This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

The Liezi (Chinese: 列子; Pinyin: Lièzĭ; Wade-Giles: Lieh Tzu; literally "[Book of] Master Lie") is a Daoist text attributed to Lie Yukou, a circa 5th century BCE Hundred Schools of Thought philosopher, but Chinese and Western scholars believe it was compiled around the 4th century CE. Pinyin, more formally called Hanyu Pinyin (Simplified Chinese: ; Traditional Chinese: ; Pinyin: ), is the most common variant of Standard Mandarin romanization system in use. ... Wade-Giles, sometimes abbreviated Wade, is a Romanization (phonetic notation and transliteration) system for the Chinese language based on Mandarin. ... For other uses of the words tao and dao, see Dao (disambiguation). ... Lie Yukou (列御寇) was the Chinese author of Lie Zi. ... The Hundred Schools of Thought (諸子百家 Pinyin: zhÅ« zǐ bÇŽi jiā) was an era of great cultural and intellectual expansion in China that lasted from 770 BCE to 222 BCE. Coinciding with the Spring and Autumn and Warring States periods, and also known as the Golden Age of Chinese thought...

Textual history

The first two references to the Liezi book are from the Former Han Dynasty. The editor Liu Xiang notes he eliminated repetitions in Liezi and rearranged it into eight chapters (pian 篇). The Book of Han bibliography section (藝文志) says it has eight chapters (篇) and concludes that since the Zhuangzi quotes Liezi, he must have lived before Zhuangzi. There is a three-century historical gap until the next evidence of the Liezi: the Jin Dynasty commentary by Zhang Zhan 張湛 (fl. ca. 370 CE). Zhang's preface claims his Liezi copy was transmitted down from his grandfather. All received Liezi texts derive from Zhang's version, which is divided into eight chapters (zhuan 巻). Han Dynasty in 87 BC Capital Changan (202 BC–9 AD) Luoyang (25 AD–190 AD) Language(s) Chinese Religion Taoism, Confucianism Government Monarchy History  - Establishment 206 BC  - Battle of Gaixia; Han rule of China begins 202 BC  - Interruption of Han rule 9 - 24  - Abdication to Cao Wei 220... Liu Xiang (劉向) is the attributed author of Zhan Guo Ce. ... The Book of Han (Chinese: 漢書/汉书) is a classic Chinese historical writing covering the history of Western Han from 206 BC to 25. ... The Jin Dynasty (晉 pinyin: jìn, 265-420), one of the Six Dynasties, followed the Three Kingdoms and preceded the Southern and Northern Dynasties in China. ...

During the reign of Emperor Xuanzong of Tang, the Liezi was designated a Daoist classic, completing the trilogy with the more famous Daodejing and Zhuangzi, and it was honorifically entitled the Chongxu zhenjing (沖虛真經; "True Classic of Simplicity and Vacuity", a.k.a. "Classic of Perfect Emptiness"). This "Simplicity and Vacuity" is Wing-tsit Chan's translation; chongxu (literally "soar/young/simple empty/skies/modest") usually means "soar aloft, rise high; carefree, unburdened with ambition". During the reign of Emperor Zhenzong of Song, the Liezi was further honored as the Chongxu zhide zhenjing (沖虛至德真經; “True Classic of Simplicity and Vacuity and Perfect Virtue”). Emperor Tang Xuanzong (唐玄宗) (September 8, 685 - May 3, 762), born Li Longji (李隆基), was the sixth emperor of the Tang dynasty of China, reigning from 712 to 756. ... The Tao Te Ching (道德經, Pinyin: Dào Dé Jīng, thus sometimes rendered in recent works as Dao De Jing; archaic pre-Wade-Giles rendering: Tao Teh Ching; roughly translated as The Book of the Way and its Virtue (see dedicated chapter below on translating the... Zhuangzi (Traditional: 莊子; Simplified: 庄子, Pinyin: Zhuāng Zǐ, Wade-Giles: Chuang TzÅ­, lit. ... Professor Wing-tsit Chan (1901 - August 12, 1994) was one of the worlds leading scholars of Chinese philosophy and religion, active in the United States. ... Emperor Zhenzong (December 23, 968 - March 23, 1022) was the third emperor of the Song Dynasty of China. ...

Contents

The eight Liezi chapters are shown below (with the titles translations adapted from Graham 1960).

Most Liezi chapters are named after famous figures in Chinese mythology and history. Either sage rulers like the Yellow Emperor (supposedly r. 2698?-2599? BCE), King Tang of Shang (r. 1617?-1588? BCE), and King Mu of Zhou (r. 1023?-983? BCE); or philosophers like Confucius (551-479 BCE) and Yang Zhu (fl. ca. 350 BCE). Pinyin, more formally called Hanyu Pinyin (Simplified Chinese: ; Traditional Chinese: ; Pinyin: ), is the most common variant of Standard Mandarin romanization system in use. ... Chinese mythology is a collection of cultural history, folktales, and religions that have been passed down in oral or written form. ... Yellow Emperor The Yellow Emperor or Huang Di (Traditional Chinese: , Simplified Chinese: , pinyin: huángdì) is a legendary Chinese sovereign and cultural hero who is said to be the ancestor of all Han Chinese. ... King Tang of Shang of China, in chinese:湯, born Zi Lu, in chinese:子履,(1617 BC - 1588 BC). ... King Mo of Zhou (ch 周穆王 zhōu mò wáng) or King Mo of Chou was the fifth sovereign of the Chinese Zhou Dynasty. ... Confucius (Chinese: ; Pinyin: ; Wade-Giles: Kung-fu-tzu), lit. ... Yang Zhu (Chinese: ; Hanyu Pinyin: ; Wade-Giles: Yang Chu; 370-319 BCE), was a Chinese philosopher during the Warring States period. ...

The Liezi is generally considered to be the most practical of the major Daoist works, compared to the philosophical writings of Laozi and the poetic narrative of Zhuangzi. Although the Liezi has not been extensively published in the West, some passages are well known. For example, Gengsangzi (庚桑子; cf. Zhuangzi chap. 23) gives this description of Daoist pure experience:

My body is in accord with my mind, my mind with my energies, my energies with my spirit, my spirit with Nothing. Whenever the minutest existing thing or the faintest sound affects me, whether it is far away beyond the eight borderlands, or close at hand between my eyebrows and eyelashes, I am bound to know it. However, I do not know whether I perceived it with the seven holes in my head and my four limbs, or knew it though my heart and belly and internal organs. It is simply self-knowledge. (chap. 4, tr. Graham 1990:77-78)

Compare the Zhuangzi saying, "The Perfect Man uses his mind like a mirror — going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself." (chap. 7, tr. Watson[1])

Authenticity

Liezi scholars have long recognized that it shares many passages with other pre-Han texts like the Zhuangzi, Daodejing, and Lüshi Chunqiu. Barrett (1993:298) says opinion is "divided as to whether it is an ancient work with later interpolations or a forgery confected from ancient sources." On the one hand, the Liezi could contain a core of circa 400 BCE authentic writings of Lie Yukou; on the other hand, it could be a circa 400 CE compilation forged by Zhang Zhan. Lüshi Chunqiu (Chinese: Mister Lüs Spring and Autumn Annals) is a Chinese classic. ...

The Liezi is most similar with the Zhuangzi. They share many characters and stories; Graham (1990:12) lists sixteen complete episodes plus sections from others. The Zhuangzi also mentions Liezi in four chapters and Lie Yukou in three. For example, this famous passage: Zhuangzi (Traditional: 莊子; Simplified: 庄子, Pinyin: Zhuāng Zǐ, Wade-Giles: Chuang Tzŭ, lit. ...

[Liezi] could ride the wind and go soaring around with cool and breezy skill, but after fifteen days he came back to earth. As far as the search for good fortune went, he didn't fret and worry. He escaped the trouble of walking, but he still had to depend on something to get around. If he had only mounted on the truth of Heaven and Earth, ridden the changes of the six breaths, and thus wandered through the boundless, then what would he have had to depend on? Therefore I say, the Perfect Man has no self; the Holy Man has no merit; the Sage has no fame. (chap. 1, tr. Watson)

The final two chapters have heterogeneous contents that differ from the Daoism elsewhere in the book. Chapter 7 records the Hedonist philosophy of "Yang Zhu" (Yangzi), infamous for the criticism of Mencius that he, "believed in 'every man for himself.' If he could have helped the whole world by plucking out a single hair, he would not have done it." (chap. 7A, tr. Muller) Zhang Zhan speculates that this chapter, focusing on indulgence in physical and temporary pleasures, was from Lie Yuko's earlier years as a hedonist, before he became a Daoist. The well-known scholar of Chinese philosophy, Wing-Tsit Chan (1963:309) calls the "Yang Zhu" chapter "negative Daoism" in contrast with the Daoism of Laozi, Zhuangzi, and Huainanzi that were "all positive in that each represents something new." Chapter 8, "Explaining Conjunctions," is primarily taken from other early sources, not only Daoist but Confucian and Mohist texts, two philosophies that opposed the philosophical Daoism this book expounds. Hedonism is a word used to describe any way of thinking that gives pleasure a central role. ... Mencius (Romanization; 孟子, pinyin: Mèng Zǐ; Wade-Giles: Meng Tzu; most accepted dates: 372 – 289 BCE; other possible dates: 385 – 303/302 BCE) was a Chinese philosopher who was arguably the most famous Confucian after Confucius himself. ... Professor Wing-tsit Chan (1901 - August 12, 1994) was one of the worlds leading scholars of Chinese philosophy and religion, active in the United States. ... Confucianism (儒家 Pinyin: rújiā The School of the Scholars), sometimes translated as the School of Literati, is an East Asian ethical, religious and philosophical system originally developed from the teachings of Confucius. ... Founded by Mo Zi (whose actual surname was Di, and whose given name was Mo), Mohism (墨家), or Moism, is a Chinese philosophy that evolved at the same time as Confucianism, Taoism and Legalism (Hundred Schools of Thought). ...

Angus C. Graham, Professor Emeritus of the School of Oriental and African Studies, illuminated the textual provenance. After translating Liezi (1960), which Barrett (1993:307) calls undoubtedly "the best translation into a Western language to date", Graham (1961) linguistically analyzed internal evidence and textual parallels. He discovered many cases where the Liezi is clearly secondary to other texts, but none where it is the primary source for a passage. The Preface to the revised Liezi translation (1990:xi-xv) explains his significant change in attitude. The School of Oriental and African Studies (SOAS) is a constituent of the University of London specializing in the arts and humanities, languages and cultures, and the law and social sciences concerning Asia, Africa, and the Middle East. ...

Although in 1960 most scholars in China already recognized the late date of [Liezi], most Westerners were still disinclined to question its antiquity. My own textual studies, not yet completed when this translation first appeared, supported the Chinese dating, which by now prevails also in the West. … One result of the textual investigation came as a surprise to me. The present book describes the hedonist 'Yang [Zhu]' chapter as 'so unlike the rest of [Liezi] that it must be from another hand … The thought is certainly very different, and it does show the signs of editing and interpolation by the Taoist author … But although close scrutiny generally reveals marked differences in style between the body of the book and passages borrowed from earlier sources, I could find none to distinguish the hedonist chapter from the rest. (1990:xiii)

Owing to occasional Liezi textual misunderstandings in Zhang Zhan's commentary, Graham concludes that the "guiding hand" probably belonged to Zhang's father or grandfather, which would mean circa 300 CE.

Suggestions of Buddhist influences in Liezi chapters 3 and 6 are potentially corroborating evidence for a late date of composition; see Buddhism in China. "King Mu of Zhou" discusses sense perceptions as illusions; "Endeavor and Destiny" takes a fatalistic (if not karmic) view of destiny, which goes against the traditional Daoist concept of Wuwei. Shakyamuni Buddha teaching. ... Wu wei (trad. ...

Translations

There are fewer English translations of the Liezi than other Daoist texts. The first were partial versions; Lionel Giles (1912) translated chapters 1-6 and 8, while Anton Forke (1912) covered chapter 7 ("Yang Zhu"). As mentioned above, A.C. Graham (1960, 1990) wrote a definitive scholarly translation. The most recent Liezi rendition is by Eva Wong (2001). Translated the 1910 edition of Sun Tzus Art of War. ...

References

• Barrett, T.H. "Lieh tzu 列子". In Michael Loewe, ed., Early Chinese Texts: A Bibliographical Guide, pp. 298-308. Berkeley: The Society for the Study of Early China. 1993. ISBN 1-55729-043-1.
• Chan Wing-Tsit. A Source Book in Chinese Philosophy. Princeton, NH: Princeton University Press. 1963. ISBN 0-691-01964-9
• Giles, Lionel, tr. Taoist Teachings from the Book of Lieh-Tzŭ. London: Wisdom of the East. 1912.
• Forke, Anton, tr. Yang Chu's Garden of Pleasure. London: Wisdom of the East. 1912. (chapter 7)
• Graham, A.C. "The Date and Composition of Liehtzyy," Asia Major 8, pp. 139-198. 1961.
• Graham, A.C., tr. The Book of Lieh-tzǔ: A Classic of Tao. New York: Columbia University Press. 1960, revised 1990. ISBN 0-231-07237-6
• Lafitte, J-J, tr. Traité du vide parfait. Paris: Albin Michel. 1997. ISBN 2-226-09426-1 (in French)
• Wong, Eva, tr. Lieh-Tzu: A Taoist Guide to Practical Living. 2001. Boston: Shambhala. ISBN 1-57062-899-8

External links

• Liezi, Laurenţiu Teodorescu
• Liezi, Taoist Culture & Information Centre
• Lieh Tzu, Overview of World Religions
• Lieh Tzu, Ancient Landmarks
• Lieh-tzu or the Ch'ung-hsu chen-ching, Taoism Initiation Page
• Taoist Teachings Translated from the Book of Lieh-Tzu, Giles' translation, Internet Sacred Text Archive
• Yang Chu's Garden of Pleasure, Forke's translation, Internet Sacred Text Archive
• Liezi 列子, Chinese Text Project (in Chinese)
• The Liezi from Project Gutenberg (in Chinese)

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.