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In 648 CE, Tang imperial authorities collected every copy of the Writ of the Three Sovereigns (Sanhuang wen) from the four corners of the empire and burned them. The formidable talismans at its core were said not only to extend their owners’ lifespan and protect against misfortune, but also propel them to stratospheric heights of power, elevating them to the rank of high minister or even emperor. Only two or three centuries earlier, this controversial text was unknown in most of China with the exception of Jiangnan in the south, where it was regarded as essential local lore. In the span of a few generations, the Writ of the Three Sovereigns would become the cornerstone of one of the three basic corpora of the Daoist Canon, a pillar of Daoism—and a perceived threat to the state.

This study, the only book-length treatment of the Writ of the Three Sovereigns in any language, traces the text’s transition from local tradition to empire-wide institutional religion. The volume begins by painting the social and historical backdrop against which the scripture emerged in early fourth century Jiangnan before turning to its textual history. It reflects on the work’s centerpiece artifacts, the potent talismans in celestial script, as well as other elements of its heritage, namely alchemical elixirs and “true form” diagrams. During the fifth and sixth centuries, with Daoism coalescing into a formal organized religion, the Writ of the Three Sovereigns took on a symbolic role as a liturgical token of initiation while retaining its straightforward language of sovereignty and strong political overtones, which eventually led to its prohibition. The writ endured, however, and later experienced a revival as its influence spread as far as Japan. Despite its central role in the development of institutional Daoism, the Writ of the Three Sovereigns has remained an understudied topic in Chinese history. Its fragmentary textual record combined with the esoteric nature of its content have shrouded it in speculation. This volume provides a lucid reconstruction of the text’s hidden history and enigmatic practices while shedding light on its contributions to the religious landscape of medieval China.

Series Editors’ Preface vii

Acknowledgments ix

Conventions xiii

Introduction 1

Chapter One 17

e Writ in Early Medieval Southern China

Chapter Two 49

e Religious Life of Objects:

e Talismans of the Writ and eir Surviving Fragments

Chapter Three 83

Beyond Talismans:

Alchemy, Charts, and Meditation in Relation to the Writ

Chapter Four 121

From Local Lore to Universal Dao:

e Cavern of Divinity and the Early Daoist Canon

Chapter Five 155

e Writ and Its Corpus: e Rise and

Fall of the Cavern of Divinity in Institutional Daoism

Conclusion 193

Contents

The Chinese University of Hong Kong Press: Copyrighted Materials

vi ︱ Contents

Appendix 1 215

List of Variant Titles for the Writ of the Three Sovereigns

(Sanhuang wen) in Early Medieval Sources

Appendix 2 219

Synopsis of the Principal Six Dynasties Sources Containing

Fragments of the Writ of the Three Sovereigns (Sanhuang wen)

and Its Oral Instructions

Appendix 3 225

Comparative List of Talismans from the “Essential Instructions

from the Western Citadel on the Great Characters in Celestial

Script of the Three Sovereigns” (Xicheng yaojue sanhuang tianwen

dazi) and the “Essential functions of the ree Sovereigns”

(Sanhuang yaoyong pin)

Appendix 4 231

Comparative Inventory of Transmission Gages

Associated with the Writ of the Three Sovereigns (Sanhuang wen)

Notes 237

Works Cited 317

Index 355

Dominic Steavu is associate professor of Chinese religions and Chinese Buddhism at the University of California, Santa Barbara.

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书籍介绍

In 648 CE, Tang imperial authorities collected every copy of the Writ of the Three Sovereigns (Sanhuang wen) from the four corners of the empire and burned them. The formidable talismans at its core were said not only to extend their owners’ lifespan and protect against misfortune, but also propel them to stratospheric heights of power, elevating them to the rank of high minister or even emperor. Only two or three centuries earlier, this controversial text was unknown in most of China with the exception of Jiangnan in the south, where it was regarded as essential local lore. In the span of a few generations, the Writ of the Three Sovereigns would become the cornerstone of one of the three basic corpora of the Daoist Canon, a pillar of Daoism—and a perceived threat to the state.

This study, the only book-length treatment of the Writ of the Three Sovereigns in any language, traces the text’s transition from local tradition to empire-wide institutional religion. The volume begins by painting the social and historical backdrop against which the scripture emerged in early fourth century Jiangnan before turning to its textual history. It reflects on the work’s centerpiece artifacts, the potent talismans in celestial script, as well as other elements of its heritage, namely alchemical elixirs and “true form” diagrams. During the fifth and sixth centuries, with Daoism coalescing into a formal organized religion, the Writ of the Three Sovereigns took on a symbolic role as a liturgical token of initiation while retaining its straightforward language of sovereignty and strong political overtones, which eventually led to its prohibition. The writ endured, however, and later experienced a revival as its influence spread as far as Japan. Despite its central role in the development of institutional Daoism, the Writ of the Three Sovereigns has remained an understudied topic in Chinese history. Its fragmentary textual record combined with the esoteric nature of its content have shrouded it in speculation. This volume provides a lucid reconstruction of the text’s hidden history and enigmatic practices while shedding light on its contributions to the religious landscape of medieval China.