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Die Halle der Drei Reinen und der Pavillon der Acht Trigramme. Teil IV einer Reihe kommentierter Übersetzungen von fünf Inschriften aus der Liumen-Tradition in der daoistischen Anthologie Chongkan Daozang jiyao

Volker Olles


Seiten 437 - 454

DOI https://doi.org/10.13173/zeitdeutmorggese.169.2.0437




This contribution is the fourth 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. Liu Yuan and the following Liumen patriarchs 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 present
article contains a full translation of the Qingyang Gong chongxiu
Sanqing Dian Bagua Ting beiji
青羊宮重修三清殿八卦亭碑記 (Stele Inscription on
Rebuilding the Three Clarities Hall and the Eight Trigrams Pavilion at Qingyang
Gong). Among the five inscriptions preserved in the Chongkan Daozang
jiyao
, this text is the only one which was not composed by Liu
Yuan, but by his son Liu Guiwen 劉桂文 (1837-1897). From the early 19th
century to the middle of the 20th century, the Qingyang Gong received
substantial support from the Liu family and Liumen adherents, and it is obvious
that the Liumen community was significantly involved in the management of this
ancient sanctuary. Liu Guiwen's inscription contains a lively description of the
Qingyang Gong's rebuilding in the late 19th century, during which the
Daoist temple received its present appearance.

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13 39 Zum Laojun Shan s. Olles 2013b: ,,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.” In: ZDMG 163, S. 485-504.

14 39 Zum Laojun Shan s. Olles 2016: ,,Der Palast der Grauen Ziege. Teil II einer Reihe kommentierter Übersetzungen von fünf Inschriften aus der Liumen-Tradition in der daoistischen Anthologie Chongkan Daozang jiyao.” In: ZDMG 166, S. 443-466.

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22 Zhongguo difang zhi jicheng 中國地方志集成: Sichuan fu xianzhi ji 四川府縣志輯. Chengdu 1992.

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