Xiūzhēn shíshū Pánshān yǔlù 修真十書盤山語錄
Recorded Sayings from Mount Pán, from the “Ten Books on Cultivating Perfection”
recorded sayings of 王志謹 (Wáng Zhìjǐn, hào Qīyún 栖雲, 1178–1263), abridged from the longer recension [[KR5d0082|DZ 1059 Pánshān Qīyún Wáng zhēnrén yǔlù]] compiled by his disciple Lùn Zhìhuàn 論志煥 (preface 1247)
About the work
A one-juan abridgment of the recorded sayings of the Quánzhēn 全真 Daoist Wáng Zhìjǐn 王志謹 (Qīyún zǐ 栖雲子, 1178–1263), juan 53 of the Xiūzhēn shíshū 修真十書, preserved in the Zhèngtǒng Dàozàng 正統道藏 (DZ 263i / CT 263.53 = TC 2:1147), 洞真部 方法類. Wáng Zhìjǐn was a second-generation Quánzhēn master active as preacher and lecturer at Pánshān 盤山 (in Shǎnxī, identified with 盤山 in Jìzhōu 薊州 north of present-day Tiānjīn) between 1219 and 1227. The longer recension of his sayings — compiled by his disciple Lùn Zhìhuàn 論志煥 from materials supplied by a Mr. Liú 劉 who had served as Wáng’s companion — was completed with a 1247 preface and is preserved as [[KR5d0082|DZ 1059 Pánshān Qīyún Wáng zhēnrén yǔlù]]. The present Xiūzhēn shíshū version is a different (and substantially shorter, more compressed) arrangement of the same materials: it has been incorporated, with many abridgments and variants, from the longer recension. Wáng’s discourses link him directly to the founding Quánzhēn generation through references to the words and deeds of Mǎ Dānyáng 馬丹陽 and Qiū Chǔjī 丘處機 (20a, 22a in DZ 1059); the topics treated — ascetic self-cultivation, the religious life, the daily demands of the Way (cf. 16a–17a, on “ascetic self-cultivation” kǔxíng 苦行) — are characteristic of the early-Yuán Quánzhēn pedagogical literature.
Prefaces
No preface in the source. (The 1247 preface by Lùn Zhìhuàn is preserved in the longer recension at DZ 1059.)
Abstract
Farzeen Baldrian-Hussein, in Schipper & Verellen eds., The Taoist Canon (2004) 2:1147 (§3.B.9, the Quánzhēn Order), notes the relationship between the present text and the longer [[KR5d0082|DZ 1059 Pánshān Qīyún Wáng zhēnrén yǔlù]]: the Xiūzhēn shíshū Pánshān yǔlù is “a different arrangement” of the same body of sayings, attributed to Wáng Zhìjǐn (1178–1263). Florian C. Reiter’s earlier article in the same volume (2:1146–1147) identifies the source materials and the disciple Lùn Zhìhuàn as compiler. The presence of two parallel recensions in the Daozang — a longer vernacular witness (DZ 1059) and the present compressed witness (DZ 263i) — exemplifies the stratigraphic complexity of early-Yuán Quánzhēn yǔlù literature, in which the same teaching circulated in multiple recensional layers. The frontmatter brackets composition between the start of Wáng Zhìjǐn’s Pánshān ministry (1219) and his death (1263).
Translations and research
No full translation of the Xiūzhēn shíshū recension. The longer DZ 1059 recension is partially translated and discussed in Vincent Goossaert, La création du taoïsme moderne: l’ordre Quanzhen (Paris: Les Belles Lettres, 2007). Standard scholarly entry: Farzeen Baldrian-Hussein, “Panshan yulu,” in Schipper & Verellen eds., The Taoist Canon (2004), Vol. 2 §3.B.9, 1147; complementary entry: Florian C. Reiter, “Panshan Qiyun Wang zhenren yulu,” ibid., 1146–1147. On Quánzhēn yǔlù literature: Pierre Marsone, Wang Chongyang et la fondation du Quanzhen (Paris: Collège de France, 2010); Stephen Eskildsen, The Teachings and Practices of the Early Quanzhen Taoist Masters (Albany: SUNY Press, 2004).
Links
- Kanseki Repository KR5a0272
- Schipper & Verellen, The Taoist Canon (2004), Vol. 2 §3.B.9, 1147.