Li daochun

Li daochun

Li daochun, a native of Hunan Province, was a famous Taoist in the late Song Dynasty and early Yuan Dynasty. The word element is Qingan, and the other name is yingchanzi. Good at internal alchemy. Li daochun is erudite and versatile. His theory of internal alchemy is all inclusive and the system is very complete. Wang Jinchan, his teacher, was a disciple of Bai Yuchan of Dangong Nanzong. Li daochun integrated the southern and Northern schools of Neidan Taoism. The key to his theory of internal alchemy is "guarding the middle". Therefore, later called it the Middle School of Neidan. In the process of defense, we need to return to our roots. "Alchemists, seize heaven and earth all day To return to the original, to return to the root, to return to life, and to accomplish the work of the God. If you take off and become an immortal, it is called "Dan Cheng." This paper points out that "the Tao is originally non-existent, and the easy is in it", "the easy is like electricity, and the original of the Tao; the constant and changeable is also, and the original of the easy is" the sage is the saint, and the easy is the only way to use, and the easy is the success, and the empty and quiet is the only way to use ".

brief introduction

Li daochun, a Taoist. The word element is called Qingan and yingchanzi. Duliang (now Wugang, Hunan Province) was given and accepted by Wang Jinchan, a disciple of Bai Yuchan, as a master craftsman of Xuanmen. His studies mainly focused on the Southern Sect of Quanzhen Taoism, and also on the northern sect. Through the old, easy, Zen. As the song says, "many human feelings gather and disperse, and the way of the world has its ups and downs, but the truth is always there, and there is no change in the past and the present." It is believed that the great method of cultivating immortals lies in seeking the truth of "not easy" in all kinds of changes, "first keep precepts, calmness and wisdom, then cultivate essence, Qi and spirit to protect the body", and as for "mix into a round, straight into inaction, complete both life and form". It is said that the porch of Dan Dao is the word "Zhong". If it can be "Zhizhong", it will be "four Xianan, all bones are rational". He studied Tao and Yi, taught them widely, and his methods varied. He is the author of Hu Ming Jing Zhu, Da Tong Jing Zhu, Dong Gu Jing Zhu, Qing Jing Jing Zhu, Quan Zhen Ji Xuan Mi Yao, Dao De Hui Yuan, Qing an Ying Chan Zi's quotations, Zhong He Ji, San Tian Yi Sui, Zhou Yi Shang Zhan, etc.

theory

Li daochun, a descendant of Nanzong, often practises the Danfa of beizong, which integrates the two Danfa of North and south. He is also known as the ancestor of Zhongpai Danfa. The characteristic of Li daochun's theory is that he didn't talk about the life and soul cultivation method of the north and South schools in general. Instead, he creatively expounded the Yi learning and the old learning since the pre Qin period, and absorbed the Neo Confucianism of the Song Dynasty, Buddhism, especially the Zen School of mind and nature, so as to achieve the theory of inner mind and nature based on "Neutralization". With the help of the concept of "Neutralization", Li daochun made a systematic and deep harmony of the three religions from the ontological and cultivation levels, which intensified the trend of the three religions from confrontation to integration since the yuan, Ming and Qing Dynasties, and objectively stimulated the in-depth debate and development of the Neo Confucianism and the mind theory in the yuan, Ming and Qing Dynasties.

Ideological characteristics

Li daochun, as a Taoist who absorbed two schools of thought and learned a lot, attaches great importance to the book of changes, which is the source of Confucianism and Taoism, and the Tao Te Ching, which is respected as the leader of Taoism. He once said: "stealing means Fu Xi's painting of Yi, revealing his innate nature, and Lao Tzu's writing of books, fully embodying morality. Are these two the ancestors of the classics?"?

He dug out the concept of "Zhenchang" from Tao Te Ching as the essence of "Tao".

The essence of Li daochun's use of the word "Zhenchang" is to make the nature of "Tao" as the root of the universe more clear. As he said: "the way can be the way, not the way of the real. The way of truth and constancy begins with no beginning, and its name is nameless. "The so-called Tao also can not be separated in a moment. Another way is to walk, live, sit and lie, and never leave this. In fact, the first thing is this. It's only this since ancient times. It's only this from birth. As for daily life, it's only this. All physical things are corrupted, only this is always there. The void of heaven and earth is also corrupted, only this is not bad. "

But truth is always there, and there is no change in the past and the present.

"The way of truth and normality is nothing, and the way of action is extraordinary Heaven and earth do nothing, and all things come into being.

Li's true meaning highlights that Tao is a real but not false objective reality. The props have the characteristics of transcendence (beyond reality and perception, named in the nameless), universality (everything is this, omnipresent), eternity (can not be separated in a moment, eternal), absoluteness (no change) and aimlessness (inaction). The way of truth and normality is neither a perceptual material existence nor a spiritual entity with will, but an absolute conceptual entity. It produces and determines the existence and development of all things. Generally speaking, Li daochun's exposition of the true and normal Tao in the original sense basically does not come out of the assumption that Tao is the root of the world in the pre Qin period, and success is better than innovation.

The theoretical characteristic of Li daochun is that he tries to connect the concept of "Zhenchang" with the concept of "Buyi" or "Changyi" in the book of changes and the concept of "Taiji" expounded by Zhou Dunyi, Zhu Xi and other Neo Confucianists. Such as: "often easy is not easy, the body of Tai Chi is also. It can be changed easily, which is also the source of nature. It's easy for those who have experienced changes, but it's also easy for those who have never stopped changing The so-called constant, not poor its beginning, unpredictable its end, but also exist alone It's not easy, so it can control the world forever Yi also, Xiang also, its way is original. ?

Constant is the body of change; variable is the use of change. It's not the same in ancient and modern times, it's the body of change; it's the use of change at any time. Without thinking and doing, it is easy to use; with feeling and response, it is easy to use. If you know how to use it, you will be able to make the most of it; if you can make the most of it, you will be able to make the most of it It is easy to use and flexible. ?

"If the degree of Taiji is not judged, the theory of movement and stillness has existed; if the two instruments are divided, the opportunity of movement and stillness begins. "???

The so-called body of Yi (not Yi) is the body of Tai Chi and Tao; the so-called use of Yi is the use of Tai Chi and Tao. The relationship between the body and function of Tao is the relationship between constant and change, static and dynamic. Tao style, Yi style and Tai Chi style are comprehensive and universal. Although they have no purpose and no action, they can control and contain everything. In Li daochun's view, Tao style, Yi style and Taiji style are all abstract concepts, which can not be regulated in any way, and therefore have no realistic content. It is precisely because there is no difference among Tao style, Yi style and Tai Chi style that Li daochun attributes them to "Wu Yi". As Wu Yi Ge in Zhong He Ji says: "Tao is nothing, and Tai Chi comes into being. Tai Chi changes first, and then there is one. One is divided into two, two is born of three, four images and five elements come out from then on. Nothing is the root of heaven and earth. Metaphysics is one of the most wonderful schools. It's easy to separate nature and change from one. When people's mind ascends, the heaven is clear, the earth is peaceful, the valley is filled with spirit, and the things are brought to life. The Marquis and the king are loyal to the world. Zen preaches the right method to one school. Confucianism is separated from one word. Lao Jun explains the truth from one word. He once participated in one wonderful school, but it's difficult to measure it In the Ming Dynasty, taixuan, Zhenyi and fuming pass are the way to know one and to be true. After ten thousand things have been finished, one must hold on to one thing and one must not lose it. Once it has been completed, it is possible to integrate heaven's reason and wisdom. It is not strange that all laws should be unified. At the beginning, there is nothing to be born, and there is no mutual capital to last for a long time. If you can return everything to nothing, you can see Beidou in the south. At this point, I have to forget again and again, and I can be around with Huayuan. ?

The so-called pure "no one" is the embodiment of the true and normal way of no difference, no regulation and no boundary. Li daochun endows absolute oneness with "the way of truth" as the root of the world. In turn, he regards the indifference (oneness) as the highest goal of cognition and practice. It is also from the abstraction of "Wu Yi" that Li daochun finds the theoretical basis of the unity of the three religions and the objective basis of governing the two schools. Li daochun's method of getting one and forgetting one is the inheritance and creative development of Taoism's method of keeping one. In his baopuzi neipian of Jin Dynasty, Ge Hong proposed that metaphysics was the ancestor of nature, and that "the way of metaphysics is also the law.". I'll do everything I can, and I'll do the same with you It is easy to keep the mystery and the truth. "??

The so-called Xuanyi is actually a kind of indistinguishable and mysterious realm of Tao. On the volume of xuanzhu Lu, xuanlan, the king of Tang Dynasty, said: "more than near, more than far. If there is no nearness and no reality, it is called true one. "???

The so-called true one is also a mysterious state of separation from right and wrong, things and self, and differences. "Tao Shu" volume 30 "true one" says: "what is true one? The root of dragon and tiger. "?

He regards Zhenyi as Yuanjing, Yuanqi, etc. By Li daochun, "Wu Yi" refers to the abstraction of the fundamental Tao on the one hand, and the cognitive realm of absolute nothingness on the other. The latter is the core of Li daochun's thought. Because "Wu Yi" stands for no regulation, it is in fact slightly equivalent to "thinking that there are things before they start", that is to say, to demonstrate the state of the unsettled before all things sprout. ?

Therefore, "to get one and hold one" itself means to have no income and hold one, so it is necessary to "forget one". Getting one and forgetting one is the highest realm of life. Of course, "Wu Yi" advocated by Li daochun is not only the true one or the metaphysical one in the sense of the original Taoist school or Taoism. In fact, he uses "Wu Yi" to embody an ideal state or ultimate goal that Taoism, Confucianism and Buddhism can share. Li Dao found the way of organic integration of the three religions from the subjective state of the "true and normal way". From the standpoint of "nothingness" or "nothingness" of Taoism, Li daochun further believes that the "golden elixir" of Taoism can be integrated with the concepts of "Yuanjue" of Buddhism and "Taiji" of Confucianism. "Zhonghe Ji Xuanmen tenet" also says: "Buddhism means Yuanjue, Taoism means Jindan, Confucianism means Taiji. The so-called Wuji and Taiji, can not be extreme and extreme is also called. Shi said: "if you don't move, you will know. It is said in the book of changes: "when you are still, you can feel it. "Dan Shu says:" when the body and mind don't move, there will be no real opportunity. "The essence of Taiji. It's the one who knows what the three religions advocate, and it's the one who calms down

Chinese PinYin : Li Dao Chun