"Middle school"

The Kongde Neidan School originated in the Yuan Dynasty and is generally recognized as having been founded by Li Daochun (styled Qing 'an, also known as Yingchanzi, styled Yuanzu, with unknown dates of birth and death). Because its elixir theory advocated the word "middle", it was later called the "Middle School" by later generations. Its representative work is the "Zhonghe Collection". During the Ming Dynasty, Yin Zhenren (whose name is unknown) wrote "Life and Nature Guide", and during the Qing Dynasty, Huang Yuanji (said to be a disciple of Ming Yin Zhenren) wrote "Dao Men Yu Yao" and "Le Yu Tang Yu Yu". Both of their theories have a particular preference and elaboration on "Zhong", so they were also included in the "Zhong School" system by later generations. In fact, the Zhongpai school is an academic theoretical school in the practice of Neidan studies, and there is no genealogy or lineage passed down through generations. Li Daochun's preaching activities began in the early Yuan Dynasty. According to his lineage, he was a disciple of Wang Jinchan, a disciple of Bai Yuchan of the Southern School, and should be regarded as the direct descendant of the Southern School. However, he devoted himself to pure cultivation and claimed that his lineage was "Quanzhen", thus being the earliest Quanzhen Taoist in the Jiangnan region. Therefore, it can be speculated that the meaning of "Quanzhen" is not entirely the "Quanzhen" of the Northern School's sects. It should be the concept of the ancient elixir formula that "immortals and Taoists do not have gods; they accumulate essence and energy to achieve Quanzhen", and also has the meaning of the mutual integration of Confucianism, Buddhism and Taoism theories to "fulfill the true truth and true method" (the author's words). The distinct theoretical and methodological characteristics of the Zhong School first appeared in "The Collection of Zhonghe". Its expression of the meaning of "Zhong" can be roughly divided into three layers: First, "Zhong" is the Dao; Second, "Zhong" is the law; Three, "the middle" is the key point. As the "Zhonghe Ji" states: "The 'zhong' exists but has no form, and thus it is called the great foundation of the world." When the hair is released in moderation, it is called movement. One should be cautious about what is released at all times, and thus it is called harmony. All hair is in the right place, and thus it is said to be the ultimate way in the world. This refers to "Zhong", that is, the Dao. It is also said: "If sincerity can achieve harmony within oneself, then the inherent body will be empty, still and agile, still and perceptive, dynamic and upright, and thus be able to respond to the infinite changes in the world." This means that "Zhong" refers to both the method and the benefit. It is also said: "The gateway to the entrance is the most mysterious and profound mechanism..." But it is not in form, nor can one seek outside of this body. Why do none of the alchemy scriptures mention where the place lies? It is hard to put pen to paper and hard to express, so it is called the "Xuan Guan". Therefore, the sage only presents the word "middle" to others. This "middle" character clearly indicates the entrance hall. The so-called "middle" does not refer to the middle between the east and the west, nor is it the middle among the four dimensions above and below, nor is it within the middle. The interpretation says: "When one does not think of good or evil, that is precisely the true nature of oneself." This is within the Buddhist family. Confucianism said, "When joy, anger, sorrow and happiness have not yet arisen, it is called the state of moderation." This is within the realm of Confucianism. The Dao said, "Where thoughts do not arise, it is called the middle." This is within the realm of Taoism. This is the "middle way" used by the three religions. This refers to the "middle", that is, the gateway at the entrance. In this regard, the meaning of "zhong" is expounded by Master Yin in his "Vital Instructions" as "the ultimate of the infinite, true Zhong." Therefore, it is said that the word "Sage" is passed down here. This "zhong" refers to the "Yun zhi" of Yao and Shun, the "Shi Zhong" of Confucius, the "unexpressed" of Zi Si, the "Huang Zhong Tong Li" of the "Yi", the "Zhong Li Wu 炁" of the "Tu Ren Jing", the "zhong kong" of Sakyamuni, and the "Shou zhong" of Laozi. And he further elaborated: "If it is said that there is a fixed existence within, it is within this." If it is said that there is no fixed place in the middle, then the place where the heaven and earth come together is the true middle. In "Dao Men Yu Yao", Huang Yuanji straightforwardly stated: "When we carefully discuss our Dao, it has always been just one middle way. At the beginning, it has always adhered to the form, refining the essence and transforming it into qi." Ultimately, one remains in the formless state, refining the void to align with the Dao." Some people believe that the method of the Chinese School is just like the "Zhonghuang Zhitou" method of Min Xiaogen, another figure of the Chinese School in the Qing Dynasty, which does not use the method of ascending at the back and descending at the front, nor does it use opening and closing, etc. The author, however, does not agree with this. In my opinion, the distinctive feature of the Chinese school lies in reasoning and expressing opinions in a "Chinese" way. "Zhong" means being impartial and balanced, which can lead to the combination of lead and mercury, the interaction of dragons and tigers, and the formation of great elixirs. Then, if we put "zhong" in another way, it can also be called "Tai Chi". Therefore, Zhang Sanfeng's elixir technique, known as the "Taiji Elixir Technique", uses "Taiji" instead of "Zhong". In other words, we can also use "Yi" to discuss alchemy, and both "Zhong" and "Tai Chi" can be included. Although there are indeed the pure and void stillness method and the "Middle Yellow Direct Penetration" method in the alchemy school, these seem not to be the same as the Chinese school in terms of philosophy and application. "Zhonghuang Zhitou" is probably about adhering to the form within. From Yin Zhenren's "Life and Nature Guide" to Huang Yuanji's "Le Yu Tang Yu Yu" Volume Three, the figures of the Chinese School have provided detailed technical guidance and essentials for activities such as gathering herbs, entering fire, removing talismans, and bathing in the Zhou Tian Practice. As stated in "The Vital Rules of Life" regarding the "Three Stages of Prosperity and Adversity" : "For the initial stage of refinement and transformation of 炁, one should recognize the birth of the heavenly essence and promptly collect it." When collecting, one must do so with a hesitant attitude, igniting the fire to force the gold. The saying goes, "Fire forces the metal shop to turn upside down; naturally, the great elixir within the cauldron condenses." The cultivator of qi and spirit in Zhongguan, taking advantage of the intense fire, drove the river-moving chariot, flowing upstream from Taixuan Pass to Tiangu Cave, uniting with the spirit, and then descending to the Yellow Chamber, as the saying goes, "After the heaven and earth have coped, one point lands in the Yellow Court." Those who ascend to the upper level to refine the spirit and restore emptiness, hold onto one and embrace nothingness, and return the spirit to the Kunlu Nature Sea. By covering the three barriers, one can gradually enter the realm of non-action. The practice of both the upper and lower stages is a sudden enlightenment. If one follows the path of refining the spirit and restoring emptiness, when the practice reaches the extreme of emptiness and stillness, the essence will naturally transform into qi, and qi will naturally transform into the spirit..." It can be seen that among these schools, there is still the method of "entering non-action through action". For instance, in "Revealing the Secrets of Heaven", which is regarded as the essence of the Chinese school, dictated by Li Xu 'an (Niwan) of the Ming Dynasty, narrated by an anonymous person, and reprinted by Min Yi of the Qing Dynasty, the formula "Laying the foundation depends entirely on 槖籥" states: "Then, when making a move, one must first establish a foundation." The foundation of something must start with adjusting one's mind. When the mind is in harmony and the qi is calm, one can hope to cultivate true breath. The true breath, which is the heel breath of the south, is called the source of the fetal breath by the clay pill. It is guided by the mind and has not been created naturally. Once the fetal breath is formed, it is in harmony with the virtue of heaven and earth, and there is no place in the heart to accommodate it. When exhaling, it follows the exhalation; when inhaling, it follows the inhalation, just as 槖籥. …… Once the breath is straight and regulated, the intention is immediately expressed. It opens and closes freely without relying on thoughts. Just open the upper and lower magpie Bridges in accordance with the law, slightly expand the chest and diaphragm, and lower the qi in the heart to the lower abdomen, storing it at the extreme of the Kun Palace. This is called a humble heart and a solid abdomen. Hold the kidney stems and scrotum with both hands to warm them up. It would be even better if they were raised. …… When the fire is ignited in the dantian, the two kidney decoctions are boiled for about nine breaths. Then, with the guidance of the mind, they pass through the throat and penetrate through, achieving the effect of the Five Dragons holding the sage..." From this, it can be seen that Minzi's "direct penetration of the middle and yellow" is merely a principle of elixir cultivation. The relevant stages in the process of taking action are still carried out with effort. The so-called "middle way" is to act in accordance with the Dao, without any subjective or stubborn behavior. The overall principle of the Chinese school of alchemy is to cultivate the Dharma, but the "Life and Nature Decree" also discloses the "Three Schools Meeting" Dragon and Tiger Alchemy. All rights reserved. Any infringement will be prosecuted. This article is exclusively authorized by Mr. Kong De to be published on this website.