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Echo of the Master, Shadow of the Buddha: the Liezi 列子 As a Medieval Masters Text

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Echo of the Master, Shadow of the Buddha: the Liezi 列子 As a Medieval Masters Text ECHO OF THE MASTER, SHADOW OF THE BUDDHA: THE LIEZI 列子 AS A MEDIEVAL MASTERS TEXT by WAYNE KREGER A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Asian Studies) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) April 2016 © Wayne Kreger 2016 ABSTRACT The present work examines the Chinese Masters Text (zishu 子書) the Liezi 列子, purported to be composed in the 5th century BCE, though more likely achieving its current form in the 4th century CE. It situates the claims Liezi in the intellectual and spiritual climate of 4th century CE in its role as a member of the Masters Text category, and reads the text's ontological and normative program in light of the flourishing xuanxue 玄 學 and prajñāpāramitā discourse of that era. Chapter One traces the evolution of the Masters Text category from the Warring States period, through the Han dynasty, and into the early medieval period, relying on the understanding of “Masters Text” offered by Wiebke Denecke in her Dynamics of Masters Literature (2010). I argue that textual authority accrued by this category serves as a sufficient impetus to create such an inauthentic document in approximately 350 CE. Chapter Two reviews the most recent contributions to the debate over the authenticity of the Liezi, and concludes that the text is certainly a 4th century CE compilation, though containing some earlier material. Chapter Three is a concise survey of the ontological and normative position of the text, with a chapter by chapter analysis of the Liezi. Chapter Four uses this analysis of the Liezi to compare the thought therein with contemporary thinkers such as Wang Bi, Guo Xiang, Ruan Ji, and Xi Kang. I conclude that the Liezi was likely compiled in an effort to argue for the ontological scheme of Wang Bi against that of Guo Xiang, and that it does not explicitly follow Ruan Ji or Xi Kang in advocating for the pursuit or practice of longevity techniques. Chapter Five compares notions of “Nonbeing” and “emptiness” in the Liezi to Buddhist speculations on “emptiness” unfolding in China up to and during the 4th century CE. I conclude that despite frequent speculation on the part of modern and pre-modern commentators, there is little conceptual alignment between the Liezi and the developing Buddhist schools. ii PREFACE This dissertation is original, unpublished, independent work by the author, Wayne Kreger. iii TABLE OF CONTENTS ABSTRACT...............................................................................................................................................ii PREFACE.................................................................................................................................................iii TABLE OF CONTENTS..........................................................................................................................iv ACKNOWLEDGEMENTS......................................................................................................................vi DEDICATION.........................................................................................................................................vii INTRODUCTION.....................................................................................................................................1 A Concise Literature Review................................................................................................................3 Structure of this Dissertation.................................................................................................................7 Notes on Conventions and Definitions................................................................................................10 CHAPTER ONE: THE LIEZI AND MASTERS TEXTS.......................................................................11 1.1 Masters Texts And Authority.........................................................................................................13 1.1.1 The Creation of Categories: Sima Tan, Liu Xiang, and Ban Gu...........................................21 1.1.2 Elements of Masters Texts.....................................................................................................25 1.2 Masters Texts in the Warring States Period...................................................................................28 1.3 Masters Texts After the Fall of Qin...............................................................................................38 1.4 Conclusion.....................................................................................................................................50 CHAPTER TWO: DETERMINING THE DATE OF THE LIEZI..........................................................53 2.1 A Brief Textual History of the Liezi..............................................................................................58 2.2 The Language and Grammar of the Liezi......................................................................................65 2.3 Parallels between the Liezi and the Zhuangzi...............................................................................71 2.4 Parallels between the Liezi and other Works.................................................................................82 2.5 Traces of South Asian Thought in the Liezi..................................................................................89 2.6 Conclusion.....................................................................................................................................99 CHAPTER THREE: THE CORE TEACHINGS OF THE LIEZI.........................................................102 3.1 The Eight Pian of the Liezi..........................................................................................................103 3.1.1 “Tian rui” 天瑞 - “The Portents of Heaven”......................................................................103 3.1.2 “Huangdi” 黃帝 - “The Yellow Emperor”..........................................................................107 3.1.3 “Zhou Mu wang” 周穆王 - “King Mu of Zhou”................................................................111 3.1.4 “Zhong ni” 仲尼 - “Confucius”..........................................................................................116 3.1.5 “Tang wen” 湯問 - “The Questions of Tang”.....................................................................120 3.1.6 “Li ming” 力命 - “Effort and Fate”....................................................................................125 3.1.7 “Yang Zhu” 楊朱 - “Yang Zhu”.........................................................................................129 3.1.8 “Shuo fu” 說符 - “Explaining Connections”......................................................................132 3.2 Conclusion...................................................................................................................................135 CHAPTER FOUR: THE LIEZI AND EARLY MEDIEVAL XUANXUE THOUGHT.......................139 4.1 Contextualizing Xuanxue............................................................................................................139 4.2 Wang Bi, Guo Xiang, and the Liezi.............................................................................................148 4.3 The Worthies of the Bamboo Grove and the Liezi......................................................................162 4.4 Conclusion...................................................................................................................................177 CHAPTER FIVE: THE LIEZI AND BUDDHIST PRAJÑĀPĀRAMITĀ THOUGHT.......................181 5.1 The Search for the Buddhism in the Liezi...................................................................................182 5.2 Buddhism in Translation up to and in the 4th Century CE.........................................................188 5.2.1 The Primacy of the Prajñāpāramitā.....................................................................................193 iv 5.2.2 The Ontology of Non-dualism Described............................................................................196 5.2.3 The Ontology of Non-duality in Practice............................................................................198 5.3 The “Six Houses and Seven Schools” of the 4th Century...........................................................201 5.3.1 The Xinwu 心無 School (“Emptiness of Mind”)...............................................................202 5.3.2 The Jise 卽色 School (“Emptiness is Identical with Matter”)............................................205 5.3.3 The Benwu 本無 School (“Original Emptiness”)..............................................................210 5.4 The Prajñā Schools and the Liezi Compared..............................................................................216 5.5 Conclusion...................................................................................................................................228 CONCLUSION......................................................................................................................................231 REFERENCES.......................................................................................................................................235 Primary Sources................................................................................................................................235 Secondary Works in Asian Languages..............................................................................................238
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