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(Fl. Ca. 1288) WONDROUS WAY of PEERLESS ORTHODOX TRUTH

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(Fl. Ca. 1288) WONDROUS WAY of PEERLESS ORTHODOX TRUTH THE NATURE AND FUNCTION OF THE BUDDHIST AND RU TEACHINGS IN LI DAOCHUN'S (fl. ca. 1288) WONDROUS WAY OF PEERLESS ORTHODOX TRUTH • By Paul Benjamin Michael Crowe B.A., University of Calgary, 1988 M. A., University of Calgary, 1992 M.A. University of British Columbia, 1997 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY In THE FACULTY OF GRADUATE STUDIES Department of Asian Studies We accept this thesis as conforming To the required standard THE UNIVERSITY OF BRITISH COLUMBIA November 2004 © Paul B.M. Crowe, 2004 Abstract This study examines of the way of cultivation taught by Li Daochun (fl. ca. 1288) and preserved by him and several of his disciples in two lengthy works: Qingan yingchan ziyulu (Dialogic Treatise of Master Qingan yingchan) and the Zhonghe ji (Anthology on the Centre and Harmony). Li describes his teaching as the "Wondrous Way of Peerless Orthodox Truth" and claims that great teachers have transmitted it wordlessly down through the ages. Further, it lies at the heart of the Three Teachings: Buddhist, Ru literati, and Daoist. This "Wondrous Way," being fundamentally beyond words, simultaneously exists outside the confines of the "Three Teachings." It is well known among scholars studying the many varied facets of what is referred to generally as "Taoism" that teachers such as Li Daochun, who described themselves as Golden Elixir (jindan) adepts, also represented themselves as unifiers of the Three Teachings. It has often been noted that Golden Elixir texts show evidence of influence from Buddhism, (Chan Buddhism in particular) and from ideas associated with the way of personal cultivation taught by Confucius and Mencius, and later reinvented by Ru literati of the Song and Yuan dynasties and, at the close of the thirteenth century, unified by Zhu Xi (1130-1200) under the designation "Daoxue" (Teaching of the Way). Employing translated material from the two texts mentioned above, this study enriches these observations with greater detail concerning the precise nature of the influences, both in terms of their provenance and the way in which Li has reinterpreted and incorporated these "Teachings" into his way of cultivation. This added detail sheds light on what Li thought the labels "Buddhist Teaching" and "Ru Teaching" represented. By examining exactly how these teachings were adapted to Li Daochun's "Wondrous Way of Peerless Orthodox Truth" insight is ii also gained into Li's formation of his own identity. He demonstrates a high degree of facility with a variety of Buddhist doctrines and the Daoxue approach to cultivation as uses his impressive understanding to mould the "Teachings" to his own purposes. Ultimately, Li's project of "unification" rests on his efforts at recreation. Table of Contents Abstract ii Table of Contents .iv List of Figures .vii Acknowledgements • viii Chapter 1 An Introduction to Li Daochun and His Historical Circumstances 1 1.1 The Subject and Purpose of this Study 1 1.2 An Overview of Translated Sections 3 1.3 Li Daochun 7 1.4 General Historical Circumstances in which Li Taught 12 Chapter 2 Translations from the Zhonghe Ji and Qingan yingchan zi yulu 22 2.1 Anthology on the Centre and Harmony 22 2.2 Forward to the Dialogic Treatise of Qingan yingchan zi. 45 2.3 Dialogic Treatise of Qingan Yingchan zi (Chapter 1) 48 2.4 Dialogic Treatise of Qingan Yingchan zi (Chapter 2) 75 2.4. a Mind-essentials of the Way and Virtue. 75 2.5 Dialogic Treatise of Qingan Yingchan zi (Chapter 6) 105 2.5. a Elucidating Doubt Concerning the Yellow Center 105 2.5.b The Pattern of the Ru Scholars 126 2.5.c The Buddhist Teaching ...132 iv Chapter 3 The Place of "Buddhism" in Li Daochun's Way of Cultivation 143 3.1 Introduction : 143 3.2 Pedagogy 144 3.3 Buddhist Doctrine in Li's Teachings 160 3.3.a The Buddhist Verses 162 3.3.b Letting Go, Seeing the Light, and Stillness 175 3.4 Conclusion 205 Chapter 4 Ru Thought in Li Daochun's Way of Cultivation. 209 4.1. Introduction '.. 209 4.2 Li's Daochun's Conception of "Ru"... 210 4.2 The Ru Verses 218 4.3 Adaptation of Daoxue Terms to Li's Way of Cultivation 256 4.5 Conclusion 275 Chapter 5 Concluding Remarks 281 5.1 Introduction 281 5.2 The "Buddhist Teaching" 281 5.3 The "Ru Teaching" 284 5.4 Li Dao Chun's View of His Own Teaching 287 5.5 Future Research 292 Appendix I: Twelve Hexagrams Representing the Phasing of the Fire 295 Appendix II: The Diagram of Letting Go and According With 296 Version 1 296 v Version 2. 297 Appendix III: Diagram of Illuminating and Misleading 298 Appendix IV: Dongshan's Five Ranks 299 Bibliography of Texts Cited 301 vi List of Figures Figure 1: Diagram of the Supreme Ultimate 22 Figure 2: Diagram of the Centre and Harmony 24 Figure 3: Diagram of Letting Go and According With 26 Figure 4: Diagram of Illuminating and Misleading 28 Figure 5: Two Truths.... '. 168 Figure 6: Diagram of Letting Go and According With (Chinese) 176 Figure 7: Diagram of Illuminating and Misleading (Chinese) 178 Figure 8: Fu Hexagram 238 Figure 9: Correlation of Hexagrams with Twelve Earthly Branches 240 Figure 10: Zhou Dunyi's Diagram of the Supreme Ultimate .....252 Figure 11: Diagram of the Centre and Harmony 257 Figure 12: The Supreme Ultimate 264 Figure 13: The Three Fives of "Households" ..........271 Figure 14: Twelve Hexagrams and Fire Phasing 295 vii Acknowledgements Even in its present decidedly imperfect state, this project has required considerable time and energy, which has at times taken its toll on family and friends. By virtue of a name on the front cover, the author receives recognition, for better or worse, for the fruits of his labour. As Confucius reminds us we are part of an extended web of social support and it is here that I take the opportunity to extend thanks to all those who have provided me with the emotional, material, and intellectual support to see this task through to completion. First, thanks must be extended to my wife Judy who has now endured three graduate degrees during which time my financial contributions to our household have been scant at best. At a time when one's individual worth is frequently based on material success, she has remained supportive of my arcane preoccupations that ensured anything but worldly wealth. Thanks are due also for her immense patience when I had to forgo family holidays, parties, and outings to remain home ensconced with a volume of the Daozang and a pile of dictionaries. Without her patience, I would certainly not be writing these acknowledgements. Secondly, I thank my son Aidan with whom I spent virtually every day from the age of twelve weeks to five years. Taking care of a baby and then a young boy extended this project by a couple of years but also kept at least one of my feet grounded in the "real world." Those years were precious beyond words. Clearly many members of the university community also contributed guidance, support, and thoughtful criticisms. Foremost is the work of my supervisor Professor Daniel L. Overmyer the embodiment of a scholar and a gentleman if ever there was one. I owe Professor Overmyer many thanks for having seen some potential in my work despite my lack of ability in Classical Chinese when I arrived at UBC in 1993. When I think back to some of the mangled translations I prepared and discussed in his graduate reading seminar on "Precious Volumes" (Baojuan Jf^) it is a wonder that his encouragement continued unabated. Many scholars would have thrown in the proverbial towel and moved on. Thanks to the time and space he so judiciously made available this task was eventually undertaken and is now complete. During my comprehensive exam preparations Professor Overmyer and his wife, Estella, graciously made their home available for extended and lively discussions of religion and philosophy over tea and vegetarian baozi. Opportunities for such conversation and the genuine exchange of ideas are all too rare and something for which I am grateful. Professors Harjot Oberoi and Nam-lin Hur are also owed thanks for their willingness to participate as committee members and for their challenging questions prepared for my comprehensive examinations. Both are actively engaged in research and have had heavy teaching commitments throughout the preparation of this dissertation and so their willingness to commit additional time is appreciated. Professor Daphna Arbel from the Department of Classical Near Eastern and Religious Studies and Professor Emeritus Alexander Woodside from the History Department sat as University Examiners and brought their own expertise, insights, and perspectives to bear on this dissertation with very carefully considered and enlightening questions. Should this project move on to publication their advice and opinions will be carefully considered. Few scholars have spent substantial time on the subject of Taoist inner alchemy and so it was very fortunate that Professor Fabrizio Pregadio was willing to act as external examiner. I have long respected his work and admired his tireless efforts to share research findings in this rather obscure field of study with colleagues around the world through his substantial contributions to the World Wide Web over and above his academic publications. As always, his comments combined a broad familiarity with the field and careful attention to detail. His fair and balanced response to this dissertation was both encouraging and helpful. Thanks are owed for the obvious care taken in preparing his report and for the purposes of publication due and careful consideration will be given to every point made.
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