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Laozi Zhongjing)
A Study of the Central Scripture of Laozi (Laozi zhongjing) Alexandre Iliouchine A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts, Department of East Asian Studies McGill University January 2011 Copyright Alexandre Iliouchine © 2011 ii Table of Contents Acknowledgements......................................................................................... v Abstract/Résumé............................................................................................. vii Conventions and Abbreviations.................................................................... viii Introduction..................................................................................................... 1 On the Word ―Daoist‖............................................................................. 1 A Brief Introduction to the Central Scripture of Laozi........................... 3 Key Terms and Concepts: Jing, Qi, Shen and Xian................................ 5 The State of the Field.............................................................................. 9 The Aim of This Study............................................................................ 13 Chapter 1: Versions, Layers, Dates............................................................... 14 1.1 Versions............................................................................................. 15 1.1.1 The Transmitted Versions..................................................... 16 1.1.2 The Dunhuang Version........................................................ -
The Old Master
INTRODUCTION Four main characteristics distinguish this book from other translations of Laozi. First, the base of my translation is the oldest existing edition of Laozi. It was excavated in 1973 from a tomb located in Mawangdui, the city of Changsha, Hunan Province of China, and is usually referred to as Text A of the Mawangdui Laozi because it is the older of the two texts of Laozi unearthed from it.1 Two facts prove that the text was written before 202 bce, when the first emperor of the Han dynasty began to rule over the entire China: it does not follow the naming taboo of the Han dynasty;2 its handwriting style is close to the seal script that was prevalent in the Qin dynasty (221–206 bce). Second, I have incorporated the recent archaeological discovery of Laozi-related documents, disentombed in 1993 in Jishan District’s tomb complex in the village of Guodian, near the city of Jingmen, Hubei Province of China. These documents include three bundles of bamboo slips written in the Chu script and contain passages related to the extant Laozi.3 Third, I have made extensive use of old commentaries on Laozi to provide the most comprehensive interpretations possible of each passage. Finally, I have examined myriad Chinese classic texts that are closely associated with the formation of Laozi, such as Zhuangzi, Lüshi Chunqiu (Spring and Autumn Annals of Mr. Lü), Han Feizi, and Huainanzi, to understand the intellectual and historical context of Laozi’s ideas. In addition to these characteristics, this book introduces several new interpretations of Laozi. -
Official Colours of Chinese Regimes: a Panchronic Philological Study with Historical Accounts of China
TRAMES, 2012, 16(66/61), 3, 237–285 OFFICIAL COLOURS OF CHINESE REGIMES: A PANCHRONIC PHILOLOGICAL STUDY WITH HISTORICAL ACCOUNTS OF CHINA Jingyi Gao Institute of the Estonian Language, University of Tartu, and Tallinn University Abstract. The paper reports a panchronic philological study on the official colours of Chinese regimes. The historical accounts of the Chinese regimes are introduced. The official colours are summarised with philological references of archaic texts. Remarkably, it has been suggested that the official colours of the most ancient regimes should be the three primitive colours: (1) white-yellow, (2) black-grue yellow, and (3) red-yellow, instead of the simple colours. There were inconsistent historical records on the official colours of the most ancient regimes because the composite colour categories had been split. It has solved the historical problem with the linguistic theory of composite colour categories. Besides, it is concluded how the official colours were determined: At first, the official colour might be naturally determined according to the substance of the ruling population. There might be three groups of people in the Far East. (1) The developed hunter gatherers with livestock preferred the white-yellow colour of milk. (2) The farmers preferred the red-yellow colour of sun and fire. (3) The herders preferred the black-grue-yellow colour of water bodies. Later, after the Han-Chinese consolidation, the official colour could be politically determined according to the main property of the five elements in Sino-metaphysics. The red colour has been predominate in China for many reasons. Keywords: colour symbolism, official colours, national colours, five elements, philology, Chinese history, Chinese language, etymology, basic colour terms DOI: 10.3176/tr.2012.3.03 1. -
Introduction
Notes Introduction 1. Hobsbawm 1990, 66. 2. Diamond 1998, 322–33. 3. Fairbank 1992, 44–45. 4. Fei Xiaotong 1989, 1–2. 5. Diamond 1998, 323, original emphasis. 6. Crossley 1999; Di Cosmo 1998; Purdue 2005a; Lavely and Wong 1998, 717. 7. Richards 2003, 112–47; Lattimore 1937; Pan Chia-lin and Taeuber 1952. 8. My usage of the term “geo-body” follows Thongchai 1994. 9. B. Anderson 1991, 86. 10. Purdue 2001, 304. 11. Dreyer 2006, 279–80; Fei Xiaotong 1981, 23–25. 12. Jiang Ping 1994, 16. 13. Morris-Suzuki 1998, 4; Duara 2003; Handler 1988, 6–9. 14. Duara 1995; Duara 2003. 15. Turner 1962, 3. 16. Adelman and Aron 1999, 816. 17. M. Anderson 1996, 4, Anderson’s italics. 18. Fitzgerald 1996a: 136. 19. Ibid., 107. 20. Tsu Jing 2005. 21. R. Wong 2006, 95. 22. Chatterjee (1986) was the first to theorize colonial nationalism as a “derivative discourse” of Western Orientalism. 23. Gladney 1994, 92–95; Harrell 1995a; Schein 2000. 24. Fei Xiaotong 1989, 1. 25. Cohen 1991, 114–25; Schwarcz 1986; Tu Wei-ming 1994. 26. Harrison 2000, 240–43, 83–85; Harrison 2001. 27. Harrison 2000, 83–85; Cohen 1991, 126. 186 • Notes 28. Duara 2003, 9–40. 29. See, for example, Lattimore 1940 and 1962; Forbes 1986; Goldstein 1989; Benson 1990; Lipman 1998; Millward 1998; Purdue 2005a; Mitter 2000; Atwood 2002; Tighe 2005; Reardon-Anderson 2005; Giersch 2006; Crossley, Siu, and Sutton 2006; Gladney 1991, 1994, and 1996; Harrell 1995a and 2001; Brown 1996 and 2004; Cheung Siu-woo 1995 and 2003; Schein 2000; Kulp 2000; Bulag 2002 and 2006; Rossabi 2004. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
The Dictionary of Chinese Deities
THE DICTIONARY OF CHINESE DEITIES HAROLD LIU For everyone who love Chinese myth A Amitabha Amitabha is is a celestial buddha described in the scriptures of the Mahayana school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. An Qisheng An immortal who had live 1.000 year at he time of Qin ShiHuang. According to the Liexian Zhuan, Qin Shi Huang spoke with him for three entire days (including nights), and offered Anqi jade and gold. He later sent an expedition under Xu Fu to find him and his highly sought elixir of life. Ao Guang The dragon king of East sea. He is the leader of four dragon king. His son Ao Bing killed by Nezha, when his other two son was also incapitated by Eight Immortals. Ao Run The dragon king of West Sea. His crown prine named Mo Ang and help Sun Wukong several times in journey to the West story.His 3th son follow monk XuanZhang as hisdragon horse during Xuan Zhang's journey to the West. Ao Qin The dragon king of South sea AoShun The dragon King of North sea. Azzure dragon (Qing Long) One of four mythical animal in China, he reincanated many times as warrior such as Shan Xiongxin and Yom Kaesomun, amighty general from Korea who foiled Chinese invasion. It eleemnt is wood B Bai He Tongzhu (white crane boy) Young deity disciple of Nanji Xianweng (god of longevity), he act as messenger in heaven Bai Mudan (White peony) Godess of temptress Famous prostitute who sucesfully tempt immortal Lu Dongbin to sleep with her and absorb his yang essence. -
A Conversation with Wu Jian'an, by John Tancock Yishu
John Tancock A Conversation with Wu Jian’an John Tancock: Rather than write an essay on your development as an artist, I am going to ask you a series of questions so that you can speak for yourself. I hope we can clarify what you believe are the defining characteristics of your growth as an artist over the last decade. From looking at your biography, I know that you were born in Beijing in 1980 and graduated with a B.A. from the Beijing Institute of Broadcasting in 2002. I would like to know what happened in the first twenty-two years of your life to make you the artist that you are today. Could you please fill in that very large gap in our knowledge? Firstly, please tell me something about your family background and your interests as a child and teenager? Wu Jian’an: Thank you, John. My parents are from a background in the sciences; they are both mechanical engineers, and my father was outstanding in his field. They are both very clear thinkers and have a sincere belief in science. Even today, they still discuss mechanical engineering problems, many of which involve theoretical physics that I’ve never understood. Nevertheless, it has always fascinated me. Each time my father discusses these topics, he starts from simple phenomena that lead to abstract theory. I was always fascinated by simple things, precisely because I never thought such simple things could be queried, but when the discussion moved on to abstract theory, I was usually lost. Looking back, I was interested in a lot of things when I was young, but animals were always a major interest. -
Purpose and Variation in Religious Records of the Tang
tang religious records nathan woolley The Many Boats to Yangzhou: Purpose and Variation in Religious Records of the Tang n Tang China during the seventh century, the official Dou Dexuan I 竇德玄 (598–666) was once travelling on government business to Yangzhou when he met an otherworldly being who warned Dou of his impending death. Fortunately for Dou, this fate was avoided and he went on become one of the highest officials in the empire. Four texts agree on this core narrative but differ in their descrip- tions and details. The four texts — an item from an otherwise lost Dao- ist collection, a work describing the lineage of Shangqing Daoism, an anecdote attributed to a Buddhist collection of evidential miracles, and an entry in the compilation of a late-Tang Daoist master — display contrasting priorities in how they depict religious experience and prac- tice. They all date to within a period of around two centuries, but their interrelations remain unclear. The contrasts, however, provide a win- dow for examining the purposes that lay behind the creation of certain types of religious text, as well as contemporary perceptions of religious culture. Although not sharply divergent in terms of format, there are in fact differences among them that point to fundamental processes in the production of narrative and religious texts in China. Through the history of Chinese writing and texts, a single nar- rative may occur in different guises. It may simply be that a writer imbued an existing narrative with a changed focus and thereby pro- duced a different rendering. Alternatively, a tale could be updated to fit new social circumstances and expectations, or new developments in genre and performance. -
Book of Lieh-Tzu / Translated by A
ft , I ' * * < The B 2 I it* o f Lieh- i - I /\ Classic of Tao i > *• A Translated by A. C. GRAHAM . t The Book o f Lieh-tzu A Classic o f the Tao translated by A. C. GRAHAM Columbia University Press New York Columbia University Press Morningside Edition 1990 Columbia University Press New York Copyright © 1960, 1990 by A. C. Graham Preface to the Morningside Edition copyright © 1990 by Columbia University Press Library of Congress Cataloging-in-Publication Data Lieh-tzu, 4th cent. B.C. [Lieh-tzu. English] The book of Lieh-tzu / translated by A. C. Graham, p cm.—(Translations from the Oriental classics) Translation of: Lieh-tzu. Includes bibliographical references. ISBN 0-231-07236-8 ISBN 0-231-07237-6 (pbk.) I Graham, A. C. (Angus Charles) II. Title. III. Series. BL1900.L482E5 1990 181'.114-dc2o 89-24°35 CIP All rights reserved Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. Printed in the United States of America c 10 9 8 7 6 5 4 3 2 1 p 10 9 8 Translations from the Asian Classics EDITORIAL BOARD Wm. Theodore de Bury, Chair Paul Anderer Irene Bloom Donald Keene George A. Saliba Haruo Shirane David D. W. Wang Burton Watson Contents Preface to the Morningside Edition xi Preface xvii Dramatis Personae xviii—xix Introduction i HEAVEN'S GIFTS 14 2 THE YELLOW EMPEROR 32 3 KING MU OF CHOU 58 4 CONFUCIUS 74 5 THE QUESTIONS OF T'ANG 92 6 ENDEAVOUR AND DESTINY 118 7 YANG CHU 135 8 EXPLAINING CONJUNCTIONS t58 Short Reading List 182 Textual Notes 183 i x Preface to the Morningside Edition A significant change since this book was first published in 196o is that we have learned to see philosophical Taoism in a new historical perspective. -
The Doctrines and Dogma of Weixin Shengjiao the New Religion of the World Taiwan Weixin Shengjiao
Chapter 3 The doctrines and dogma of Weixin Shengjiao The New Religion of the World Taiwan Weixin Shengjiao The sect is established by heaven and earth. The principles were established by the sages. Weixin Shengjiao learns the laws of Heaven and Earth and practices them. Ancestor Fuxi Shi Lady of the Nine Heavens) Three Chinese ancestors Chiyou Emperor Yellow Emperor Yan Emperor Gui Gu Immortal Master Wan Chan Lao Chu Grand Master Hun Yuan Eternities - 32 - Chapter 3 The doctrines and dogma of Weixin Shengjiao Ancestor Fuxi Shi makes his first draw as Heaven; second as Earth. Wuji is considered as the Primordial (earlier heaven eight guas), so it is emptiness. Then Jiutian Xuannu inherited the knowledge. Tai chi is the Manifested (later heaven eight guas). Two polarities give rise to four phenomena. Then the knowledge of Bagua was passed to Three Chinese Ancestors Yellow Emperor and Yan Emperor. The Original Bagua is the knowledge of Feng Shui, describing mountains and rivers or practicing divination. Chiyou Emperor created the Later Heaven Nine Places and Eight Guas It is three Yuan Nine Yuan . Then the successor of Sage Gui Gu Immortal Master Wan Chan Lao Chu followed. Wang Chan Lao Chu and Grand Master Hun Yuan united and passed the knowledge to modern time. That is the reason why it is difficult for people to see the mystery of I Ching Feng Shui, and now it appeared after so many disasters. Weixin Shengjiao honors Wang Chan Lao Chu and considered him as the leader of Tian-jie (the ecclesial world) while Grand Master Hun Yuan is a master in mankind’s world. -
The Taoist Religion
Digitized by the Internet Archive in 2011 with funding from University of Toronto http://www.archive.org/details/taoistreligionOOpark : ,The Taoist Religion BY E. H. PARKER {Professor of Chinese at the Owens College). I REPRINTED FROM THE "DUBLIN REVIEW. PRICE Is. 6d. / Xonfcon LUZAC & CO., OREIGN AND ORIENTAL PUBLISHERS, ETC., 46 GREAT RUSSELL STREET, W. {Opposite the British Museum.) : The Taoist Religion i E. H.^ PARKER (Professor of Chinese at the Owens College). REPRINTED FROM THE "DUBLIN REVIEW." PRICE Is. 6<L Xonfcon LUZAC & CO., FOREIGN AND ORIENTAL PUBLISHERS, ETC., 46 GREAT RUSSELL STREET, W. (Opposite the British Museum.) 1925 ?37 59B278 8 a .54 THE TAOIST RELIGION, little is a significant fact that, whilst comparatively so IT has yet been done in the fields of Chinese etymology and history, where an ample supply of exact knowledge is at hand, almost every foreigner who has either seriously studied or superficially toyed with Chinese philosophical literature, where everything is so vague, considers himself at liberty to expatiate upon Taoism, although Confucius himself frankly declared it to be rather beyond his compre- hension, even when explained by the Taoist prophet him- self. Personally I have, for better or for worse, succeeded in surviving the nineteenth century without falling a victim if, thirty-five years to the fashionable cacoethes ; and after of dalliance with Chinese books, I at last yield to the tempter, I may at least be permitted to plead in palliation that I only commit in my approaching dotage that rash act which others have perpetrated in the heyday of their youth and fame. -
Handbook of Chinese Mythology TITLES in ABC-CLIO’S Handbooks of World Mythology
Handbook of Chinese Mythology TITLES IN ABC-CLIO’s Handbooks of World Mythology Handbook of Arab Mythology, Hasan El-Shamy Handbook of Celtic Mythology, Joseph Falaky Nagy Handbook of Classical Mythology, William Hansen Handbook of Egyptian Mythology, Geraldine Pinch Handbook of Hindu Mythology, George Williams Handbook of Inca Mythology, Catherine Allen Handbook of Japanese Mythology, Michael Ashkenazi Handbook of Native American Mythology, Dawn Bastian and Judy Mitchell Handbook of Norse Mythology, John Lindow Handbook of Polynesian Mythology, Robert D. Craig HANDBOOKS OF WORLD MYTHOLOGY Handbook of Chinese Mythology Lihui Yang and Deming An, with Jessica Anderson Turner Santa Barbara, California • Denver, Colorado • Oxford, England Copyright © 2005 by Lihui Yang and Deming An All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, except for the inclusion of brief quotations in a review, without prior permission in writing from the publishers. Library of Congress Cataloging-in-Publication Data Yang, Lihui. Handbook of Chinese mythology / Lihui Yang and Deming An, with Jessica Anderson Turner. p. cm. — (World mythology) Includes bibliographical references and index. ISBN 1-57607-806-X (hardcover : alk. paper) — ISBN 1-57607-807-8 (eBook) 1. Mythology, Chinese—Handbooks, Manuals, etc. I. An, Deming. II. Title. III. Series. BL1825.Y355 2005 299.5’1113—dc22 2005013851 This book is also available on the World Wide Web as an eBook. Visit abc-clio.com for details. ABC-CLIO, Inc. 130 Cremona Drive, P.O. Box 1911 Santa Barbara, California 93116–1911 This book is printed on acid-free paper.