Taishang taijii zhenren taixu shang zhenren yan taishang lingbao weiyi dongxuan zhenyi ziran jingjue shang 太上太極太虛上真人演太上靈寶威儀洞玄真一自然經訣上, listed as one of the ancient Lingbao scriptures in the Catalogue of Lingbao Scriptures (Lingbao jingmu 靈寶經目) recorded by Lu Xiujing 陸修靜(406–477), a promiment Daoist of the Liu-Song (420–479) periods, was lost sometime during the Yuan dynasty (1271-1368). Japanese scholar Ōfuchi Ninji 大淵忍爾 first determined that three extant Dunhuang manuscripts (P.2356, P.2403, and P.2452) were fragments of this particular scripture. From these manuscript fragments, we can see that their content principally concerns the concept of celestial writing found in the ancient Lingbao scriptures, transmission rites, and the relationship between Buddhism and Daoism, all especially significant for our understanding of the beliefs and practices in the ancient Lingbao corpus. In this scripture, for example, the phrase “The [term] transcendent refers to the Buddha; Buddha is simply a foreign language [term]” 仙之言佛，佛是胡語耳” indicates the Lingbao scriptures’ more open attitude towards Buddhism. Previous scholars have discussed some of the content of this scripture, but have yet to undertake more comprehensive collation and research on the work. To this end, this paper begins with a detailed analytical description of the scripture. Following this is a section by section critical exposition of the three Dunhuang editions, in which, at times, I discuss related questions and offer supplemental or corrective comments on previous scholarly research. Appended at the end is a section titled “Yinwen jikao” 引文輯考, which compiles citations from other works found in the scripture and offers a brief exposition of them.
主持人：呂鵬志（西南交通大學人文學院教授）
提要：西南交通大學中國宗教研究中心曾於2019年4月19-21日在本校犀浦校區舉辦“早期道教經典研究”工作坊，主要針對明《道藏》中的三洞經（上清、靈寶、三皇）和正一經，以系列前沿學術講座的方式進行。講座由國際道教研究權威學者、美國亞利桑那州立大學柏夷（Stephen R. Bokenkamp）教授領銜主講三場，並由國內該研究領域專家學者王家葵、周作明、王皓月、孫齊、呂鵬志等各主講一場。最後的綜合討論圍繞“道教經典研究方法”展開。中心主任呂鵬志教授參考借鑑楊明照《抱朴子外篇校箋》、法國學者賀碧來《道教史上的上清降經》（Isabelle Robinet, La révélation du Shangqing dans l’histoire du taoïsme）、柏夷《早期道教經典》（Early Daoist Scriptures）等前賢著述，明確提出可以綜合運用古典文獻學、話語語言學、歷史學三門學科的方法研究道教經典。本次系列講座及其綜合討論的目的有二：一是接續工作坊的討論話題，懇請各位與會專家開示早期道經研究的不二法門，並就呂鵬志教授指導四位碩、博士研究生採用上述方法寫出的相關論文惠予指正。二是簡要討論一下正確認識道佛關係是否有助於我們採取更加客觀科學的方法研究早期道經。例如柏夷教授對佛道關係的精深研究啓發我們，有必要深度整理早期道經，通過輯校、箋注、考釋、比較研究早期道經與相關佛經等方法，全面揭示並深入理解早期道經中的佛教成分。爲便於交流討論，我們在《“〈真誥〉與古靈寶經”系列講座參考論著》中附錄了若干相關論著。
General Discussion: Early Daoist Scriptures and the Relationship Between Daoism and Buddhism
From April 19th to 21st 2019, the Center for the Study of Chinese Religions (CSCR) of Southwest Jiaotong University organized a workshop on the study of early Daoist scriptures on the university’s Xipu campus. This workshop consisted of a series of ground-breaking academic talks on the scriptures of the Three Grotto-Heavens (i.e., the Shangqing [Highest Clarity], Lingbao [Numinous Treasure] and Sanhuang [Three Sovereigns] scriptures) and the Zhengyi (Orthodox Unity) scriptures preserved in the Daoist Canon of the Ming dynasty (1368–1644). Professor Stephen R. Bokenkamp of Arizona State University, a leading international scholar of Daoist studies, gave three talks and played the leading role. The Chinese specialists, including Wang Jikui, Zhou Zuoming, Wang Haoyue, Sun Qi and Lü Pengzhi, each gave one talk. The workshop ended with a general discussion centered on the methodology of the study of Daoist scriptures. Professor Lü Pengzhi, director of the CSCR, with reference to Yang Mingzhao’s Bao puzi waipian jiaojian 抱朴子外篇校箋, French scholar Isabelle Robinet’s La révélation du Shangqing dans l’histoire du taoïsme, and Bokenkamp’s Early Daoist Scriptures, as well as other fine works of earlier Daoist scholarship, clearly proposed that the study of Daoist scriptures should involve a comprehensively application of classical philology, textual linguistics, and historical research. The aims of this series of talks and the general discussion are as follows: 1) continue the discussions of the previous workshop, inviting the convened experts to instruct attendees on appropriate methods of researching early Daoist scriptures and offer their suggestions to four MA and PhD students, all under the direction of professor Lü Pengzhi, who are writing related papers utilizing the research methodologies noted above; 2) have a brief discussion on whether an accurate understanding of the relationship between Daoism and Buddhism helps us to adopt more objective and scientific methodologies in our study of early Daoist scriptures. For example, Bokenkamp’s incisive work on the relationship between the two religious traditions inspires us to follow his lead and reminds us of the necessity of more exacting collation of early Daoist scriptures. Through textual criticism, collecting fragments, annotated translation, critical exposition, and comparative research on early Daoist scriptures and related Buddhist sutras, we can fully reveal and deeply understand the Buddhist components of early Daoist scriptures. To better facilitate communication and discussion, we have appended several pertinent pieces for attendees’ reference.
【聯繫方式】
會議秘書
楊金麗 、趙允嘉，西南交通大學人文學院博士研究生。
聯繫方式
楊金麗，郵箱：yangjinlicwnu@outlook.com；
赵允嘉，郵箱：zhao.yunjia@foxmail.com
具體信息見海報。
