Huang Di Nei Jing Su Wen Paul Unschuld

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.The Qian zuo du dates to the Han period.The passage referred to by GaoBaoheng et al.can be traced to the chapter Tian rui �, Celestial Om-ina, in the Lie ziCl.The bibliographic section of the dynastic history ofthe Western Han lists a Lie zi in the Daoist texts category.The textus recep-tus of the Lie zi was commented on by Zhang Zhan i�of the Eastern Jindynasty (317 420).Its contents are heavily influenced by the thought of Laozi land Zhuang zi �land by Buddhism.There is every reason to as-sume that the Lie zi commented on by Zhang Zhan differed, partially or evenentirely, from the Lie zi of the Western Han.56 To make their point, Gao Bao-heng et al.did not hesitate to cut the Qian zuo du/Lie zi quote at a decisivepoint.The original wording was [At this stage] the qi, the physical appear-ance, and the disposition [of man] are complete and do not leave each other.Hence [this stage] is called hun lunV_.Hun lun is to say: the myriad be-ings are all tied together and do not leave each other.57Gao Baoheng et al. s interpretation suggests that the wording of the titleSu wen was based on the Lie zi equation of tai su �with zhi�in the senseof su zhi��or ben zhi��, that is, natural disposition or original dis-position. The chapter Tian di a, Heaven and Earth, of the Bai hu tongyi �qqby Ban Gu ZTin the first century a.d.has a passage similar tothe one in the Lie zi: Prior to the emergence of a beginning, this is tai chu(the grand commencement), subsequent [to the emergence of a beginning],this is tai shi (the grand beginning).When the physical appearance and theomina have been completed, this is tai su (the grand origin). 58 To read taisu in this context, which may be the original context of the almost identicalpassage in the Lie zi, as grand disposition and to infer from this a readingof Su wen as Disposition Questions makes little or no sense.Hence GaoBaoheng et al. s interpretation is difficult to accept.Only a little earlier than Gao Baoheng et al., during the reign of EmperorZhenzong uvof the Northern Song dynasty (997 1022), Zhang Junfangig et al., in revising the Daoist canon, excerpted essential contents andcompiled the Yun ji qi qiane"DC.In this context they wrote: The puregirl (su n��k) descended from heaven to cure the ills of man.[Huang]Di questioned her and compiled the Su wen, that is the Pure [Girl] Ques-tions or Questions Directed at the Pure Girl. 59 No evidence whatsoeverexists to support this interpretation.Although references to the mysticalfigure of the Pure Girl can be traced to Sima Qian s q�EShi jivOof 90b.c., their early context of sexual cultivation techniques does not suggest anassociation with the type of medicine presented in the Su wen.60Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 2020 meaning of the titleIn the Southern Song era, Zhao Gongwu &!Zwent to the very originsin the etymology of the character su�, that is, undyed silk, in consider-ing the meaning of su wen and arrived at yet another conclusion.He statedin his Jun zhai du shu hou zhipN"! � : When the ancients spoke of Suwen, [they referred] to questions raised by Huang Di that were written onundyed silk.That is as if one said su shu� , written on undyed silk. 61 Itshould be remembered here that the bibliography Qi l�eC�of a.d.23, ina section devoted to the works of the yin-yang school, lists a text named HuangDi tai su� �.While there is no evidence that this Huang Di tai su is re-lated to a book named Huang Di nei ring tai su� +"g �commented onby Yang Shangshan �W&!in the eighth century and transmitted, at leastin numerous fragments, until this day,62 it is, however, certain that the char-acter su�was used in its title in the metaphorical sense alluded to above,that is, grand origin or grand purity, and it appears far-fetched to assumean author of the late Western or early Eastern Han could have thought ofthe original etymology of su when he adopted this character to name a text.During the Ming dynasty, Wu Kun dX(1551 1620?), author of theHuang Di nei jing su wen zhu� +"g�: `, following his interpretation ofgjing as a pattern revered through myriad generations, suggested: Gen-eral investigations are called su wen. 63 Similarly, Ma Shi ��, author of theHuang Di nei jing su wen zhu zheng fa wei� +"g�: `�oLof 1586, wrote: The Su wen is a text consisting of a general dialogue between Huang Di andhis six subjects Qi Bo, Gui Yuqu, Bo Gao, Shao Shi, Shao Yu, and Lei Gong. 64Zhang Jiebin i"�, author of the Lei jing�g, agreed: General questions,that is meant by Su wen. 65 The meaning general, common, as suggestedby Wu Kun, Ma Shi, and Zhang Jiebin, may well have been implied by thephrase su wen.However, one might also argue that the character su was usedin a metaphorical transfer of its original meaning white silk in the senseof simple, unadorned, and also empty, not preoccupied [ Pobierz całość w formacie PDF ]

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