A Book to Burn and a Book to Keep (Hidden): Selected Writings 9780231541534

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A BOOK TO

B URN

AND A BOOK TO KEEP

( H I D D E N)

T RA N S L ATI ON S F R OM TH E A S I A N CL ASSIC S

TRANSLATIONS FROM THE ASIAN CLASSICS ᅵᅡᇹዧኂወᇹ႐ቈ ᄽኂ႐ወᅡ ጪበ ዧᇖᅵኂᅡኂወᅵ ᅡᅵ ᄽ႐ወጺ ᅐᇖ႐ᇹወ ኹ႐ዼቈ ႐ቨᅡᅵወᅵወ ᅡኂቨ႐ቈᅡ ሳᅵᅵቨᅵ ᇀᅵኂወᇀᅵ ႐ ዘ႐ቈᇹᄽ႐ ᇖ႐ወዼኂ ዘᇖᇹወ႐ቨᅵ ᄽዼወዧኂቨ ጪ႐ዧዘኂቨ ጪᅵᇹ ዘᇖ႐ቨᇀ

A BOOK TO

BURN

AND A BOOK TO KEEP

(HIDDEN) SELECTED WRITINGS

LI ZHI EDITED AND TRANSLATED BY RIVI HANDLER-SPITZ, PAULINE C. LEE, AND HAUN SAUSSY

ᅐኂቈዼበᄽᇹ႐ዼቨᇹጟᅵወዘᇹዧጺኹወᅵዘዘ ቨᅵጪጺኂወሳ

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“ T H E  H U B  O F  THE HEA RT  SU T R A” ˼໪ಐ႐ “XIN J ING  TIGANG” The Heart Sutra is unique among Buddhist sutras in its brevity and multivalence.1 Before leaving Yunnan in 1581, Li wrote this sutra out for a friend,2 appending to the manuscript his own thoughts in the form of the commentary translated here. The word tigangKXE  in the title of Li’s commentary refers literally to the point on a net where all the strands meet and are bound together, but the term is DOVROH[LFDOL]HGLQ&KLQHVHDV´RXWOLQHµRU´VXPPDU\µ³DVKRUWSLHFH of writing intended to communicate the heart of a matter. The Heart Sutra is itself designed to communicate the heart of a matter: it distills the essence of the teaching—and indeed the litHUDWXUH³RI3UDMxčSčUDPLWčRU3HUIHFW:LVGRP3´3HUIHFW:LVGRPµ refers to the wisdom required to attain buddhahood, a wisdom that UHMHFWV WKH LQGHSHQGHQW UHDOLW\ RI VXEMHFWV RU DJHQWV  REMHFWV RU actions. It is concerned with mastery of the doctrine of emptiness kong ‫ڐ‬6NWߓࡃQ\DWč ZKLFKKROGVWKDWDOOGKDUPDV³DOOWKLQJVSHUceived, all organs of perception, and indeed all means of percepWLRQ³DUHHPSW\RIVHOIQDWXUHDQGKDYHQRLQGHSHQGHQWH[LVWHQFH4 $OWKRXJKWKHVXWUDSUHVHQWVFRUHGRFWULQDOLGHDVLWVIRUPLVXQLTXH LWVWH[WFRPSDFWDQGLWFORVHVZLWKDPDQWUD6RPHKDYHDUJXHGWKDW it is not even properly a sutra: it functions also as an incantation

1. FS, j. 3, in LZQJZ 1:280–84. The Heart Sutra, or The Heart of Perfect Wisdom Sutra Bore boluomiduo xinjing েٖࠝᗙႿϡ˼໪6NWPraj p ramit -h daya-s tra H[LVWVLQVHYHUDOUHFHQVLRQV although Li Zhi’s commentary seems to have been made in reference to a version of the short recension. For an introduction to The Heart SutraDQGWZRWUDQVODWLRQVE\6WHSKHQ 7HLVHUDQG6WHSKHQ:HVWVHHWKHFKDSWHU´Heart S tra (Xin jing),” in Yu et al., Ways with Words. West translates the sutra, on pp. 121–29, as Li Zhi may have read it.   6HH ´1RWHV RQ ¶7KH +XE·೒µ SS ² ´7KH +XE RI The Heart Sutra” was subsequently published in A Book to Burn.   -HDQ1DWWLHUKDVVKRZQWKDWThe Heart SutraDSSHDUVWRKDYHEHHQFRQVWUXFWHGLQ&KLQDE\ DSSHQGLQJDQLQWURGXFWLRQDQGFRQFOXVLRQWRDQH[WUDFWRIWKH.XPčUDMҸYDWUDQVODWLRQRI The Large SutraVHH1DWWLHU´7KHHeart S tra.”   %XVZHOODQG/RSH]Princeton Dictionary, 656–57.

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dh ra DQGLQGHHGWKHWH[WKDVSOD\HGGLYHUVHUROHVLQ%XGGKLVW practice.5 Li’s commentarial essay is but one of many works aiming to elucidate The Heart Sutra; it is his summary of a summary, distilling what KHVHHVDVWKHKHDUWRIWKHKHDUWRI3HUIHFW:LVGRP1RWRQO\LVWKLV SLHFHDUHVSRQVHWRDWH[WDWWKHKHDUWRI&KLQHVH%XGGKLVPLWLVWR Li Zhi also most deeply concerned with the heart’s function as the VHDW RI FRQVFLRXVQHVV xin ˼, often translated as “heart-mind,” is UHQGHUHGEHORZVLPSO\DV´WKHPLQGµ /L·VHPSKDVLVRQWKHSRWHQtial of all individuals to achieve buddhahood by using this mind—by making use of their own unique capabilities of contemplation—is DQLQGLYLGXDOLVWLFWZLVWERWKRQWKH&KDQQRWLRQWKDWDOOKXPDQEHLQJVFDQDFKLHYHEXGGKDKRRGDQGRQWKH7DL]KRXVFKRRO·VFRQYLFWLRQWKDWVDJHKRRGLVZLWKLQUHDFKRIHYHQFRPPRQHUV$OVRRIQRWH is that Li ties the Buddhist nonduality of subject and object to the RULJLQDOQRQGXDOLW\RIH[LVWHQFHDQGQRQH[LVWHQFH7KLVFRORUVKLV interpretation with a style of apophasis distinctly reminiscent of =KXDQJ]L³DIHDWXUHQRWREYLRXVLQThe Heart Sutra.6'/

The Heart Sutra is the shortest way to what the Buddha said about the mind. 7KHPLQGLVIXQGDPHQWDOO\QRQH[LVWHQWDQG\HWSHRSOHEOLQGO\WDNHLWIRU DQH[LVWHQWWKLQJ,WLVDOVRnotQRQH[LVWHQW\HWVFKRODUVLQVLVWLWLVQRQH[LVWHQW:KHQH[LVWHQFHDQGQRQH[LVWHQFHGLYLGHVXEMHFWDQGREMHFWWDNH root.7&RQVHTXHQWO\>RQHHQFRXQWHUV@VQDJJLQJDQGKLQGUDQFHIHDUDQG distress, inversion and reversal.8+RZFDQRQHDFKLHYHVHOIUHDOL]DWLRQ",V LWMXVWWKDWZHGRQ·WUHϰHFWRQRXU6HOI5HDOL]HG%RGKLVDWWYD"9´&RXUVLQJ

  6HH0F5DH´&K·DQ&RPPHQWDULHVµ0F5DHFLWHV)XNXL)XPLPDVD·VDUJXPHQWWKDWWKHWHUP WUDQVODWHGDV´KHDUWµxin ˼, 6NWh daya LQWKHWLWOHZDVRULJLQDOO\XQGHUVWRRGWRH[SUHVV the centrality of the dh ra WR%XGGKLVWSUDFWLFH²    6HH:DWVRQChuang Tzu, 43.   7RSHUFHLYHWKHLQGHSHQGHQWH[LVWHQFHRIDVXEMHFWneng ় IURPDQREMHFWsuo ‫ ؀‬LV GHOXVLYHDFFRUGLQJWR%XGGKLVWGRFWULQH6XEMHFWDQGREMHFWDULVHGHSHQGHQWO\GXULQJWKH cognitive act. 8. These are conventional Buddhist terms for delusive views and obstacles to enlightenment: ´VQDJJLQJDQGKLQGUDQFHµgua ai ૔ᗊ6NW vara a ´IHDUDQGGLVWUHVVµkongbu ࣢‫״‬6NW bhaya-bhairava ´LQYHUVLRQDQGUHYHUVDOµOLWHUDOO\´>EHLQJ@WXUQHGXSVLGHGRZQµdiandao ᘠ࡭6NWvipary sa    7KHERGKLVDWWYDUHIHUUHGWRKHUHLV*XDQ]L]DLDOVRNQRZQDV*XDQ\LQDQGLGHQWLϮHGDV $YDORNLWHߓYDUDLQ6DQVNULW

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GHHSO\LQWKHZLVGRPµ>RI3HUIHFW:LVGRP@KHDUULYHGDWWKHRWKHUEDQN RIVHOIUHDOL]DWLRQ$WWKLVWLPHKLVLQVLJKWUHYHDOHGRILWVHOIWKDWWKHϮYH aggregates—form, feeling, perception, volition, and consciousness—are all empty.10 There is fundamentally no life or death to be had, therefore one FDQHVFDSHWKH%LWWHU6HDRI>&\FOLF@/LIHDQG'HDWK11 traversing it and there FDVWLQJRϸDOOVXϸHULQJDQGGLVWUHVV7KLVLVWKHPDLQSRLQWRIWKHZKROH sutra. The lines that follow, shattering [illusion] over and over, all make this FOHDU$QGVR>WKH%RGKLVDWWYD@WKHQFDOOHGRXWWRKLPVD\LQJ12 ߭čULSXWUD13'RQ·WWKLQNWKDWZKHQ,VSHDNRI´HPSWLQHVVµ,·PMXVWDWWDFKLQJWR>VRPHUHLϮHG@HPSWLQHVV:KHQZHVD\´IRUPGRHVQRWGLϸHUIURP HPSWLQHVVµRUZKHQZHVD\´HPSWLQHVVGRHVQRWGLϸHUIURPIRUPµWKHVH DUHMXVWWRVD\WKDWWKHWZRWKLQJVDUHQRGLϸHUHQW6WLOOZHKDYHWKHVHWZR things in opposition, and even if we could merge them as one, we’d still have the one thing. In fact, whenever we speak of “form,” we are speaking SUHFLVHO\RI´HPSWLQHVVµWKHUH·VQRHPSWLQHVVEH\RQGIRUP:KHQHYHU we speak of “emptiness,” we are speaking precisely of “form”; there’s no IRUPEH\RQGHPSWLQHVV1RWRQO\LVWKHUHQRIRUPWKHUHLVDOVRQRHPSWLQHVVWKLVLV7UXH(PSWLQHVV14

6RWKHQ>WKH%RGKLVDWWYD@DJDLQFDOOHGRXWWRKLPVD\LQJ ´߭čULSXWUD7KHVHDUHDOOPDUNVRIWKHHPSWLQHVVRIGKDUPDVµ15$QGVLQFHWKHUH LVQRHPSWLQHVVWREHQDPHGKRZPXFKOHVVDUHWKHUHDULVLQJRUH[WLQJXLVKLQJGHϮOLQJRUSXULI\LQJLQFUHDVLQJRUGHFUHDVLQJQDPHVRUDSSHDUDQFHV"

  7KHϮYHDJJUHJDWHVRUskandaVDUHϮYHFDWHJRULHVRIPLQGDQGPDWWHU7KHϮUVWIRUPse й, 6NWr pa LVPDWHULDODQGWKHUHVWDUHDVSHFWVRISHUFHSWLRQDQGPLQGIHHOLQJshou ֍6NW vedan SHUFHSWLRQxiang ߠ6NWsa j YROLWLRQxing н6NWsa sk ra FRQVFLRXVQHVV shi ᗱ6NWvij na ´(PSW\µKHUHPHDQVWKDWWKHDJJUHJDWHVDUHGHYRLGRIVHOIQDWXUHRU LQGHSHQGHQWH[LVWHQFH 11. I.e., the bitter sea of sa s ra, the realm of rebirth.   6DYHIRUDIHZSKUDVHVTXRWHGYHUEDWLPWKHIROORZLQJWZR´TXRWDWLRQVµRI*XDQ\LQDUHQRW SUHVHQWLQWKHWH[WRIThe Heart Sutra; rather, they illustrate how, in Li Zhi’s imagination, the dialogue may have unfolded.   'LVFLSOHWRWKH%XGGKD   ´7UXH (PSWLQHVVµ zhen kong ॳ‫  ڐ‬HYRNHV ERWK WKH FRQFHSWV RI HPSWLQHVV kong 6NW nyat DQGWKXVQHVVzhenru ॳϩ6NWtathat ´(PSWLQHVVµKHUHLVYDFXLW\ZLWKUHJDUG WRVHOIQDWXUHzixing в‫ ׸‬RULQGHSHQGHQWH[LVWHQFH´7KXVQHVVµLVUHDOLW\HVWDEOLVKHGDV empty in this sense.   ´0DUNVRIHPSWLQHVVµkong xiang ‫ ߠڐ‬RUHPSW\DWWULEXWHVUHIHUWRHOHPHQWVRIH[SHULHQFH WKDWKDYHQRLQGHSHQGHQWODVWLQJH[LVWHQFHDQGDUHWKXVUHJDUGHGDVHPSW\

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Therefore, form fundamentally doesn’t arise;16 emptiness fundamentally isn’t H[WLQJXLVKHG7RVSHDNRIIRUPLVQRWLPSXUHWRVSHDNRIHPSWLQHVVLVQRW pure. In form there is no increasing; in emptiness there is no decreasing. 7KHUH·VQRLPDJLQLQJLWLQHPSWLQHVVWKHUHLVIXQGDPHQWDOO\QR´LWµ>WRUHLI\@ 7KHUHIRUHWKH)LYH$JJUHJDWHVDUHDOOHPSW\WKHUHDUHQRIRUPVIHHOLQJV SHUFHSWLRQVYROLWLRQRUFRQVFLRXVQHVV7KH6L[6HQVH5RRWVDUHDOOHPSW\ there are no eyes, ears, nose, tongue, body, or mind.177KH6L['XVW\6HQVH Fields are all empty: there are no sights, sounds, smells, tastes, sensations, or mental elements.187KH(LJKWHHQ5HDOPVDUHDOOHPSW\WKHUHLVQRWKLQJIURP the realm of sight on up through the realm of consciousness.19 The same is even true of birth and old age, sickness and death, knowledge and ignorance, WKH)RXU1REOH7UXWKVZLVGRPDQGDFWXDOL]DWLRQDQGDOOWKHOLNH³WKHUHLV nothing to be attained.

7KLVLVWKH6HOI5HDOL]HG%RGKLVDWWYDWKURXJKZLVGRPDQGUHϰHFWLYHLOOXmination, reaching the shore of nothing-to-be-attained. In this way, since what is to be attained is nothing, it follows naturally that there can be now neither snagging nor hindrance, neither fear nor distress, nor any inverted dreamlike thoughts. The cycle of life and death [is revealed], and one completes nirvana. +RZ FRXOG WKLV EH >DFKLHYDEOH@ RQO\ IRU WKH %RGKLVDWWYD" $OWKRXJK WKH EXGGKDV RI WKH 7KUHH $JHV SDVW SUHVHQW DQG IXWXUH DOO UHDFK WKH RWKHUVKRUHE\WKLVZLVGRPDQGDOOWRJHWKHUDWWDLQ8QVXUSDVVHG3HUIHFW (QOLJKWHQPHQWWKHUHDUHDVVXUHGO\QRVHQWLHQWEHLQJVRQWKH*UHDW(DUWK that are notEXGGKDV$QGPRUHRYHUNQRZWKDWWKLV6XEOLPH:LVGRPRI 7UXH(PSWLQHVVZLWK This great spiritual incantation, This great illuminating incantation, This unsurpassed incantation, This unequalled incantation,

16. The word se й LV WKH DFFHSWHG WUDQVODWLRQ RI WKH 6DQVNULW WHUP r pa, which generally GHQRWHVPDWHULDOLW\RUPDWWHU+HUHLWLVUHQGHUHGDV´IRUPµLQRWKHUFRQWH[WVLWFDQPHDQ “the passions” or even “lust.”   ´7KH6L[6HQVH5RRWVµliu gen ˘ङ6NW a indriy i UHIHUWRWKHVL[VHQVRU\RUJDQVRU faculties of sense.   ´7KH6L['XVW\6HQVH)LHOGVµDUHWKHVHVL[REMHFWVRIWKHVHQVHRUJDQV   ´7KH(LJKWHHQ5HDOPVµDUHWKH6L[6HQVH5RRWVSOXVWKH6L['XVW\6HQVH)LHOGVDQGWKH 6L[0RGDOLWLHVRIVLJKWDXGLWLRQROIDFWLRQWDVWHWRXFKDQGDZDUHQHVVWKDWUHSUHVHQWWKH interaction between the sense organs and their sense objects.

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HQDEOHVRQHWRHVFDSHWKH%LWWHU6HDRI>&\FOLF@/LIHDQG'HDWKWUDYHUVLQJLW DQG´FDVWLQJRϸDOOVXϸHULQJDQGGLVWUHVVµ It is real and not vacuous.

$QG\HWLWKDVORQJEHHQGLϲFXOWWRH[SODLQ´HPSWLQHVVµ7KRVHZKRJUDVS DWIRUPDUHPLUHGLQLWWKRVHZKRH[SODLQHPSWLQHVVDUHREVWUXFWHGE\LW and they arrive at the conclusion that the two don’t depend on anything. 7KLVLVDOVRWRUHMHFWWKHGRFWULQHRIFDXVHDQGHϸHFWIRUDOOWKLQJVDQGWR disbelieve the truth so clearly praised by the sutra: ´(PSWLQHVVLVIRUPµ³ZKDWHPSWLQHVVLVWKHUHUHDOO\" “Form is emptiness”—what form is there after all?

There is no emptiness and no form, so how can there be anything havLQJ H[LVWHQFH RU KDYLQJ QRQH[LVWHQFH WR VQDJ RU KLQGHU RXU DWWDLQLQJ VHOIUHDOL]DWLRQ" $QGVR\RXZKRDUHUHϰHFWLYHQHHGRQO\SHUVLVWLQXVLQJ\RXURZQXQLTXH ZLVGRPLQUHϰHFWLYHLOOXPLQDWLRQDQGWKHRWKHUVKRUHZLOOEHUHDFKHGRI LWVHOI:K\VKRXOGWKH%RGKLVDWWYDEHVRPHRQHRWKHUWKDQ\RX",WMXVWWDNHV DVLQJOHϰDVKRILQVLJKWWRUHDFKLW³WKDW·VDOO$OOSHRSOHDUHWKH%RGKLVDWWYD \HWWKH\GRQRWWKHPVHOYHVUHDOL]HLW6RDVWR>EHLQJ@WKH%RGKLVDWWYDDOO PHQDUHDVRQH³WKHUHDUHQRVDJHVRUVLPSOHWRQV$VWRWKH%XGGKDVRIWKH 7KUHH$JHVDQFLHQWDQGPRGHUQDUHDVRQH³WKHUH·VQRϮUVWRUODVW:KDW can be done about the fact that so many people can be made to follow but not to understand?20 Those who can be made to understand become the Bodhisattva; those who can’t become common men, birds and beasts, rocks DQGWUHHVLQWKHHQGH[SLULQJDQGUHWXUQLQJWRWKHWXUEXOHQWGHSWKV T R A N S L AT E D BY DAV I D L E B OV I T Z

  $OOXGHVWRAnalects 8.9.

“ N OT E S  O N  ‘ T H E  H U B’ ” ಐ႐კ “ T I GA N G  S H U O” ,Q WKH \HDU  ZKLOH /L =KL ZDV LQ +XDQJ·DQ KH ZURWH ´1RWHV RQ¶7KH+XE·೒µ1 a short piece that reveals the circumstances under which he composed “The Hub of The Heart Sutraµ7KH´1RWHVµZDUQ of the inherent unreliability of language and the dangers in placing WRRPXFKIDLWKLQWKHFRUHWH[WVDQGH[HJHWLFDOZULWLQJVRIFDQRQLcal traditions: without the right guiding intellect, sutras, scriptures, canons, or classics—all referred to by the single term jing—are only LPSHUIHFWJXLGHVWRWKH:D\H[SODQDWLRQRIWKHVHFRUHWH[WVLVOLNHZLVHOLDEOHWROHDGRQHDVWUD\$QGVR/L=KL·V´1RWHVRQ¶7KH+XE·೒µ QRWRQO\VHUYHWRH[SODLQKLVH[SODQDWLRQRIThe Heart Sutra but also DGGUHVVWKHSUREOHPVLQKHUHQWLQDOOH[SODQDWLRQ $SSDUHQWO\DVDIRLOWRKLVRZQH[HJHWLFDOFKRLFHV/L=KLFKRVHWR publish this piece alongside his Laozi Explained, a commentary on the Daodejing'/

The Way is fundamentally great, but since the Way [is presumed to] rely on scriptures, one cannot clearly make it out. [Moreover], when seeking to clarify the Way by clarifying the scriptures, one can’t discern the Way EHFDXVHRI>WKHDWWDFKHGVFULSWXUDO@H[SODQDWLRQV7KXVVFULSWXUHVDUHUREEHUVRIWKH:D\DQGH[SODQDWLRQVDUHEDUULHUVWRWKHVFULSWXUHV6RZKDWXVH are they? 'HVSLWHDOOWKLVJRRGVFKRODUVSHQHWUDWHWKHVFULSWXUHVZKLOHEDGRQHV DUHVWXFNFOLQJLQJWRWKHP([SODQDWLRQVHQOLJKWHQWKHFDSDEOHDQGPLVOHDG WKHLQFDSDEOH$QGVRLWLVWKDW>VFULSWXUHVDQGH[SODQDWLRQV@should serve as UREEHUVDQGEDUULHUV6RZKHQRXUIRUHEHDUVOHFWXUHGRQWKHVFULSWXUHVDQG

1. The Li Wenling ji, j. 9, collects this piece immediately following “The Hub of The Heart Sutra,” DOWKRXJKWKHWZRZRUNVZHUHRULJLQDOO\SXEOLVKHGVHSDUDWHO\6HHDOVRLZQJZ 24:504.

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WKRVHZKRIROORZHGH[SODLQHGWKHPHYHQWKHRQHVZKRZHUHQ·WHVSHFLDOO\ capable just traversed that same path; the incapable, [however], can’t be given the Way.2 While I was in central Yunnan, a friend asked me to copy out The Heart SutraDQGZKHQ,KDGϮQLVKHGZULWLQJLW,LQVFULEHGDIHZZRUGVDWWKH HQGFDOOLQJWKHP´7KH+XEµ$OWKRXJK,GLGQ·WFDOOLWDQ´H[SODQDWLRQµKRZ FRXOGLWEHDQ\WKLQJHOVH The Huang’an magistrate has already had “The Hub” printed. Let’s append this to my notes on the Book of the Way and Virtue [Daodejing] and SULQWWKHWZRWRJHWKHU:KHQZHUHϰHFWRQLWVKHDUWKDYH,SHQHWUDWHGWKH VFULSWXUH"+DYH,DYRLGHGFOLQJLQJREVWLQDWHO\WRLW"'RP\H[SODQDWLRQVQRW mislead? I write it out in order to see. T R A N S L AT E D BY DAV I D L E B OV I T Z

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“ O N  LOF T I N E S S  A N D  C L E A N L I N E S S” ਣᆹკ “GAO JIE SHUO” This essay,1 written in Macheng in 1589, reads like a companion SLHFH WR ´6HOI$SSUDLVDOµ SS ²  ZULWWHQ WKH SUHYLRXV \HDU Both essays function as ethical self-portraits in which the author IHLJQVWRSUHVHQWKLPVHOILQDQH[WUHPHO\XQϰDWWHULQJPDQQHU@,WUDYHOHGWR1DQMLQJEHJJLQJIRU DOPVZLWKP\PHWDOVWDϸ$JDLQ\RXLQVWUXFWHGPHWKDW,PXVWXUJHQWO\JR XSWKH;X5LYHUWRYLVLW0DVWHU/XR$WWKDWWLPH:DQJ/RQJ[LKDGDOUHDG\ died. In the summer of the year wuzi>@,UHWXUQHGKHUHIURP1DQMLQJ WRLQIRUP\RXWKDW0DVWHU/XRKDGZULWWHQDOHWWHUH[SUHVVLQJKLVGHVLUHWR JRWR1DQMLQJ7KHOHWWHUVDLG¶/HW·VWDNHDGYDQWDJHRIWKHIDFWWKDWWKHUH LVDQLPSHULDOH[DPLQDWLRQWKLVDXWXPQ6FKRODUVIURPDOORYHUWKHHPSLUH   6HH´,Q0HPRULDP0DVWHU:DQJ/RQJ[LµSS²   :KLOHVHUYLQJLQWKH%XUHDXRI3XQLVKPHQWVLQ1DQMLQJ/L=KLPHW/XRLQDQG:DQJ /RQJ[LLQ6HHLZQJZ 1:343.

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ZLOOFRQYHQHLQWKHFDSLWDO$VVRRQDVWKH\DUULYHOHW·VSODQWRJDWKHURXU friends together.’ You immediately wrote a letter to Jiao Hong saying, ‘When Master Luo comes this time, let’s be careful not to miss the opportunity to VHHKLP,IHDUKHLVJHWWLQJRQLQ\HDUVLWPD\EHGLϲFXOWWRPHHWZLWKKLP in the future.’ Later, on several occasions, you sought out people who lived near the Xu River, and they periodically mentioned Master Luo’s illness. When they spoke of his illness, you became somewhat concerned. You told me, ‘If Master Luo is indeed unwell, he will not be able to travel south. But I do not think Master Luo is actually severely ill. I have observed that his bones are strong and his life force is in harmony; his spirit is undiminished DQGKLVLQWHQWLRQVϮUP,QWKHVHZD\VKHUHVHPEOHV0DVWHU:DQJ0DVWHU :DQJHQMR\HGHLJKW\VL[\HDUVRIOLIH(YHQLI0DVWHU/XRGRHVQRWOLYHWR RQHKXQGUHGKH·OOFHUWDLQO\OLYHWRQLQHW\· ´%XW,VHFUHWO\VFUXWLQL]HG\RXDQGLWVHHPHGWRPHDVLI³HYHQLI\RX didn’t say so—you suspected that Master Luo might die after all. I tried to ask you about this matter several times, but all you would say was, ‘The PDVWHUZLOOQRWGLH+HDEVROXWHO\ZLOOQRWGLH·1RZ0DVWHU/XRLVLQGHHG dead. Why are you so silent?” $ODV,ZDVVLOHQWDQGGLGQRWUHSO\,GLGQRWNQRZKRZWRUHVSRQG(YHU since I heard the news of the master’s death, I have felt as if I’d been passLQJP\GD\VLQDGUHDP2QO\QRZGR,XQGHUVWDQGWKDWWKHSKUDVH´7UXH JULHYLQJH[SUHVVHVQRJULHIWUXHZHHSLQJVKHGVQRWHDUVµLVQRWMXVWHPSW\ words. I now struggle to calm my anguished thoughts. Looking back on the SDVWKRZULGLFXORXVLWVHHPV&RXOGDQ\RQHVD\,GLGQRWWKLQNDERXWWKH PDVWHU",QGHHG,GLGWKLQNRIKLP&RXOGDQ\RQHVD\,GLGQRWXQGHUVWDQG KLP",QGHHG,GLGXQGHUVWDQGKLPGHHSO\&RXOGDQ\RQHVD\,ZDVLQFDSDEOH of speaking about the master? Indeed no one was more capable of speaking DERXWKLPWKDQ,$QG\HWP\OLSVZHUHVHDOHGP\PLQGDEODQN,ZDVSDUDO\]HGXQDEOHWROLIWP\EUXVK(YHQ,GRQRWXQGHUVWDQGWKHUHDVRQZK\,V this really the moment to call out, “Heaven has abandoned me, I give up on Heaven”? “Fatherless, on whom can I rely?”8$P,UHDOO\LQWKHSRVLWLRQRID son or orphan to him? 1RZ,WRRDPROG$OWKRXJK,QHYHUIRUPDOO\VWXGLHGZLWKWKHPDVWHU, KRSHGWREX\DϮHOGEXLOGDKXWDQGOLYHEHVLGHWKHPDVWHU7KLVLQWHQWLRQ was constantly on my mind, but now that the master is dead, what am I to GR"6LQFH,QHYHUIRUPDOO\VWXGLHGZLWKWKHPDVWHU,FRXOGQRWEHIULHQGDOO

  4XRWLQJWKHClassic of Poetry, Mao no. 202, “Lu’e.”

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WKHPDVWHU·VGLVFLSOHVRUϮQGRXWZKRZDVWKHPRVWRXWVWDQGLQJVWXGHQW I almost hope there is no such person, since I would be disappointed not to have met him. They say that as soon as the master was of an age to go to school, he threw himself wholly into his studies, and when he sat for his H[DPLQDWLRQDWWKH0LQLVWU\RI5LWHVKLVQDPHFLUFXODWHGLQWKHH[DPLQers’ halls. But for a long time he desired to leave the world and become DUHFOXVH7KLVWKRXJKWFRQVXPHGKLP+HVHWKLVVLJKWVRQWKH'DREXW IHDUHGLVRODWLRQIURPWHDFKHUVDQGIULHQGV6RKHMRXUQH\HGLQDOOGLUHFWLRQV entered into discussions with people of all sorts, and, having consulted WKHPH[WHQVLYHO\IROORZHGWKHPRQWKHSDWKRIUHFWLWXGH+HZDVFRQWHQW to drink from rivers and return home empty-handed.9 He spent ten years in this manner, and then in the year guichou [1553] he appeared at the imperial court [to receive his jinshi degree], shedding the clothes of a commoner to GRQWKRVHRIDQRϲFLDO:KLOHKHZDVLQFKDUJHODZVXLWVZHUHVFDUFHDQG WUDQTXLOMR\DEXQGDQWFLYLOL]HGGLVFRXUVHUHSODFHGLPSOHPHQWVRIWRUWXUH and people spoke their minds without contention. He was on familiar terms ZLWKVXERUGLQDWHVOLNHFOHUNVDQGUXQQHUV(YHQDIWHUEHFRPLQJDQRϲFLDO KHFRQWLQXHGWRVWXG\DQGKLVVWXGLHV³QRWKLVRϲFLDOWLWOH³ZHUHWKHEDVLV of his greatness.10 If he acted this way at court, we can infer how he must KDYHDFWHGLQGDLO\OLIH+HEHKDYHGLQWKLVPDQQHUERWKDVDQRϲFLDODQG in private life: outside the hall, drums were beaten and songs sung; young and old thronged together, and friends sat side by side.11 This was how the master spent his seventy-four years of life. 7UDYHOLQJWR%XGGKLVWWHPSOHVDQGVFHQLFVSRWVERWKVRXWKRIWKHWRWKH*HQJUHVLGHQFH@DVSODQQHG%XWVDGO\MXVWD IHZ\HDUVDIWHUWKLVJDWKHULQJ'LQJ[LDQJZDVVXPPRQHGDZD\>WRDVVXPH KLJK RϲFH LQ WKH FDSLWDO@20 $QG DEUXSWO\ 'LQJOL·V GD\V FDPH WR DQ HQG ,¬IHOWVRUURZIXODQGPLUWKOHVV'LQJ[LDQJIRUKLVSDUWWHQDFLRXVO\VHWKLV heart on the phrase “The sages embody the perfect attainment of human UHODWLRQVKLSVµ+HFRQVWDQWO\IHDUHGWKDWLQUHOLQTXLVKLQJZRUOGO\DϸDLUV

16. Li Zhi had been appointed prefect of Yao’an prefecture, Yunnan, and was traveling south to take up the position. 17. In present-day Hubei province.   )RUSXUSRVHVRIUHPXQHUDWLRQDQGSUHVWLJHRϲFLDOSRVLWLRQVLQSUHPRGHUQ&KLQDZHUH FODVVLϮHGDFFRUGLQJWRQLQHUDQNVZLWKϮUVWEHLQJWKHPRVWSUHVWLJLRXVDQGQLQWKWKHOHDVW 19. This line calls to mind the Buddhist idea of leaving the world of samsara and climbing ashore to nirvana or enlightenment. Li Zhi made good on his promise. In 1580, he resigned KLVSRVLWLRQDVSUHIHFWRIWR\RX@DQGH[KLELWHGH[WUDRUGLQDU\VLQFHULW\2QWKH VL[WHHQWKGD\RIWKLVPRQWKKHDVNHGWKHJUHDWDVVHPEO\WRUHFLWHRQHF\FOH of this sutra. ,QGHHG 7KH %XGGKD LV QRQH RWKHU WKDQ WKH JUHDW IDWKHU RI WKH WKUHH realms. How is it possible that he would deem this monk useless and abandon him? What’s more, how could a true disciple of the Buddha, like myself, EHDUWRWKLQNWKDW\RXZRXOGLJQRUHKLPGHVSLWHP\HQWUHDWLHV,KRSH\RX will see that this monk, despite his lack of superior conduct in the monastic community, still has not committed any great transgression. When he strikes the bells and chimes, the sound rises uniformly; when he strikes the drum and bowl, the sound rings forth;3 his sutra-recitation voice is bright

  ,QDWH[WRQPRQDVWHU\UXOHV/LFODLPHGWKDWWKHFOHDUVRXQGHPLWWHGIURPVWULNLQJ the drum was a direct result of a monk’s adherence to precepts and dismissed the idea that a newly arrived novice could assume this role. In this petition, Li implies that because &KDQJWRQJLVDOORZHGWRVWULNHWKHVHULWXDOLQVWUXPHQWVDQGGRHVLWZHOOKHLVRIVRXQG PRUDOFKDUDFWHU6HH´5XOHV$JUHHG8SRQLQ$GYDQFHµ@ T R A N S L AT E D BY R I V I H A N D L E R - S P I T Z

PART II LETTERS ऐഴ

“ TO  M A  L I S H A N ” Ⴊਡጉʲ “YUMALISHAN” This letter1ZDVZULWWHQLQDIWHU/L=KLKDGϰHGIURP0DFKHQJ DQGZDVUHVLGLQJQHDU%HLMLQJLQ7RQJ]KRXRQWKHSURSHUW\RI0D -LQJOXQਡ໪႕VRQRI0D/LVKDQ+HUHZHϮQG/L=KLZRUNLQJZLWKLQ WKHWUDGLWLRQ+HEHJLQVZLWKWKH&RQIXFLDQFODVVLFWKHGreat Learning,2 DQQRWDWLQJ LW SKUDVH E\ SKUDVH DQG UHDGV WKH WH[W WR VXSSRUW KLV SKLORVRSKLFDOYLHZWKDWDOOKXPDQVDUHERUQZLWKDGLVWLQFWLYHFKLOGOLNHKHDUWDQGZLWKLQLWDQLQVWLQFWLYHVHQVHRIULJKWDQGZURQJ3&/

&RQIXFLDQ@WHDFKLQJV7KLVLVZK\=KX;LRϸHUHGWKHVHZRUGV+H QHYHULQWHQGHGWKHPIRUSHRSOHZKRZHUHFRPSOHWHO\OR\DODQGϮOLDODQG FRXOGIXOϮOOWKH:D\ZLWKLQUHODWLRQVHVWDEOLVKHGEHWZHHQUXOHUVPLQLVWHUV fathers, and sons. For those whose “integrity is intact,” whose “hearts have been set straight,” and whose relations with others are beyond reproach,7 even if they recite The Diamond Sutra GDLO\ ZKDW DϸURQW FRXOG WKHUH EH LQ WKLV" 1RZFRQVLGHUWKDW0DVWHU=KXVSHQWKLVHQWLUHOLIHEURDGO\VWXG\LQJDZLGH   6WULFWO\VSHDNLQJjingang ‫ࢊۂ‬LVDWUDQVODWLRQRIWKH6DQVNULWWHUPvajra, which means YDULRXVO\´DGDPDQWµ´GLDPRQGµ´LQGHVWUXFWLEOHµRU´KDUGµ(QJOLVKODQJXDJHWUDQVODWLRQV RIWKHVXWUD·VWLWOHDQGRIWKLVWHUPDUHGHULYHGIURPWKH6DQVNULW+RZHYHU&KLQHVHUHDGHUV GLGQRWJUDVSLQWXLWLYHO\WKHUHODWLRQEHWZHHQWKH6DQVNULWPHDQLQJDQGWKHWUDQVODWHG term jingang. For this reason, many Chinese commentaries open, as Li’s does, with a parsing of the term jingang7KLVGRHVPDNHIRUDVRPHZKDWDZNZDUG(QJOLVKWUDQVODWLRQ   Mencius 2B1. 5. The Diamond Sutra7F    6HH0F5DHPlatform Sutra 7. Phrases from the Confucian text The Great Learning.

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YDULHW\RIERRNV(YHQDPRQJWKHQXPHURXVVFKRROVRIWKRXJKWQRRQHSRVsessed his level of erudition. This is readily apparent in Zhu’s annotations to The Seal of the Unity of the Three.8 Be that as it may, the only thing scholars need to worry about is the inability to set the mind straight. The authentic realization of integrity resides in avoiding all self-deception.9 1RWVHWWLQJWKHPLQGVWUDLJKWEHJLQVZLWKLQGXOJLQJWKHHPRWLRQV10:KHQ HPRWLRQVDUHLQGXOJHGWKHUHLVDELGLQJ:KHQWKHUHLVDELGLQJWKHQRQHFDQnot set the mind straight and the mind cannot be free.11 Thus [the Great Learning@VD\V´:KHQWKHPLQGLVLQDWWHQWLYHZHORRNDQGGRQRWVHHZHKHDU DQGGRQRWXQGHUVWDQGµDQGWKXVRXUYLWDOLPSXOVHVFHDVH:KHQWKHUHLVQR DELGLQJWKHQWKHPLQGLVYDVWO\RSHQ:KHQRSHQLWLVEURDGDQGLPSDUWLDO 7KLVLVWKHVWDWHRIEHLQJIUHHIURPREMHFWV6LQFHWKHUHDUHQRREMHFWVKRZ FRXOGWKH\EHGHVWUR\HG":KHQWKHUHLVQRDELGLQJWKHQWKHPLQGLVOXPLQRXV:KHQOXPLQRXVWKHPLQGUHVSRQGVWRWKLQJVDVWKH\FRPHEHIRUHLW,W GRHVVRFHDVHOHVVO\6LQFHLWQHYHUFHDVHVKRZFRXOGLWEHH[KDXVWHG"7KLVLV the principle of ceaselessness of the utmost integrity and the nature of the indestructible diamond. Both reside within each living person like this. %XWWKHLJQRUDQWGRQRWWUXVWLQLWWKHHGXFDWHGRϸHUIRUFHGLQWHUSUHWDWLRQVWKHPDQIURP6RQJ\DQNHGXSKLVVKRRWVDQG*DR]LWULHGWRKHOSLW grow.121RQHRIWKHPSRVVHVVHGWKHWUXHPLQGRIQRQDELGLQJ13 They recklessly established subject-object distinctions and thereby destroyed the ceaseless activity of the mysterious principle of life. This is self-deception. This is why the sutra reinforced the following meaning: “One should give ULVHWRWKHPLQGRIQRQDELGLQJµ:LWKWKLVPLQGRQHFDQFDUU\RQFRQYHUVDWLRQVZLWKWKRVHGLVOR\DOXQϮOLDOKHDGVKDYLQJVWUDQJHUREHZHDULQJ PRQNVLQSHUVRQ T R A N S L AT E D BY J E N N I F E R E I C H M A N

8. Cantong qi ੊ω‫ܜ‬, a work of Daoist internal alchemy. For a translation, see Pregadio, Unity of the Three. Zhu Xi discussed it in his Zhouyi “Cantong qi” kaoyi ֠‫੊ؤ‬ω‫ܜ‬Щ୚ [Critical investigation of the Zhouyi Cantong qi]. 9. Li cites the Great LearningZLWKRQHLPSRUWDQWPRGLϮFDWLRQWKHDGGLWLRQRIWKHZRUGshi ࿨ (true, authentic). 10. Most of this passage is a paraphrase of another section of the Great Learning. For a discussion RI LWV VWUDWHJLHV RI XQLWLQJ %XGGKLVW DQG &RQIXFLDQ LGHDV VHH (LFKPDQ ´,QWHUWH[WXDO $OOLDQFHVµ 11. Zizai вϛ 6NW ai varya). The mind is free from attachment, dependence on external phenomena—i.e., free from the karmic fetters of this world.   $OOXGLQJWRMencius%DQG$   /LHQGVKHUHZLWKDQLGHDKHOLNHO\OHDUQHGIURP:DQJ-L,QUHVSRQVHWRDTXHU\DERXWThe Diamond Sutra:DQJ-LRϸHUHGDVXFFLQFWH[SODQDWLRQRIWKHLPSHUPDQHQFHRIWKHWKUHH minds (sanxin ʓ˼ QRQHRIZKLFKFDQEHKHOGRQWRRUUHSUHVHQWVDϮ[HGSRLQWLQWLPH This he calls the true mind of nonabiding.

“ON RECLUSES” ᓚ‫ڗ‬კ “YIN ZHE SHU O”  This essay,1 likely composed in Macheng sometime before 1588, RULJLQDOO\ DSSHDUHG LQ WKH ´%LRJUDSKLHV RI 8QHPSOR\HG 0LQLVWHUVµ :DLFKHQ]KXDQ͚б෮) chapter of A Book to Keep (Hidden). In it, Li Zhi refutes the canonical understanding of reclusion. Confucius was said to have asserted that retreating from society is acceptable only when the Dao is lacking. Drawing a distinction between bodily and mental reclusion, Li contends that truly great recluses need not absent themselves from society at all. This view is consonant with his opinion that one need not seek the solitude of a monastery in order WR GHYRWH RQHVHOI WR %XGGKLVW SUDFWLFH VHH ´5HDGLQJ D /HWWHU IURP 5XRZX·V0RWKHUµSS² DQGZLWKKLVGLVUHJDUGIRUWKHUXOHVRI literary composition (see “On Miscellaneous Matters,” pp. 102–5, and ´([SODQDWLRQRIWKH&KLOGOLNH+HDUW0LQGµSS² 5+6

5HFOXVLRQIURPWKHWLPHVPHDQVJRLQJLQWRUHFOXVLRQDWWKHDSSURSULDWH time. It’s what is meant by “when the Dao does not prevail in the state, one goes into reclusion.”2 It comes about because people have the wisdom to SURWHFWWKHPVHOYHV$Q\RQHZLWKHYHQWKHVOLJKWHVWZLOOFDQGRWKDWWKHUH·V nothing hard about it. Those who go into physical reclusion feel obliged to do so regardless of whether the times require it of them. It seems to me that recluses of this NLQGIDOOLQWRVHYHUDOFDWHJRULHV6RPHDVSLUHWRGZHOODPLGWDOOIRUHVWVDQG lush grasses: they go into reclusion because they hate noise and love solitude. Others are lazy and undisciplined, incapable of putting themselves to a productive trade; they tend to have no recourse but to go into reclusion. If this is what is meant by reclusion, what is so special about recluses? 1. XFS, j. 2, in LZQJZ 3:220–22.   $OOXVLRQWRAnalects´:KHQWKH:D\SUHYDLOVLQWKHZRUOG>WKHSULQFLSOHGVFKRODU@ DSSHDUVZKHQWKH:D\LVODFNLQJKHUHWLUHVµ:DWVRQThe Analects of Confucius² 

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In a higher category, have there not been people like Tao Hongjing and his ilk, who aspired to become divine immortals and depart the human world?3 Or others like Lu Lianzi, whose bodies roamed beyond the phenomenal world and whose hearts were intent on succoring humanity?:KDW DERXWSHRSOHOLNH=KXDQJ=KRXWKHNLQJGRP@DQGϰHG0D-LQJOXQDQGDVVRFLDWHV@GXJDSLWDQGEXULHGKLP,WVGHSWK length, and width—even the reed-mat covering—were all arranged exactly DFFRUGLQJWRKLVVSHFLϮFDWLRQV+HKDGSODQQHGIRUHYHU\GHWDLO:KRFRXOG say he lacked foresight?” Please record this so that his intent may be known. T R A N S L AT E D BY R I V I H A N D L E R - S P I T Z

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PART IV POETRY ༷

“ON READING DU FU TWO POEMS” ᜄӭ˳௾ʆ࡜ “DU DU SHAOLING ER SHOU”

I 'X)XZDVWKHϮUVWWRXQGHUVWDQG1 KRZWRH[SUHVVWKHVSLULW 7KHLQVWDQWKHIHOWUHDOKRPHVLFNQHVV KHZURWHWKHWUXWKRILW ,W·VQRWWKDWDOOWKHRWKHUV ODFNHGJUHDWLQVSLUDWLRQ %XWHYHQZLWKJUHDWLQVSLUDWLRQ WKH\VWLOOGRQ·WVWDUWOH\RX2

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   ೉ 6( /( & 7 ,216 ) 5 20 A NOTH ER BOOK T O B U R N   X U F E N S H U ᚯ ೵ ऐ

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[Li’s comment:] He had it all planned out. “The Second Emperor, the Third Emperor, and on to the Ten Thousandth Emperor shall follow this rule to infinity.” He considered that the Zhou >G\QDVW\@IROORZHGWKHSRZHURIϮUHDQGVLQFHWKH4LQKDGRYHUFRPHWKH=KRX Qin must conform to the power of what Zhou could not overcome. He marked the beginning of the era of the power of water

[Li’s comment:] Not wrong. by changing the beginning of the year: the court would celebrate the new \HDURQWKHϮUVWRIWKHWHQWKPRQWK¬¬¬+HGLYLGHGWKHZRUOGLQWRWKLUW\VL[ commanderies, each with a governor, a commandant, and a superintendent.

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[Li’s comment:] That was fast. 7KH)LUVW(PSHURUWKHQKDG+DQ=KRQJ0DVWHU+RXDQG6FKRODU6KLVHHN for the long-life elixirs of the immortals. [Li’s comment:] Stupid. ,QWKHWKLUW\IRXUWK\HDU¬¬¬WKH)LUVW(PSHURUJDYHDIHDVWLQWKH;LDQ\DQJ 3DODFH¬¬¬7KHHUXGLWH&KXQ\XRI-LQ@\RX would lack this support, and who would come to your rescue then?”

[Li’s comment:] Exactly right. 7KHFKDQFHOORU/L6LVDLG>LQUHVSRQVHWR&KXQ\X/L·VFRPPHQW@7KXVLWZDVϮWWLQJWKDW>/L6L@ZDVH[HFXWHGDQGKLVIDPLO\ extinguished. 6FKRODU+RXDQG6FKRODU/XFRQVSLUHGZLWKHDFKRWKHU´7KHZD\WKH)LUVW (PSHURULVKHKDVDGLVSRVLWLRQWREHREVWLQDWHDQGVHOIZLOOHG¬¬¬6LQFH+LV Highness has never been informed of his mistakes, he becomes more arroJDQWGDLO\¬¬¬:HFDQQRWORRNIRUDQHOL[LURIORQJOLIHIRUDSHUVRQREVHVVHG ZLWKSRZHUDVKHLVµ7KHQWKH\ϰHG:KHQWKH)LUVW(PSHURUKHDUGRILWKH ZDVHQUDJHG¬¬¬+HKDGLPSHULDOVFULEHVLQWHUURJDWHWKHYDULRXVPDVWHUV7KH masters accused and implicated one another to extricate themselves. Those who had violated prohibitions, more than four hundred sixty of them, he had buried alive.

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[Li’s comment:] And this triggers the fall of the Qin. ,QWKHWKLUW\VL[WK\HDU¬¬¬DPDQZLWKDMDGHGLVNLQKLVKDQGVWRSSHGDQLPSHrial messenger and said, “Give this to the lord of Hao Pond for me.” He asked him to transmit the message, “This year the Dragon Ancestor will die.” The )LUVW(PSHURUKDGWKH,PSHULDO6WRUHKRXVHH[DPLQHWKHMDGHGLVN,WWXUQHG RXWWREHWKHRQHKHKDGGURSSHGLQWRWKH7KH)LUVW(PSHURUGLHVZKLOHWUDYHOLQJ/L6LFRQFHDOVWKHIDFWRIKLVGHDWKE\ VHDOLQJWKHERG\LQDFRϲQDQGNHHSLQJLWLQWKHLPSHULDOFDUULDJHGRFXPHQWV are carried to the “indisposed” emperor and signed on his behalf. Li Si and =KDR*DRVHQGDOHWWHULQWKH)LUVW(PSHURU·VQDPHWRWKHHPSHURU·VHOGHVWVRQ )XVXDQG0HQJ7LDQRUGHULQJWKHPWRFRPPLWVXLFLGH7KH\HQWKURQHWKH

   ೉ ) 5 2 0  A B O O K T O K E E P ( H I D D E N ) ( CA N G S H U ᕆ ऐ ) ( 1 5 9 9 )

young and inexperienced Huhai as the Second Emperor. Huhai’s purges and expenditures stir up discontent, his armies rebel, and he ends his own life. A third heir, Ziying, is enthroned and rules for a month. Afraid to attend court functions lest he be murdered by his subordinates, Ziying stabs his prime minister, Zhao Gao, and has his family exterminated. Surrounded by an insurgent DUP\OHGE\/LX%DQJWKHIXWXUH(PSHURU*DR]XRIWKH+DQG\QDVW\@=L\LQJ surrendered and the Qin were done for.

[Li’s comment:] Too abrupt! T R A N S L AT E D BY H A U N S A U S SY

THE HISTORICAL RECORD ͒अ

“ T H E  L I F E  O F  L I  W E N L I N G” өຉ௾෮ “LI WEN LIN G ZHUAN ”  Y UA N  Z H O N G DAO ০ˁཤ Yuan Zhongdao was the youngest of the three Yuan brothers, who collectively dominated late-Ming literary taste.1 All three were powHUIXOO\ DϸHFWHG E\ WKHLU PHHWLQJV ZLWK /L =KL $OWKRXJK WKHLU DGYRFDF\RIDXWKHQWLFLW\RYHUDUWLϮFHLQOLWHUDU\VW\OHPLJKWVHHPWR indicate an anticonformist streak, they were successful in the exDPLQDWLRQVDQGDWWDLQHGRϲFLDOUDQNHDUO\LQOLIH