Beyond the Daode jing: Twofold Mystery in Tang Daoism by Friederike Assandri (review)

Abstract

Book Reviews 95 Journal of Chinese Religions 39 (2011) Beyond the Daode jing: Twofold Mystery in Tang Daoism FRIEDERIKE ASSANDRI. Magdalena, NM: Three Pines Press, 2009. 250 pages. ISBN 978-1-931483-12-4. US$29.95 paper. The title Beyond the Daodejing: Twofold Mystery in Tang Taoism suggests that the author of the book deals with Daoism but ventures into special fields of interest that at first sight we would not identify with Daoism proper. The book shows that there is a lot to find in Daoism beyond the title Daodejing which since old serves as a label to put Daoism into an officially acceptable perspective. Twofold Mystery (chongxuan 重玄) and Tang Daoism are the two key terms that describe and delimit the scope of the presentation with eight main chapters that explore the “Historical Background: Schools and Politics;” “The Major Representatives: Daoists of the Liang and Tang;” “The Sources: Commentaries and Scriptures;” “Key Concepts: Mystery, Dao, and the Greater Cosmos;” “Salvation: Dao-nature and the Sage;” “The Teaching: Mysticism, Cultivation and Integration;” “Changes in the Pantheon: Laozi and the Heavenly Deities;” “The Body of the Sage: The Three-in-One and the Threefold Body of the Buddha.” These eight chapter titles perfectly illustrate the contents and inner meaning of this book, which intimately combines and presents Buddhist and Daoist notions of the cosmos, of humankind and the search for absolute truth. In the Tang period Buddhism and Daoism were greatly supported by the state, ideally and materially as well. Both religions and their philosophical mainstreams were flourishing components of the political and cultural life. The competition between the two religions to have a say in state and society was unavoidable and considerable. This delicate context matters decisively for this book, which presents the contents and intellectual tendencies of the competition and mutual interaction of Buddhism and Daoism on the level of philosophical reasoning and discourse. In fact, the philosophical discourse reflects the influence of Buddhist techniques of reasoning on Daoism. The crucial concept is the logical application of the four propositions (tetra lemma, siju 四句) which is a technique of philosophical reasoning. The Buddhist monk and scholar Nāgārjuna (2nd c. CE) used the technique of the four propositions to refute opponents and develop his teachings. The author of the book under consideration displays how the tetra lemma technique of reasoning operates to analyze what the absolute truth is all about. The realization of the ultimate and absolute truth may be identified with enlightenment in Buddhism. Daoists would speak about the attainment of Dao (dedao 得道). The term Twofold Mystery indicates the application of the Buddhist reasoning of tetra lemma in Daoism and the ensuing development of a distinct Daoist worldview. The author explains how Daoist Twofold Mystery extends to religion and philosophy, uniting cosmology, ontology, and political philosophy. The Tang environment was highly conducive for the intellectual development that the author documents. The actual expression of Twofold 96 Journal of Chinese Religions Mystery is pinned down in three important texts. It is most welcome that translations of these texts are presented. They are somehow always in the background of the various chapters. The texts, given as appendices, are 1) The commentary on the first chapter of the Daode jing 道德 經 by Cheng Xuanying 成玄英 (7th c.) (pp. 201-208); 2) one chapter of the Benji jing 本際經 (pp. 209-216); and 3) the Huming jing 護命經 (pp. 216-218). The translated texts appear to be the backbone for the interpretations in this book and its inner organization. We learn, for example, that the sage of Twofold Mystery “unites the characteristics of a bodhisattva-like savior with the ancient ideas of the sage-kings who emulate Dao and bring peace to the world….his return to Dao allows him to overcome the cycle of life and death; he attains immortality” (p. 6), which roughly describes the wide range of considerations that the author displays. The book is well designed. It arranges systematically the historical perspectives and selects single themes for in-depth discussions. The author explains among other topics “Schools and Politics,” “Daoist Schools,” “Doctrinal Integration,” and “The Mādhyamika School,” pp. 7-26, which unites Daoist and Buddhist studies. Instructive charts summarize and...