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Huang-Lao Thought and Folk Techniques and Calculations: Using Clues from Excavated Texts

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Daoism in Early China

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Abstract

The thought of the Laozi school and the contents of the “words of the Yellow Emperor” form the two greatest sources of the Huang-Lao school of thought . However, up until today, there has been an asymmetry in scholarship of the two; while there is a great deal of research on the Laozi and his followers, there is much less on the “words of the Yellow Emperor.” There is a close connection between “the words of the Yellow Emperor” and folk techniques and calculations, thus helping the thought of Huang-Lao to become a widely accepted and easily operational pragmatic political theory. This chapter takes on three perspectives: through the analysis of the image of the Yellow Emperor ; the ideas of “ forms and names” and the “forms and virtue”; and the uniqueness of the language used, we investigate the influence of folk techniques and calculations on Huang-Lao thought.

The original version of the book was revised: Copyright holder name and Copyright standard text have been updated. The erratum to the book is available at https://doi.org/10.1057/978-1-137-55094-1_7

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Notes

  1. 1.

    I do not approve much of using the name Huangdi Sijing, and I am opposed to taking the four lost ancient texts in front of the Laozi B as one complete work completed by one person at one time. I am using the name Huangdi Sijing for the moment here out of consideration of academic custom and for the convenience of discussion.

  2. 2.

    Guo Moruo 郭沫若, shi pipan shu: Jixia huang-Lao xuepai de pipan (Ten Critiques: Critique of the Jixia Huang-Lao School) (Beijing: Dongfang chubanshe, 1996), pp. 142–173.

  3. 3.

    Even though “Lüelun Huang-Lao xue” was written in the 1960s, it was not formally published until the 1990s in Daojia wenhua yanjiu (Studies of Daoist Culture) 14 (1998).

  4. 4.

    For publications and academic developments, see “Huang-Lao sixiang” (Huang-Lao Thought), in Liang han zhuzi yanjiu lunzhu mulu (1912–1996) (Catalog of Studies of Han Philosophers [1912–1996]), ed. Chen Ligui 陳麗桂 (Taipei: Hanxue yanjiu zhongxin, 1998), Section 1, pp. 413–454, and “‘Huang-Lao boshu’ yanjiu zongshu” (Overview of “Huang-Lao Silk Manuscript” Studies), in Zhang Zengtian 張增田, huang-Lao zhidao jiqi shijian (The Huang-Lao Way and Practice). Guangzhou: Zhongshan daxue chubanshe, 2005, pp. 294–312. [For a selection of translated articles on Huang-Lao research, see “The Many Faces of Huang-Lao,” Contemporary Chinese Thought 34 (1) (Fall 2002)—Ed.].

  5. 5.

    For example, in Huang-Lao Xue Lungang (Overview of the Huang-Lao School) (Jinan: Shandong daxue chubanshe, 1997), Ding Yuanming 丁原明 argues that the works related to the “Yellow Emperor ” were falsely attributed and that the “Huang school” actually had no special theory system (see pp. 21–25).

  6. 6.

    Ge Zhiyi 葛志毅 is an exception, as his two papers “Huangdi yu Huangdi zhi xue” (The Yellow Emperor and the Yellow Emperor School) and “‘Huang-Lao boshu’ yu Huang-Lao zhi xue kaobian” (An Investigation of the “Huang-Lao Silk Manuscripts” and the Huang-Lao School) (both can be found in his Xian Qin liang han de zhidu yu wenhua [Pre-Qin and Han Systems and Cultures] [Harbin: Heilongjiang jiaoyu chubanshe, 1998]), as well as his investigations of the Huangdi Sijing, give detailed investigations of the Yin-Yang-school characteristics of the so-called words left by the Yellow Emperor; see pp. 133–151 and 152–175, respectively. Apart from the work of Ge Zhiyi, however, these types of investigations are not at all common.

  7. 7.

    Techniques and calculations (shushu) are also called fangshu and fangji, and generally refer to behavioral choices, such as techniques for selecting auspicious and inauspicious days and divination. I use a somewhat broader scope, and take it to refer to knowledge and techniques that play decisive roles in everyday production and life, and are related to taboos and precepts.

  8. 8.

    Cao Feng 曹峰, “‘Sande’ suojian ‘huanghou’ wei ‘huangdi’ kao” (Investigation into “Empress” as “Emperor” in Three Virtues), in Shangbo Chu Jian Sixiang Yanjiu (Studies in Shanghai Museum Chu Bamboo Slip Thought). Taipei: Wanjuanlou tushu gufen youxian gongsi, 2006, chap. 12, pp. 231–240.

  9. 9.

    Techniques and calculations (shushu) are also called fangshu and fangji, and generally refer to behavioral choices, such as techniques for selecting auspicious and inauspicious days and divination. I use a somewhat broader scope, and take it to refer to knowledge and techniques that play decisive roles in everyday production and life, and are related to taboos and precepts.

  10. 10.

    Cao Feng 曹峰, “‘Sande’ suojian ‘huanghou’ wei ‘huangdi’ kao” (Investigation into “Empress” as “Emperor” in three Virtues), in shangbo chu jian sixiang yanjiu (Studies in Shanghai Museum Chu Bamboo Slip Thought) . Taipei: Wanjuanlou tushu gufen youxian gongsi, 2006, chap. 12, pp. 231–240.

  11. 11.

    Examples can be found by the Qing writer Ma Su in yiwen leiju (Collection of Arts and Letters), vol. 11; Taiping yulan (Imperial Readings of the Taiping Era), vol. 79; and Yishi ( History Unraveled), vol. 5. For contemporary scholars, see Qian Mu’s 錢穆 1944 Huangdi (Yellow Emperor ), chap. 2, “Huangdi de gushi” (The Story of the Yellow Emperor). Beijing: Sanlian shudian, 2004, pp. 7–37; Yasutaro Mori , Kotei densetsu (The Legend of theYellow Emperor) (Kyoto: Jingdu nüzi daxue renwen xuehui, 1970), pp. 149–174; Chen Ligui , Zhanguo shiqi de huanglao sixiang (Huang-Lao Thought in the Warring States ), chap. 1, “Huang-Lao sixi- ang de qiyuan—Cong Huangdi de chuanshuo tuice” (The Origins of Huang-Lao Thought: Inferred from Yellow Emperor Legends). Taipei: Lianjing chuban shiye gongsi, 1991, pp. 1–38; Ge Zhiyi, “Yellow Emperor and Yellow Emperor Studies,” “Yi, Xihan yiiqian zhushu zhong suojian Huangdi zhi yiyan yujiao” (One, Words, and Doctrines of the Yellow Emperor Seen in Pre-Western Han Writings) (Harbin: Heilongjiang jiaoyu chubanshe, 1998), pp. 133–137; Zhong Zongxian 鐘宗憲, “‘Huangdi’ xingxiang yu ‘Huangdi xueshuo’ de kuice—Jian yi fanxing ‘Huangdi sijing’ de ruogan wenti” (Seeking Out the Image of the Yellow Emperor and Yellow Emperor Theory—Also, Reflections on Several Issues in the Four Classics of the Yellow Emperor), paper from the “International Conference on Newly Excavated Texts and Rebuilding Pre-Qin Thought,” Taiwan University, March 25–26, 2005, paper no. 22 (the appendix in this paper sorts through the images of the Yellow Emperor in the Song yunji qiqian: Xuanyuan benji [Seven Tallies from the Cloud Box: Annals of Xuan Yuan]).

  12. 12.

    Yang Rubin 楊儒賓. “Huangdi yu diyao—Xian Qin liangzhong tianzi de yuanxing” (The Yellow Emperor and Emperor Yao: The Original Forms of Two Pre-Qin Sons of Heaven) , paper from the “International Conference on Newly Excavated Texts and Rebuilding Pre-Qin Thought,” Taiwan University, March 25–26, 2005, paper no. 19, p. 2.

  13. 13.

    Chen Ligui 陳麗桂, Huang-Lao Thought in the Warring States , chap. 1, The Origins of Huang-Lao Thought: Inferred from Yellow Emperor Legends . Taipei: Linking Publishing, 1991, p. 10.

  14. 14.

    Qian Mu 錢穆, Yellow Emperor . Beijing: Joint Publishing Co., 2004, p.21.

  15. 15.

    For the relationship between the medical scholars and the Yellow Emperor , see Wei Qipeng 魏啟鵬, “Mawangdui gu yishu zhong de Daojia yu yijia” (Daoists and Medical Scholars in the Ancient Lost Mawangdui Texts), Daojia wenhua yanjiu (Studies in Daoist Culture) 3 (1993): 360–377. See also mawangdui hanmu boshu Huangdi shu jianzheng (Notes on the Mawangdui Han Tomb Silk Manuscript “Yellow Emperor Texts”)Beijing: Zhonghua Book Company, 2004), pp. 319–337.

  16. 16.

    Cao Feng 曹峰, “Investigation into ‘Empress’ as ‘Emperor’ in Three Virtues” gives a detailed explanation.

  17. 17.

    See Cao Feng 曹峰, “A Comparative Study of Three Virtues and the Four classics of the Yellow Emperor,” pp. 241–266. Furthermore, the Qing writer Yan Kejun offers some discussion of methods and techniques in Jinren Ming (Jin Engravings) in Quan shanggu sandai Qin han sanguo Liuchao wen (Complete Texts of High Antiquity, the Three Dynasties, Qin, Han, Three Kingdoms and Six Dynasties) and the style is very similar to that of warnings and exhortations. The songwriter Wang Yinglin 王应麟 believed that Jinren Ming was one chapter of Huangdi Ming (Yellow Emperor’s Engravings) from Hanshu: “Yiwen Zhi” (Book of Han: Record of Arts and Letters).

  18. 18.

    See Wei Qipeng 魏啟鵬, “Boshu Huangdi wuzheng kaoshi” (Interpretation of the Silk Manuscript Yellow Emperor’s Five Regulators) from Notes on the Mawangdui Han Tomb Silk Manuscript “Yellow Emperor Texts,” pp. 338–343. Originally from Huaxue (Sinology) 3 (1998).

  19. 19.

    Liu Bin 劉彬, “Boshu yizhuan ‘Yao’ pian ‘Wuzheng’ kaoshi” (Interpretation of “The Five Regulators” from the Silk Manuscript yizhuan “Essentials” Chapters), Zhouyi yanjiu (Zhou Changes Studies) 2 (2007): 12–18.

  20. 20.

    Sande (Three Virtues) says, “Do not wail at dawn, and at night, do not sing, play string music, or fast in solitude; this is called the Heavenly constant.” Yan Changgui believes that this corresponds with the Shuihudi Qin bamboo slip Rishu (Calendar) A, 155 rear: “On the last day of the month … do not sing. On the first day of the month … do not wail,” and Yanshi Jiaxun: “Fengcao” ( Family Instructions of Master Yan: Character and Behavior) : “The Dao books say: If you sing on the last day of the month or wail on the first day of the month, there will be suffering.” It is apparent that this section was completely taken from techniques and calculations. See Yan Changgui 晏昌貴, “‘Sande’ sizha” (Four Slips from Three Virtues), Jianbowang, available at www.bsm.org.cn (accessed July 6, 2006).

  21. 21.

    The Yinqueshan Han tomb bamboo slip “Didian” (Earth Classic) chapter is also a Yellow Emperor text related to Yin-Yang and techniques and calculations, but an arranged version has not been officially published. See Wu Jiulong , yinqueshan hanjian shiwen (Explanation of the Yinqueshan Han Bamboo Slips) (Beijing: Wenwu chubanshe, 1985). See also Li Ling, Jianbo gushu yu xueshu yuanliu (Ancient Bamboo and Silk Texts and Academic Origins), lecture 11, Fulu wu (Appendix 5) (Beijing: Joint Publishing Company, 2004), pp. 395–397.

  22. 22.

    Zhangjiashan 張家山 Han Tomb No. 247 Bamboo and Silk Arrangement Group, ed., Zhangjiashan hanmu zhujian “ersiqi hao mu” (Zhangjiashan Han Tomb Bamboo Slip “Tomb No. 247”) (Revised explanation edition) (Beijing: Cutural Relics Press, 2006), pp. 161–167.

  23. 23.

    The “forms and names” here are referred to by Cao Cao as follows: “flags and banners are called forms, bells and drums are called names”; they are a type of command signal.

  24. 24.

    Shiji: Qin shihuang benji (Records of the Grand Historian: “Annals of Qin Shihuang”) says that in the thirty-seventh year there was a stone engraving of “The Qin sage ascended the throne and started to formulate the laws [forms and names] and clearly announced the old rules. He first organized the legal system and carefully delineated professional duties to create a long-lasting system.” The reference to “forms and names” here simply means “laws.”

  25. 25.

    For relevant discussions, see Cao Feng , “‘Huangdi sijing’ suojian ‘ming’ de fenlei” (Categorization of “Names” Seen in The Four Classics of the Yellow Emperor), Hunan daxue xuebao (Journal of Hunan University) 1 (2007): 19–24, and “‘Huangdi sijing’ suojian ‘zhidaozhe’ yu ‘ming’ de guanxi” (The Relationship Between “Those Who Follow the Way” and “Names” in The Four Classics of the Yellow Emperor), Hunan daxue xuebao (Journal of Hunan University) 3 (2008): 15–20.

  26. 26.

    “There are forms and there are names” is close to “Things have forms, forms have names” from Guanzi: “Xinshu Shang” (Guanzi: Art of the Mind A). “Art of the Mind” has a canon and explanation section, and “Things have forms, forms have names” is a line from the canon, so it may have come from an “ancient book.”

  27. 27.

    Kakuten sokan, “‘Goso’ 1, 3 hen ni mieru ‘Mei’ no kenkyu” (Research of the “Names” Seen in Collected Sayings I and III of the Guodian Bamboo Slips), ed. Tokyo University Chinese Philosophy Institute, Zhongguo zhexue (Chinese Philosophy) 18 (2002) gives a detailed analysis of these lines.

  28. 28.

    See Chen Songchang 陳松長, “Mawangdui boshu ‘wu ze you xing’ tu chutan” (Preliminary Investigation of Mawangdui Silk Manuscript “Things Have Forms” Picture), Wenwu (Cultural Relics) 6 (2006): 82.

  29. 29.

    The author does not give a reason for adding the two characters wu yan (“no words”).

  30. 30.

    Cao Feng 曹峰, “Mawangdui boshu ‘wu ze you xing’ tu yuanquan nei wenzi xinjie” (A New Interpretation of the Text in the Mawangdui Silk Manuscript “Things Have Forms” Picture Circle), ed. Zhang Guangyu and Huang Dekuan, Guwenzi xuelun gao ( Paleography Papers) (Hefei: Anhui University Press, 2008).

  31. 31.

    Jin Chunfeng 金春峰, “Lun ‘Huang-Lao boshu’ de zhuyao sixiang” (On the Main Thought of the “Huang-Lao Silk Manuscripts”), Qiusuo (Seek and Discover) 2 (1986): 54–60.

  32. 32.

    Cui Yongdong 崔永東, “Boshu ‘Huangdi sijing’ zhong yinyang xing de sixiang chutan” (A Preliminary Investigation of the Yin-Yang and Forms and Virtue Thought in the Silk Manuscript Four Classics of the Yellow Emperor), Zhongguo zhexue shi ( History of Chinese Philosophy) 4 (1998): 77–82.

  33. 33.

    Zhang Zengtian 張增田, “‘Huang-Lao boshu’ zhi xing de guanxi zhu shuobian” (Theories of the Relationship between Forms and Virtue in the “Huang-Lao Silk Manuscripts”), Guanzi xuekan (Guanzi Journal) 3 (2002): 40–44.

  34. 34.

    Hu Wenhui 胡文輝, “Mawangdui boshu Xingde yipian yanjiu” (A Study of the Mawangdui Silk Manuscript Forms and Virtue B), in Zhongguo zaoqi fangshu he wenxian congkao (Collected Studies on Early Chinese Techniques and Texts) (Guangzhou: Zhongshan daxue chubanshe, 2000), pp. 159–219.

  35. 35.

    Cheng Songchang 陳松長, Mawangdui boshu Xingde yanjiu lungao ( Studies on the Mawangdui Silk Manuscript Forms and Virtue) (Taipei: Taiwan Ancient Books Publishing House, 2001), Appendix, “Boshu huangdi shu zhong de xing de gainian” (The Concept of Forms and Virtue in the Silk Manuscript Books of the Yellow Emperor), pp. 30–36.

  36. 36.

    See Hu Pingsheng 胡平生, “Fuyang Shuanggudui Hanjian shushu shu jianlun” (A Brief Discussion of the Fuyang Shuanggudui Han Bamboo Slip Techniques-and-Calculations Texts), in Chutu wenxian yanjiu (Studies of Excavated Texts) (Beijing: Zhonghua Book Company, 1998), vol. 4, pp. 12–30.

  37. 37.

    Liu Lexian 劉樂賢, Shuihudi Qinjian rishu yanjiu ( A Study of the Shuihudi Qin Bamboo Slip Calendars) (Beijing: Wenjin Publishing Co., 1994), pp. 108–109.

  38. 38.

    Liu Lexian, Jianbo shushu wenxian tanlun ( An Exploration of Bamboo and Silk Techniques and Calculations Texts) (Wuhan: Hubei Education Press, 2003), pp. 105–110.

  39. 39.

    Li Ling, Zhongguo fangshu zhengkao ( An Investigation of Chinese Techniques) (Beijing: Zhonghua Book Company, 2006), pp. 35–38, explanation of “forms and virtue.”

  40. 40.

    Zhangjiashan Han Tomb Bamboo Slip “Tomb No. 247” (ibid.), p. 162 .

  41. 41.

    This section is based on Qunshu zhiyao (Essentials of Governance from Collected Books), vol. 37.

  42. 42.

    See Shuihudi Qin Tomb Bamboo Slip Arrangement Group, ed., Shuihudi Qinmu zhujian (Shuihudi Qin Tomb Bamboo Slips) (Beijing: Cultural Relics Press, 1990), pp. 184–185.

  43. 43.

    Ibid., p. 197.

  44. 44.

    See Chen Songchang 陳松長, Studies on the Mawangdui Silk Manuscript Forms and Virtue (Taibei: Taiwan Ancient Books Publishing House, 2001), p. 116.

  45. 45.

    See Zhangjiashan hanmu bojian “ersiqi hao mu” (Zhangjiashan Han Tomb Silk Manuscript “Tomb No. 247”) , revised explanation edition (Beijing: Cultural Relics Press, 2006), pp. 161–167.

  46. 46.

    Suzuki Tatsuaki , “‘Do’ no tame no yuinbun— ‘Soji’ teikei oinku to koro shiso” (Verses Written for Promoting the Way: The Relationship between the Customized Verses in Zhuangzi and the Thought of Huang-Lao), Dongfang xue (Eastern Studies) 115 (2008): 19–36. A similar approach can be found in his paper “Sochi shutsudo kanpaku shiryo ni mieru teikei oinku ni tsuite” (The Customized Verses Seen in Excavated Bamboo Slips and Silk Manuscripts in Chu), Zhongguo wenxue bao (Journal of Chinese Literature) 76 (2008): 1–27.

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    Feng Cao

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Cao, F. (2017). Huang-Lao Thought and Folk Techniques and Calculations: Using Clues from Excavated Texts. In: Daoism in Early China. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-55094-1_3

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