神隱 - K124
神隱 Shen yin |
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| 別名 Other Titles: 神隱二卷, 神隱志, 臞仙神隱書 |
| 有關人物 Associated Persons: 朱權
出版地區 Place(s) of Publication: None Known 版式 Format: 木刻版 出版者 Publisher(s): 朱拱枘 出版年 Publication Date: 載於 Located In: Sandong shiyi - K Volume 17, pp. 478–560. |
| Cite as 引用為: "CRTA 神隱 - K124" |
The Shenyin 神隱 (Divine Hermitage) is a book on Daoist self-cultivation authored by the Prince of Ning Zhu Quan 寧王朱權 (1378–1448).
別名 Other Titles
神隱二卷, 神隱志, 臞仙神隱書
出版地區 Place(s) of Publication
Ming Dynasty Jiangxi (?)
出版年 Publication Date(s)
Preface dated 1408. The present reprint (K124) is identical to the reprint seen in the Zangwai Daoshu (E162). Both reprints (K124 and E162) are based on the same edition. The corresponding edition is now preserved at the National Library of China 中國國家圖書館, Beijing (Schachter 2022). It was first published by Zhu Gongrui 朱拱枘 (1487–1550), who was one of Zhu Quan's many disenfranchised descendants. A particular seal shows that this edition was previously owned by the great Qing bibliophile Wu Quan 吳銓 (fl. 1723–1735) (Schachter 2022).
有關人物 Associated Person(s)
No Additional Information
內容 Contents
- 神隱序 [頁479–480]
- 壺天神隱記 [頁481]
- 上天府神隱家書 [頁482]
- 上卷目錄 [頁483]
- 卷上 [頁483–514]
- 攝生之道五條
- 山人家事
- 知天聽命
- 寄傲宇宙
- 嘯詠風月
- 弄丸餘暇
- 閑中日月
- 醉裹乾坤
- 神遊天闕
- 縱橫人我
- 放浪形骸
- 㧺弄造化
- 曠志物外
- 枕流漱石
- 雲窓鶴臺
- 松風蘿月
- 茆亭酌月
- 遁世無間
- 坐石觀雲
- 掃花弄月
- 滄浪濯足
- 鋤雲畊月
- 風帘邀客
- 留連山客
- 一簑江表
- 扁舟五湖
- 醉鄉深處
- 要知盧背安
- 湏知牛背穩
- 卜藥之計二十三條
- 草堂清興四十七條
- 草堂雜用二十二條
- 道具之屬十八條
- 山家農具十五條
- 仙家服食二十一條
- 山居飲食九十九條
- 收藏果物二十七條
- 造麵醖酒醋日十二條
- 醃肉瓜菜鲊脯日二條
- 禁辟䖝物七十三條
- 卷下 [頁515–558]
- 目錄 [頁515]
- 歸田之計（春一百五十一條；夏一百二十三條；秋一百五條；冬八十六條）[頁515–553]
- 牧養之法十六條 [頁554–555]
- 治六畜諸病法六十四條 [頁555–558]
- 神隱下卷序 [頁558–559]
- 四庫全書總目：神隱志二卷 提要 [頁560]
序跋等 Prefaces and Postfaces
- 神隱序
- 壺天隱人涵虛子臞仙
- 書時在戊子也
- 壺天神隱記
- 神隱下卷序
- 壺天隱人涵虛子臞仙書
註疏 Commentary
The Prince of Ning Zhu Quan was the seventeenth son of the Ming founder Zhu Yuanzhang 朱元璋 (1328–1398). Zhu Quan set the precedent for the institutionalization of Daoism among Ming princes (Wang 2012). In his works, the prince adopts various Daoist titles, including the Emaciated Immortal (Quxian 臞仙) and the Master Who Embraces the Void (Hanxu Zi 涵虚子). Foremost among Zhu Quan’s Daoist titles, however, is the pompous divine name “True Lord from the Southern Pole” (Nanji chongxu miaodao zhenjun 南極冲虛妙道真君). Zhu Quan signs his most important Daoist works as the True Lord. These books include his magnum opus, the Jade Slips from Great Clarity (Taiqing yuce 太清玉冊), which is dated to 1444 but survives as late Ming editions (Schachter 2018b).
In 1403, Yongle (Zhu Di 朱棣, 1360–1424) usurped the throne. Apart from rehabilitating princes who had been imprisoned or demoted by the Jianwen emperor (Zhu Yunwen 朱允炆, 1377–1402), Yongle reinvested Zhu Quan in Nanchang 南昌 (in the Jiangxi 江西 area). From the late Ming onwards, scholars have interpreted the Shenyin as Zhu Quan’s attempt at avoiding Yongle’s suspicion. According to this interpretation, which has won the uncritical endorsement of modern scholars (Yao 2020, Liu 2021), the Shenyin signals Zhu Quan’s disengagement from politics.
According to Schachter (2022, forthcoming), however, the Shenyin is a book on sagely governing. If anything, this book represents Zhu Quan’s attempt at convincing Yongle to adopt Daoist self-cultivation as the foundation of Ming governing.
This edition of the Shenyin contains important paratextual materials, including a preface dated to 1408 and an undated letter in which Zhu Quan deploys the divine title True Lord for the first time (Schachter 2018a; 2020; 2022). In his study of the said letter, Schachter (2022) demonstrates that the document explains the extraordinary circumstances leading Zhu Quan to compile the Shenyin and present it to Yongle. After erecting a divine hermitage (shenyin 神隱) on Xishan 西山 and practicing Daoist self-cultivation for several years, Zhu Quan was allegedly visited by a celestial emissary. In the letter, Zhu Quan refers to the mystical encounter as proof of his divine pedigree and credentials in matters of sagely governing.
The Shenyin is divided into two fascicles (juan 卷). Roughly speaking, the first fascicle concerns methods for nourishing life, spiritual practices, not to mention methods for preparing foods and drinks. The second fascicle focuses on agricultural lore. In sum, the Shenyin describes how Yongle and his Ming subjects may live a frugal lifestyle devoted to self-cultivation, which is key for implementing Daoist governing.
參考文獻 Bibliography
Richard G. Wang, The Ming Prince and Daoism: Institutional Patronage of an Elite, Oxford University Press, 2012.
Bony Schachter, Nanji Chongxu Miaodao Zhenjun: The Tianhuang zhidao taiqing yuce and Zhu Quan’s (1378-1448) Apotheosis as a Daoist God, PhD Dissertation (The Chinese University of Hong Kong), 2018.
Bony Schachter, "Printing the Dao: Master Zhou Xuanzhen, The Editorial History of the Jade Slips of Great Clarity and Ming Quanzhen Identity," in Daoism: Religion, History and Society, No. 10 (2018), 1–86.
Bony Schachter, “Material Apotheosis: The Editions of the Divine Pivot Ready to Hand and the Ritual Underpinnings of Zhu Quan’s Divine Authorship,” in Acta Orientalia Hung., 73 (2020) 3, 467–499.
Bony Schachter, “Parting Ways: Daoism, Politics, and the Ming Book in Zhu Quan’s Letter to Yongle,” in T'oung Pao (forthcoming, 2022).
姚品文，段祖青，從《神隱》看隱居南昌的朱權，《明清文學與文獻》，第九期，2020年12月，頁3-20。
劉青，朱權の養生思想の形成と展開 ——《活人心》《神隱》を中心に，《東方宗教》，第百三十五期，2021年，頁1-19。
電子全文 Digital Fulltext
有關書刊 See Also and Parallel Texts
- 神隱 - E162 facsimile of same edition
