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Animal Rebirth in Lingbao Texts 靈寶經文中的動物重生

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  • 　　Abstract: The Lingbao scriptures have long held the interest of scholars as a consequence of their highly syncretic or, in the words of Erik Zürcher, “Buddho-Taoist” nature. And yet, with the notable recent exception of Stephen R. Bokenkamp’s Ancestors and Anxiety: Daoism and the Birth of Rebirth in China, the incorporation of the quintessentially Buddhist concept of rebirth into Daoism, and the Lingbao corpus of scriptures in particular, has received relatively little attention in Western scholarship. In my proposed paper I explore one particular aspect of karma and rebirth as represented in Daoism; namely, I will survey statements on the causes, conditions, and varieties of rebirth as an animal, one of the three negative paths of rebirth (santu 三途) in Buddhism, as depicted in the Lingbao scriptures. This will be accomplished through a review of comments on and formulations for animal rebirth in the original Lingbao corpus as established by Lu Xiujing陸修靜in the year 437 C.E. and in later additions to the scriptural canon of that tradition composed under the Sui and Tang Dynasties.

    　　A few simple questions will be asked of each individual text under consideration in order to facilitate a comparative analysis of the original corpus and the later scriptures: what are the narrative circumstances in which the discussion of rebirth as an animal occurs? Is it couched in an avadāna styled parable, presented as one of the lowlights of a deity’s tour of various earth-prisons (diyu 地獄), or posited as one among a litany of punishments within a text of proscriptions and confessions? What are the cosmological assumptions at play? Are humans reborn directly as animals or are they required to ameliorate a certain degree of negative karma in the earth prisons prior to animal rebirth? In either case, is there an irrefutable link between deed and rebirth as, for instance, is clearly the case when a hunter is reborn as a deer?

    　　Conclusions will be drawn according to two lines of inquiry. First, differences and similarities between depictions of animal rebirth in the original Lingbao corpus and in later additions to the textual tradition will be read with an eye towards the possible significance of changes in conceptions of cosmology, karmic retribution, and paths of rebirth observable over time. Secondly, The Daoist adoption and adaptation of the Buddhist concept of rebirth as an animal will be treated as illustrative of the fact that Daoism is most profitably approached as a religion of bricolage, one that continually reshapes itself through the integration of repurposed pre-existing elements.

    　　My presentation will be supplemented by handouts inclusive of excerpts of the scriptures under discussion accompanied by English language translations. The paper is appropriate for inclusion in panels on Daoist ethics, Daoist sects, Daoist Cosmology, and interactions between Daoism and Buddhism.

     

    　　Paul Amato, (Ph.D student, Arizona State University)

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