In this paper, I rehearse briefly what we know about the nature and formation of the Liezi 列子. I take note of the extensive borrowing of materials employed by the editor(s) of the work, numbering nearly one hundred possible source texts. I modify ZHENG Liangshu’s 鄭良樹 typology for grouping literary correspondences between Chinese texts and identify two of the most extensive collections of parallel affiliations in LZ: Chapter One, “Tianrui 天瑞” (“Heavenly Portents”) and Chapter Two, “Huang Di 黃帝.” While “Huang Di” has been studied because of its technique of direct copying from the Zhuangzi 莊子, “Tianrui”‘s use of the Daodejing, has been largely neglected. I give attention specifically to the “Liezi said” (Liezi yue 列子曰) “zhang 章” or “text beads” in “Tianrui” and consider them as examples of “interpretive homilies” (jieshi chuandao 解释傳道) on passages from the Daodejing. Finally, in the conclusion, I revisit the possible source of the “Liezi said” passages in “Tianrui,” suggesting that their style and content indicate their probable source was in “Mysterious Learning” (Xuanxue 玄學) philosophical circles of the third or fourth centuries CE.