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BAOPU ZI 215

W Han Bingfang 1986; Johnson 1995a; Li Shiyu 1957; Li Shiyu 1961; Ma Xisha
1986; Ma Xisha 1994; Overmyer 1976, 176-86; Overmyer 1985; Overmyer 1999;
Overmyer and Li 1992; Sakai Tadao 1960, 437-55; Sawada Mizuho 1975; Yoshioka
Yoshitoyo 1952, 2-69; Zheng Zhenduo 1938, 2: 306-46

* shanshu; ETHICS AND MORALS; TAOISM AND POPULAR SECTS

Baopuzi

Book of the Master Who Embraces Simplicity

*Ge Hong's (283- 343) Baopu zi is divided into Inner Chapters CNeipian" i*J.,
CT II85), mainly devoted to descriptions and comments concerning religious
practices, and Outer Chapters CWaipian" 7'~., CT II87), dealing with the
"discourses of the literati" (rushuo 1~~) . Originally independent, since the
Ming period the two parts have often been printed together. Many Western
scholars, however, conventionally apply the title Baopu zi to the Inner Chapters
only. This part of Ge Hong's work has frequently been seen in the past as the
main textual source for early medieval Taoism. Studies published in the last two
decades have challenged this view, showing that the text is not a Taoist scripture
and revealing the intent underlying its composition: glorifying the religious and
ritual legacy of Jiangnan rI1¥i (the region south of the lower Yangzi River),
emphasizing the superiority of certain traditions over others, and enhancing
their prestige among the social elite to which Ge Hong belonged.
Although the contents of the Baopu zi are not arranged according to a definite
plan, some chapters focus on specific themes. Chapter I, in particular, consists
of a poetical description of the Dao as Mystery (*xuan), the unknowable Origin
of being. Chapter 2 deals with immortals and immortality. Chapters 4, II, and
16 are mainly devoted to alchemy (*waidan). Chapter 17 describes practices
for avoiding the dangers that one may meet while living in retirement, from
the bites of poisonous animals to visions of demons. Chapter 18 is devoted
to meditation techniques. Chapter 19 contains a tribute to Ge Hong's master,
*Zheng Yin, and a list of about two hundred texts and about sixty talismans
(*FU) that were part of the religious heritage of southeastern China in the
third and the fourth centuries.

The "minor arts. " According to Ge Hong, three groups of texts represented the
traditions of Jiangnan in his time. The first includes the * Sanhuang wen (Script
of the Three Sovereigns), the *Wuyue zhenxing tu (Charts of the Real Forms
of the Five Peaks), and associated writings; the econd, the *Taiqing scriptures