Theoretical Background of the Wu Liu School
(Translated By Adrian Chan-Wyles PhD)
Translator’s Note: Occasionally I am approached by practitioners of other Daoist lineages who enquire about the Qianfeng path – and immediately protest about the ‘Ch’an’ nature of the initial instruction. This is because they do not understand the Wu Liu or Qianfeng teaching, and have neither the patience nor maturity of insight to pause for a moment and consider what they are doing. Such enquirers would rather be left with their own ignorance than take a step back to learn something new. If practitioners of the Dao cannot be ‘still’ it does not really matter what path they think they are following, as nothing will come of their misplaced efforts.
ACW 28.3.2016
The Wu Liu School strongly advocates the mastery of the method of energy centre self-cultivation (丹法 – Dan Fa) that emphasises the achievement of ‘stillness’ and ‘tranquillity’ (清静 – Qing Jing) in the mind and body. The Wu Liu School achieves this through an integration of the Daoist path of Immortality with that of the enlightened path of the Buddha (仙佛合宗 – Xian Fu He Zong). However, the Wu Liu School remains silent about the interaction of yin-yang (阴阳). It advocates the cultivation of pre-natal (先天 – Xian Tian) breathing, and the abandonment of post-natal (后天 – Hou Tian) breathing. Absolute yang (真阳 – Zhen Yang) is cultivated to realise the pre-natal state which is dependent upon the development of ancestral vital force (祖炁 – Zu Qi). The original essence (本原 – Ben Yuan) is achieved through the development of external medicine and internal medicine (which are integrated) to achieve the pre-natal state of ancestral vital force. The cultivation of external medicine is described as:
‘Ancestral vital force is generated in the body, and stored in the lower energy centre (丹田 – Dan Tian). However, as it is taken into the body from the external environment, and occurs whilst the body is alive, it is not alien to the living body, but is part of its inherent structure and function. Due to its external origination it is referred to as external medicine (外药 - Wai Yao).’
See: Wu Shouyang (伍守阳) – ‘Divine Immortal Correct Principle – Teaching on Medicine Treatise’
Internal medicine (内药 – Nei Yao) is gathered (采 – Cai) from the external medicine. This is achieved through self-cultivation (炼 – Lian) that creates a great medicine (大药 – Da Yao):
‘Internal medicine moves only within the body. As it never leaves the body it is called internal medicine.’ Ibid
External medicine is the product of a living body (and its environment). This is gathered through self-cultivation and refined into internal medicine.
‘The only reality is unified vital force.’ Ibid
Wu Shouyang also thought that the ‘Three-legged Furnace’ (鼎炉 – Ding Lu) was gender-neutral (i.e. neither male nor female) and that it represented the lower energy centre and the ‘smelting’ self-cultivation process that refines qi (气) energy. He said:
‘Vital force (炁 – Qi) is identical to empty spirit (神 – Shen) and is the Way of Immortality (仙道 – Xian Dao) which is achieved through ‘building mind-body essence of life’ (双修性命 – Shuangxiu Xingming) self-cultivation. This system advocates the double pathway of cultivated ancestral vital force which draws equally from Daoist Immortality and Buddhist Enlightenment.’ Ibid
The Wu Liu School is essentially a lineage of Daoism that makes reference to Buddhist thought. Texts used by this school are the ‘Yellow Court Classic’ (黄庭经 – Huang Ting Jing), ‘Foetal Breathing Classic’ (胎息经 – Tai Xi Jing) and the ‘Non-attachment Meditation Treatise’ (坐忘论 – Zuo Wang Lun). Also cited are the Buddhist Surangama Sutra (楞严经 – Leng Yan Jing), Mahaprajnaparamita Sutra (大般若经 – Da Bo Re Jing), and Avatamsaka Sutra (华严经 – Hua Yen Jing). With the integration of Daoist Immortality teaching and that of Buddhist enlightenment, the Wu Liu School has become very influential through its pristine logic and clear instruction.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Text: http://baike.baidu.com/view/679953.htm
介绍
伍柳派丹法力主清静修持,仙佛合宗。对于阴阳修炼只字不提,主张用先天,忌用后天,强调“一点真阳”之先天祖炁的炼养,认为外药与内药本原于先天祖炁。所谓外药,指“祖炁从身生时,虽隐藏于丹田,却有向外发生之时,即取此发生于外者,复返还于内,是以虽从内生,却从外来,故谓之外药”见伍守阳《天仙正理直指·药物直论》。所谓内药,是指采外药炼就还丹大药,“全不著于外,只动于发生之地,因其不离于内,故谓内药”同上。。外药为生而后采,内药为采而后生,“实止此一炁而已”同上。同时他还认为“鼎炉”并非男女,鼎为丹田之形,内炉指丹田中之气,他说:“是炁也,神也,仙道之所以为双修性命者也。且谓今也以二炁为论,所以人生仙佛之理也。”同上。总之,伍柳派以仙道为宗,又参佛法为用;既证论《黄庭经》 《胎息经》《坐忘论》,又征引《楞严经》《大般若经》 《华严经》 ,仙佛合为一体,说理浅显,指点明白,在中国影响很大。
ACW 28.3.2016
The Wu Liu School strongly advocates the mastery of the method of energy centre self-cultivation (丹法 – Dan Fa) that emphasises the achievement of ‘stillness’ and ‘tranquillity’ (清静 – Qing Jing) in the mind and body. The Wu Liu School achieves this through an integration of the Daoist path of Immortality with that of the enlightened path of the Buddha (仙佛合宗 – Xian Fu He Zong). However, the Wu Liu School remains silent about the interaction of yin-yang (阴阳). It advocates the cultivation of pre-natal (先天 – Xian Tian) breathing, and the abandonment of post-natal (后天 – Hou Tian) breathing. Absolute yang (真阳 – Zhen Yang) is cultivated to realise the pre-natal state which is dependent upon the development of ancestral vital force (祖炁 – Zu Qi). The original essence (本原 – Ben Yuan) is achieved through the development of external medicine and internal medicine (which are integrated) to achieve the pre-natal state of ancestral vital force. The cultivation of external medicine is described as:
‘Ancestral vital force is generated in the body, and stored in the lower energy centre (丹田 – Dan Tian). However, as it is taken into the body from the external environment, and occurs whilst the body is alive, it is not alien to the living body, but is part of its inherent structure and function. Due to its external origination it is referred to as external medicine (外药 - Wai Yao).’
See: Wu Shouyang (伍守阳) – ‘Divine Immortal Correct Principle – Teaching on Medicine Treatise’
Internal medicine (内药 – Nei Yao) is gathered (采 – Cai) from the external medicine. This is achieved through self-cultivation (炼 – Lian) that creates a great medicine (大药 – Da Yao):
‘Internal medicine moves only within the body. As it never leaves the body it is called internal medicine.’ Ibid
External medicine is the product of a living body (and its environment). This is gathered through self-cultivation and refined into internal medicine.
‘The only reality is unified vital force.’ Ibid
Wu Shouyang also thought that the ‘Three-legged Furnace’ (鼎炉 – Ding Lu) was gender-neutral (i.e. neither male nor female) and that it represented the lower energy centre and the ‘smelting’ self-cultivation process that refines qi (气) energy. He said:
‘Vital force (炁 – Qi) is identical to empty spirit (神 – Shen) and is the Way of Immortality (仙道 – Xian Dao) which is achieved through ‘building mind-body essence of life’ (双修性命 – Shuangxiu Xingming) self-cultivation. This system advocates the double pathway of cultivated ancestral vital force which draws equally from Daoist Immortality and Buddhist Enlightenment.’ Ibid
The Wu Liu School is essentially a lineage of Daoism that makes reference to Buddhist thought. Texts used by this school are the ‘Yellow Court Classic’ (黄庭经 – Huang Ting Jing), ‘Foetal Breathing Classic’ (胎息经 – Tai Xi Jing) and the ‘Non-attachment Meditation Treatise’ (坐忘论 – Zuo Wang Lun). Also cited are the Buddhist Surangama Sutra (楞严经 – Leng Yan Jing), Mahaprajnaparamita Sutra (大般若经 – Da Bo Re Jing), and Avatamsaka Sutra (华严经 – Hua Yen Jing). With the integration of Daoist Immortality teaching and that of Buddhist enlightenment, the Wu Liu School has become very influential through its pristine logic and clear instruction.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Text: http://baike.baidu.com/view/679953.htm
介绍
伍柳派丹法力主清静修持,仙佛合宗。对于阴阳修炼只字不提,主张用先天,忌用后天,强调“一点真阳”之先天祖炁的炼养,认为外药与内药本原于先天祖炁。所谓外药,指“祖炁从身生时,虽隐藏于丹田,却有向外发生之时,即取此发生于外者,复返还于内,是以虽从内生,却从外来,故谓之外药”见伍守阳《天仙正理直指·药物直论》。所谓内药,是指采外药炼就还丹大药,“全不著于外,只动于发生之地,因其不离于内,故谓内药”同上。。外药为生而后采,内药为采而后生,“实止此一炁而已”同上。同时他还认为“鼎炉”并非男女,鼎为丹田之形,内炉指丹田中之气,他说:“是炁也,神也,仙道之所以为双修性命者也。且谓今也以二炁为论,所以人生仙佛之理也。”同上。总之,伍柳派以仙道为宗,又参佛法为用;既证论《黄庭经》 《胎息经》《坐忘论》,又征引《楞严经》《大般若经》 《华严经》 ,仙佛合为一体,说理浅显,指点明白,在中国影响很大。