Liezi

For the author, seeLie Yukou.For the village in Azerbaijan, seeLiəzi.

Liezi
Chinese	Liệt tử
Literal meaning	"[The Writings of] Master Lie"
Transcriptions Standard Mandarin Hanyu Pinyin Lièzǐ Wade–Giles Lieh4-tzu3 IPA [ljêtsɨ̀] Yue: Cantonese Yale Romanization Liht-jí Jyutping Lit6-zi2 Southern Min Tâi-lô Lia̍t-tsú Old Chinese Baxter–Sagart (2014) *[r][e]t tsəʔ

Calligraphy Lieh Tzu Yang-chu Chapter- Kojima Soshin

TheLiezi(Chinese:Liệt tử;Wade–Giles:Lieh-tzu) is aTaoisttext attributed toLie Yukou,a c. 5th century BCHundred Schools of Thoughtphilosopher. Although there were references to Lie'sLiezifrom the 3rd and 2nd centuries BC, a number of Chinese and Western scholars believe that the content of the current text was compiled around the 4th century CE by Zhang Zhan.

Textual history

The first two references to theLiezibook are from the FormerHan Dynasty.The editorLiu Xiangnotes he eliminated repetitions inLieziand rearranged it into eight chapters (pianThiên). TheBook of Hanbibliography section (Nghệ văn chí) says it has eight chapters (Thiên) and concludes that since theZhuangziquotes Liezi, he must have lived beforeZhuangzi.There is a three-century historical gap until the next evidence of theLiezi:theJin dynastycommentary by Zhang ZhanTrương trạm(fl. ca. 370 CE). Zhang's preface claims hisLiezicopy was transmitted down from his grandfather. All receivedLiezitexts derive from Zhang's version, which is divided into eight chapters (juanQuyển).

During the reign ofEmperor Xuanzong of Tang,theLieziwas designated a Daoist classic, completing the trilogy with the more famousTao Te ChingandZhuangzi,it was honorifically entitled theChongxu zhenjing(Trùng Hư Chân Kinh;"True Classic of Simplicity and Vacuity", that is,Classic of the Perfect Emptiness). This "Simplicity and Vacuity" isWing-tsit Chan's translation;chongxu(literally "soar/young/simple empty/skies/modest" ) usually means "soar aloft, rise high; carefree, unburdened with ambition". During the later reign ofEmperor Zhenzong of Song,theLieziwas further honored as theChongxu zhide zhenjing(Hướng hư chí đức chân kinh;“True Classic of Simplicity and Vacuity and Perfect Virtue” ).

Contents

The eightLiezichapters are shown below (with translations of titles adapted from Graham 1960).

Chapter	Chinese	Pinyin	Translation
1	Thiên thụy	Tian Rui	Heaven's Gifts
2	Huỳnh Đế	Huang Di	The Yellow Emperor
3	Chu Mục Vương	Zhou Mu Wang	King Mu of Zhou
4	Trọng Ni	Zhong Ni	Confucius
5	Canh hỏi	Tang Wen	The Questions of Tang
6	Lực mệnh	Li Ming	Endeavor and Destiny
7	Dương chu	Yang Zhu	Yang Zhu
8	Nói phù	Shuo Fu	Explaining Conjunctions

MostLiezichapters are named after famous figures inChinese mythologyand history. Either sage rulers like theYellow Emperor(supposedly r. 2698?–2599? BCE),King Tang of Shang(r. 1617?–1588? BCE), andKing Mu of Zhou(r. 1023?–983? BCE); or philosophers likeConfucius(551–479 BCE) andYang Zhu(fl. ca. 350 BCE).

TheLieziis generally considered to be the most practical of the major Taoist works, compared to the poetic narrative of Laozi and the philosophical writings of Zhuangzi. Although theLiezihas not been extensively published in the West, some passages are well known. For example, Gengsangzi gives this description of Taoist 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 through my heart and belly and internal organs. It is simply self-knowledge.

Compare theZhuangzisaying, "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."

Authenticity

Liezischolars have long recognized that it shares many passages with other pre-Han texts like theZhuangzi,Daodejing,andLüshi Chunqiu.Barrett 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, theLiezicould contain a core of c. 400 BCE authentic writings of Lie Yukou; on the other hand, it could be a c. 400 CE compilation forged by Zhang Zhan.

TheLieziis most similar with theZhuangzi.They share many characters and stories; Graham lists sixteen complete episodes plus sections from others.TheZhuangzialso mentions Liezi in four chapters and Lie Yukou in three, for example, the famous passage about Liezi's ability to ride the wind and go flying around in chapter 1.

The final two chapters have heterogeneous contents that differ from the Daoism elsewhere in the book. Chapter 7 records the Yangism philosophy of "Yang Zhu" (Yangzi), infamous for the criticism ofMenciusthat 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."Zhang Zhan speculates that this chapter, focusing on indulgence in physical and temporary pleasures, was from Lie Yukou's earlier years in Yangism, before he became a Daoist. The well-known scholar of Chinese philosophy,Wing-Tsit Chancalls 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 butConfucianandMohisttexts, two philosophies that opposed the philosophical Daoism this book expounds.

A. C. Graham,Professor Emeritus of theSchool of Oriental and African Studies,illuminated the textual provenance. After his translation ofLieziin 1960, which Barrett calls undoubtedly "the best translation into a Western language to date",Graham linguistically analyzed internal evidence and textual parallels.He discovered many cases where theLieziis clearly secondary to other texts, but none where it is the primary source for a passage. The Preface to the revisedLiezitranslation explains his significant change in attitude.

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.

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

Suggestions of Buddhist influences inLiezichapters 3 and 6 are potentially corroborating evidence for a late date of composition; seeBuddhism 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 ofWuwei.

Influence

Lieziis known as one of the three most important texts in Taoism, together with theTao Te ChingandZhuangzi.Outside of Taoism, thebijigenre storyYi Jian ZhibyHong Maiborrowed the character of Yi Jian, a contemporary of the ancient mythical emperor Yu, fromLiezi.

Translations

There are fewer English translations of theLiezithan other Taoist 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. A recentLiezirendition is a creative translation by Eva Wong (2001). In 2005, the Library of Chinese Classics published a translation by Liang Xiaopeng.

See also

• Daodejing
• Zhuangzi
• Wenzi
• Four Books

References

• Barrett, T.H. (1993). "Lieh tzuLiệt tử".In Loewe, Michael (ed.).Early Chinese Texts: A Bibliographical Guide.Berkeley: The Society for the Study of Early China. pp. 298–308.ISBN1-55729-043-1.
• Chan, Wing-Tsit (1963).A Source Book in Chinese Philosophy.Princeton, NH: Princeton University Press.ISBN0-691-01964-9.
• Taoist Teachings from the Book of Lieh-Tzŭ.Translated by Giles, Lionel. London: Wisdom of the East. 1912.
• "Chapter 7".Yang Chu's Garden of Pleasure.Translated by Forke, Anton. London: Wisdom of the East. 1912.
• Graham, A.C. (1961). "The Date and Composition ofLiehtzyy".Asia Major.8:139–198.
• The Book of Lieh-tzǔ: A Classic of Tao.Translated by Graham, A.C. New York: Columbia University Press. 1990 [1960].ISBN0-231-07237-6.
• Idema, W.L.; Haft, L (1997).A Guide to Chinese Literature.Ann Arbor: Center for Chinese Studies, University of Michigan.
• Traité du vide parfait(in French). Translated by Lafitte, J-J. Paris: Albin Michel. 1997.ISBN2-226-09426-1.
• Lieh-Tzu: A Taoist Guide to Practical Living.Translated by Wong, Eva. Boston: Shambhala. 2001.ISBN1-57062-899-8.
• Liezi.Library of Chinese Classics. Translated by Liang, Xiaopeng. Beijing: Zhonghua Book Company. 2005.ISBN7-101-04273-2./K-1816

External links

• Liezi,Taoist Culture & Information Centre
• Lieh Tzu,Overview of World Religions
• Lieh Tzu,Ancient Landmarks
• Giles' translation availableon archive.org
• Yang Chu's Garden of Pleasure,Forke's translation, Internet Sacred Text Archive
• LieziLiệt tử,Chinese Text Project(in Chinese)
• TheLiezifromProject Gutenberg(in Chinese)
• TheLiezi Chapter 7, Yang Chufrom Dalriada Books (in English)
• Liezi《 liệt tử 》Chinese text with English vocabulary
• "Liezi".Internet Encyclopedia of Philosophy.
• The Book of Lieh-Tzupublic domain audiobook atLibriVox