Text XIII. The Great Vehicle Sutras from the Collection of Jewels: what the Buddha said about the Middle, about the Void, about the Thought of Awakening and about the Embryo of the Tathagata. Fragments I. ... The fact that "atman exists" is one extreme, and that "there is no atman" is another. This, O Kashyapa, is so clear

The Legend of Beauty Yun Chun Beauty Yun Chun, who was upset by her fiancé's separation, wept bitterly. Her beloved Shao Chang - smart, strong and, most importantly, just as selflessly loving her, set off on a long journey: from the northern mountains of China,

Part 1. Apocalypse time

From the works of Schopenhauer If we begin to inquisitively examine and observe any natural creature, for example, an animal in its being, life and activity, then, contrary to everything that zoology and zoothymia say about it, it will appear before us as an incomprehensible mystery. But

丘/邱, Chang-chun-tzu, Qiu Chu-ji, Qiu Tong-mi. 1148, Qixia env. Dengzhou (modern Penglai County, Shandong Province) 登州棲霞 （今屬山東 ）, - 7th lunar month (Aug.-Sept.) 1227, Yanjing (Beijing). Taoist patriarch and saint (zhen ren - "true person"), who has achieved the highest official. status for Taoism, an alchemist, a poet and an outstanding traveler who communicated with Genghis Khan. The founder of the jin-lian ("golden lotus") direction, or longmen (Dragon's Gate, from the name of the mountain in the Baoji county of the Shaanxi province, where he stayed) of one of the largest Taoist schools - quanzhen-jiao ("teaching of perfect truth"), included in the week of her "apostles" (qi zhen ren - "seven true people") - the first disciples of the founder Wang Chun-yang (1113-1170). In the autumn of 1167 he went to Wang Chun-yang, was accepted as a student, and by the age of 25 became the youngest of his closest associates (cf. Sun Bu-er). After the burial ceremony of the remains of Wang Chun-yang near Mount Zhongnanshan (south of the city of Xi'an) in 1173/1174, as an ascetic and a hermit, he retired near Panxi, a tributary of the river. Weishui, and then moved to Mount Longmenshan. In 1181 he was called to Yanjing, the capital of the Jurchen state of Jin, to the court of the imp. Shizong (r. 1161-1188), but six months later he returned to the Zhongnanshan region, and in 1191 he moved to his homeland in Qixia and began to feed a number of Taoist communities on the Shandong peninsula. In hagiography, he is represented by the author of many works, incl. several thousand poems. The Tao Zang (The Treasury of the Way Dao, No. 1151 in the Harvard-Yanjing Index) contains the anthology Chang-chun-tzu Panxi 石番溪 chi (Collected [works] of Master Chang-chun from the [tributary] Panxi ”) with prefaces by various persons from 1186, 1187, 1206, 1208 and the date of the last edition 1209. Here there is a poetic description of the paradise mountain-island Penglai, where heavenly music sounds day and night, and a didactic series of seven-syllable quatrains (jue-ju) under the general called "Xu Dao" ("Cultivation of the Way-dao"). The most famous eight quatrains “Qing tian ge” (“Songs of the blue sky”) with comments and interpretations (zhu shi 注释) by Wang Jie 王玠 (end of the 13th - beginning of the 14th century) are separately included in the “Dao tsang” (No. 137 ). His alchemical views are expounded in the posthumously (probably between 1269 and 1310) compiled Da Dan zhi zhi (Direct Instructions on the Great Cinnabar, juan 2; Tao Zang, No. 244), which states that one can become immortal, having formed in himself a “great cinnabar” (da tribute) by improving the combined “pre-heavenly true pneuma” (xian tian zhen qi) and “post-heavenly pneuma” (hou tian zhi qi; see. qi).

By 1219, Qiu Chang-chun had gained such prestige that various political forces began to strive to win him over to their side and the Sung emperor. Ningzong (r. 1194-1224) called Hangzhou to his capital. Soon at 5 lunar month(June-July) 1219 Genghis Khan's bodyguard, Liu Zhong-lu 刘仲禄, reported to him during an aggressive campaign in Central Asia about the famous long-lived alchemist, who had exceeded 300 years and possessed "the art of preserving and prolonging life" (see Macrobiotics). On behalf of Genghis Khan, who wished to receive the elixir of immortality (xian; see Xian-xue), in the 12th month, i.e. Jan. 1220, Liu Zhong-lu arrived with an invitation to Qiu Chang-chun at the Abode of the Vast Sky (Hao-tian-guan 昊天观) in Laizhou (east of the Jiaolaihe River in the Shandong province), and he in March with 19 best students and the Mongolian escort went to Yanjing, where he stayed until the end. February - March 1221, and then, according to the ritual, headed north to the khan's headquarters near the river. Kerulen in northeastern Mongolia. AT next year first met with Genghis Khan in the area of ​​recent hostilities south of the Hindu Kush, made a very favorable impression, was awarded the title "immortal saint" (shen xian) and then repeatedly communicated with him. An account of their meeting "Xuan feng qing hui lu" 玄风庆贿录 ("Record of the happy union of the mysterious winds", 1 juan; "Dao Zang", No. 176), according to which it took place in Ser. 10th month, i.e. OK. November 20, 1222, dated 1232 and attributed to the Khitan of the royal family, a dignitary at the courts of Jin and Yuan, the Confucian scholar and Buddhist Yelü Chu-tsai 楚材 (1190-1244), who himself in 1228 wrote "Xi yu lu" ("Records of the journey to the west"). On his way to the West towards the borders of the Mongol Empire, which had just expanded to the Amu Darya and Afghanistan, Chu Chang-chun reached Samarkand and Balkh and on the 10th day of the 3rd month (mid-April) 1223 set off on his return journey, first accompanying Genghis Khan, then separated from him, and in the spring of 1224 he returned to Yanjing.

The four-year journey is reflected in the treatise “Chang-chun zhen ren si yu chi” (“Notes on the Journey to the West of the True Man Chang-chun”, 2 juan) included in the Tao Zang (No. 1418), compiled in 1228 by Li Zhi-chan (1193-1256), one of Qiu Chang-chun's companions, based on a travel diary. The preface contains a brief biography of the patriarch. His official biography was included in the "Yuan shi" ("History of [the era] Yuan, tsz. 202"). The name "Xi Yu Ji" ("Journey to the West") in the 16th century. repeated by Wu Cheng-en in the title of the famous novel about Qiu Chang-chun's predecessor Xuanzang. A treatise comparable in importance to the works of the Buddhist monks Fa-xian (337-422) "Fo guo ji" ("Notes on Buddhist countries") and Xuan-tsang (600/602-664) "Dai Tang si yu ji" (" Notes on the Western Territory, [compiled in the era] of the Great Tang"), 60 years ahead of the "Book" (1298) by Marco Polo (c. 1254-1324), translated into Russian. (P.I. Kafarov, 1866), English. (E. Bretschneider, 1910 - not completely; A. Waley, 1931) and fr. languages. It systematically describes the passed cities and settlements, rivers, reservoirs and mountains, crossings and roads, fauna and flora, climatic, geographical, economic, industrial, economic, household and general cultural features of the countries and peoples seen. In particular, they noted: in non-literate Mongolia, the use of marks on a tree when concluding contracts, then rare for Northern China winemaking from grapes in Altai (Jinshan) and cotton growing in Central Asia, an ancient water supply system in the Amu Darya valley and a developed water supply system in Samarkand. Quite different from the Chinese climate, dry in summer and wet in winter, Qiu Chang-chun characterized the climate of Central Asia using categories traditional science and philosophy as being devoid of "the proper distribution of [opposing forces] yin-yang and the seasons". Members of the expedition regularly made astronomical observations, measured the magnitude of the shadow of the gnomon at the solstice at the northernmost point of the whales reached. astronomers. While moving past the river Kerulen observed an eclipse of the sun that covered 6/10 of its disk, and moving southwest to Altai, they found out that it closed on 7/10. As a result, Chiu Chang-chun clarified the position of Kong Ying-da (574-648) from the commentary to the canonical chronicle "Chun qiu" ("Spring and Autumn") about solar eclipse caused by the shadow (“reflection” - ying 映 ) of the moon, setting its various phases visible on earth every thousand li. The treatise also contains valuable evidence of ancient monuments that had already become famous by the 13th century. the subject of archeology, and the tragic results of the ten-year wars of Genghis Khan in these vast territories.

In response to the persistent wishes expressed orally and in writing by Genghis Khan to receive a recipe eternal life Qiu Chang-chun, as an adherent of "internal alchemy" (nei tribute; see Chinese Alchemy), stated that there are means for prolonging life, but not for immortality, and preached sexual abstinence (see Erotology), self-improvement and familiarization with the Way-tao . Paraphrasing the aphorism of the legendary Pengzu from Shen Xian Zhuan (The Lives of the Immortal Saints), Ge Hong, pointed out that one night alone is better than a thousand days of medication and advised to leave the harem, and he himself refused to travel with the khan's concubines. He advocated the purification of the “heart” (xin) and the eradication of “desires / passions” (yu; see Tian li ren yu): “the non-birth of a single thought (nian) is freedom (zi yu), the absence of things / objects ( ) the heart and the head are the immortal and the buddha.” Recognized the equality of the "three teachings" (san jiao): Confucianism, Buddhism and Taoism, but with the doctrine of the emergence of Buddhism as a consequence of the "enlightenment of the barbarians" (hua hu) who penetrated India Laozi. Qiu Chang-chun obtained from Genghis Khan not only privileges for quanzhen-jiao, but also decrees on his appointment as the head of all Taoists of the Celestial Empire (1223 and 1227) and upon completion of the journey (in the spring of 1224) transferring to him with his students founded in 739 in honor of Lao -zi of the famous Taoist. Tian-chang-guan 天長觀 (House of Heavenly Longevity) Monastery in Yanjing. Then, after the second renaming in 1203, it was called Tai-chi-gun (Palace of the Great Limit; see Tai chi), and with the installation of Qiu Chang-chun, who in 1227 was awarded the title of Chang-chun zhen ren (Eternal Spring, a true person), he received the name of Chan-chun-gun (Chan-chun / Eternal Spring Palace). His disciple and travel companion Yin Zhi-ping 尹志平 (1169-1251), who became abbot after the death of Qiu Chang-chun, buried his teacher in the Abode of the White Clouds (Bai-yun-guan 白雲觀) located in the eastern courtyard, the name of which after the restoration in 1394 passed to the entire monastery. Posthumously under Mong. din. Yuan Qiu Chang-chun was honored with even more magnificent titles: Chang-chun yan dao zhu jiao zhen ren (Eternal spring spreading the Way-dao and controlling the teachings of a true person) in 1269 and Chang-chun quan de shen hua ming ying zhen jun (Eternal spring full of grace, spiritual enlightenment and enlightened reaction true sovereign) in 1310. The forgotten treatise "Chang-chun zhen ren xi yu ji" in 1795 was found in the "Tao zang" of the Abode of Mysterious Intimacy (Xuan-miao-guan 玄妙观) in Suzhou (province . Jiangsu) outstanding scientists and canonists Qian Ta-xin (1728-1804) and Duan Yu-ts'ai (1735-1815). The modern annotated edition was prepared by Wang Guo-wei (1877-1927) and Zhang Xing-lang 张星烺.

Sources:
Description of the journey of the Taoist monk Chang-Chun to the West (Xi-yu-chi, or Description of the Journey to the West) / Per. Palladium [P.I. Kafarova] // Proceedings of members of the Russian Spiritual Mission in Beijing. T. IV. SPb., 1866, p. 259-434; Bretschneider E. Mediaeval Recsearches from Eastern Asiatic Sources. Vol. I.L., 1910; Waley A. Travels of an Alchemist: The Journey of the Taoist Ch'ang-ch'un from China to the Hindukush at the Summons of Chingiz Khan. L., 1931.

Literature:
Vladimirtsov B.Ya. Genghis Khan. SPb., 2000, p. 106-108; Zaichikov V.T. Travelers of ancient China and geographical research in the People's Republic of China. M., 1955; Kuchera S. The problem of the continuity of the Chinese cultural tradition during the Yuan dynasty // The role of traditions in the history and culture of China. M., 1972, p. 281-282; Fedchina V.N. Chinese traveler of the 13th century. Chan Chun // From the history of science and technology in China. M., 1955, p. 172-181; Wang Chengzu. Zhongguo dilixue shi (History of Chinese Geography). Beijing, 1988, p. 109-115; Kubo Noritada. Chojun shinjin to sonno seiyu (Journey to the West of the true man Chang-chun) // Toyo bunka kenkyu kiyo. 1963. Vol. 29, p. 68-82; Xu Bo-ying, Yuan Tse-gui. Zhongguo xian-xue (Chinese doctrine of immortality). Taipei, 1976; Chou Shao-hsien. Tao-jiao quan-zhen da-shi Chan-chun (Great teacher of the Taoist [school] of perfect truth Chan-chun). Taipei, 1982; Yan Yi-ping. Dao-jiao yanjiu zhiliao (Research materials on Taoism). Vol. 1, 2. Banqiao (Taiwan), 1974, 1976; Boltz J.M. A Survey of Taoist Literature: Tenth to Seventeenth Centuries. Berkleley (Cal.), 1987, p. 157-160 et al.; Chavannes E. Inscriptions et pièces de chancellerie chinoises de l'epoque mongole // TP. 1904 Ser. II, vol. V ; Despeux C. Immortelles de la Chine ancienne: Taoïsme et alchimie féminine. Puiseaux, 1990; Eskildsen S. The Teaching's and Practices of the Early Quanzhen Taoist Masters. N.Y., 2004; Pelliot P. Travels of an Alchemist / Tr. by A. Waley // TP. 1931 Vol. 28, p. 413-427; Wong E. Seven Taoist Masters: A Folk Novel of China. Boston, 1990.

Art. publ.: Spiritual culture of China: encyclopedia: in 5 volumes / ch. ed. M.L. Titarenko; Institute of the Far East. - M .: Vost. lit., 2006-. T. 5. Science, technical and military thought, health care and education / ed. M.L. Titarenko and others - 2009. - 1055 p. pp. 925-928.

Lee Dao-chun

Collected works on the middle and harmony

Translation by B. B. Vinogrodsky

Essence of the Mysterious Gate

SCHEME OF THE GREAT LIMIT OF TAI CHI

Infinity Yin and Yang in the book drawing - circle) Beginninglessness of movement and rest

In Buddhism, they talk about full insight. The Taoists speak of the Golden Pill. The followers of Confucius speak of the Great Limit. When they say that from the Absence of Limit there is a transition to the Great Limit, what is meant is that it is impossible to pass from the Limit to the Limit. Buddhists define it this way: "True and immutable, Bhutathathata, the insight of the knowledge of permanence." In The Book of Changes, in its section on the Tradition of Textual Relationships, it says: “Silent and immovable. You feel and then you comprehend. The books about the cinnabar pill say: "After the body and heart become immobile, then one returns to the state of No Limit, which is the true mechanism and is defined as the mysterious essence of the Great Limit." This shows that in all three teachings, peace and stability are honored. This is exactly what Chuang Tzu speaks of as "management at rest." After all, when the human heart is calm and stable, when it does not empathize with things, when it is transparent in the penetration of the heavenly principle, this is the mystery of the Great Limit. As soon as there is empathy for things, this leads to a deviation, a loss of balance, then the Great Limit changes. During a state of steady rest, one tries to preserve the heavenly principle, the constancy of enlightenment, the emptiness of divine spirituality. In a state of eclipse, anxiety, all sorts of situations begin to rule you, and you react to all things that fall into the sphere of your attention. When the mastery of stability at rest reaches the highest degree, then this state is maintained without effort and effort, quite naturally, as a result of which the true state of No limit is restored. The sacrament of the Great Limit corresponds to clarity. The rational arrangement of Heaven and Earth, a myriad of things, is fully manifested in me.

The middle truth of the four / All that arises is the middle directions

(here is the picture in the book - a square divided by a vertical line into two halves)

SCHEME OF AVERAGE AND HARMONY

The Notes on Ritual (Lao Tzu) says: “When joy, anger, sadness and fun have not yet appeared, this state is called “middleness”. When they appear but are controlled in the middle, then the state is defined as "harmony". When emotions have not yet arisen, this is defined as "steady peace in the middle." We must try to keep it. That is why it is said: "Keep in the middle, remaining in the absence of the flesh." This is defined, therefore, as the great foundation of the Celestial Empire. When emotions arise but are controlled in the middle, this is considered a movement, and at such a moment it is necessary to pay maximum attention to their appearance. Therefore, it is said that in a state of harmony, the arising emotions necessarily remain in the middle. Therefore, it is believed that if one reaches the Path in the Celestial Empire, then it really becomes possible to enter a state of middleness and harmony in one’s entire body, and, consequently, emptiness and divine peace reign in the body, and if movement is felt, then it becomes correct. In this state, it becomes possible to be in resonance with the infinity of changes in the Celestial Empire. Lao Jun says: "If a person is able to constantly maintain a state of purity and peace, Heaven and Earth are fully realized in him." Zi-Su said in this connection that if one strives for middleness and harmony, then the positions of Heaven and Earth are not violated, and myriads of things develop their natural qualities without contradicting each other. Middleness and harmony are the mystery of the functioning of the universal penetration of the senses; it is a mechanism of resonant changes; it is the integral flesh of the "Cyclic Change" in which birth and nurturing flows and moves in an alternation of motion and rest. So shouldn't two such signs as "middleness" and "harmony" become everywhere the name of my refuge where I dwell?

PRAISE OF THE GREAT LIMIT SCHEME

The sign of the circle, located in the middle, is the transition from the No Limit to the Great Limit. The great limit is set in motion, generating Yang. Movement reaches its limit and peace arises. Peace gives birth to Yin. One Yin and one Yang are the two types of consciousness that are established in this way. The circle sign is Yang movement. The sign of the circle is the rest of Yin. Yin and Yang are intertwined, resulting in four images. The sign of the circle is when Yang, having moved, starts moving again. It's called Old Yang. When the movement reaches its limit and passes into rest, then this is called young Yin. When peace reaches its limit and again turns into movement, this is called young Yang. When the peace that has arisen again passes into peace, then this is called old Yin. The movement and rest of the four images gives rise to eight gua signs. Qian-gua is one. Xun-gua is two. They represent the movement and stillness of old Yang. Li-gua is three. Zhen-gua is four. They represent the movement and stillness of young Yin. Gen-gua is five. Kan-gua is six. They represent the movement and stillness of young Yang. Dui-gua is seven. Kun-gua is eight. They represent the movement and stillness of old Yin. Yin is countercurrent. Yang is the flow. The upward movement is replaced by a downward movement. The work of the mystical mechanism (transformations and transformations of Heaven and Earth) is continuous. This leads to the birth of 64 gua signs (hexagrams). Thus exhaustively expresses the Path of a myriad of things. The upper sign of the circle marks the beginning of the transformations of the breath. The lower sign of the circle denotes the generation of transformations of the bodily form. If you are aware of the transformations of the breath, without being aware of the transformation of the bodily form, then you are not able to understand the extremely wide and great. If you are aware of the transformations of the bodily form, without being aware of the transformations of the breath, then you are not able to fully penetrate into the smallest and subtlest. To explain this, here are 25 praises below.

TWENTY-FIVE PRAISE

In essence, the Path is extremely empty. Being utterly empty, it has no flesh. It is exhausted by the inexhaustible and begins in the beginningless.

The void reaches its limit and turns into a spirit. Changes in the spirit give rise to breath. The breath is concentrated and the bodily form appears. Thus, the unit is divided, forming a deuce.

If there is a deuce, then a feeling appears. If there is a feeling, then there is a couple. Yin and Yang are intertwined; Qian-gua and Kun-gua define positions. A continuous process of changing movement and rest begins. The four images are connected to each other. Tension and Obedience trigger vibrational resonances, and thus there is a constant connection between the eight signs-gua. As a result, there is a constancy of the circular motion of the five elements. Four stages of the time cycle are established, an annual cycle is formed. The harmonization of the pulsation is translated into purity. Life begins, matter is born. In the space of Heaven there is a rotation, a whirling of a myriad of images. In the space of the Earth, this leads to the return and nourishment of many feelings-moods. The bodily forms support each other. Things breed each other. Such is the change of changes through the generation of the generative. And it cannot be exhausted and completed.

In the Middle Kingdom, myriads of entities are born in presence, and presence is born in absence. Presence and absence are intertwined and connected. The hidden and the obvious support each other.

If we proceed from its beginning, then all the myriads of existence have breath as their original root. If you bring it to the end, then all myriads of entities change only their form.

From this it is known that for a myriad of entities the single basis is form and breath. For form and breath, the single basis is the spirit. The basis of the spirit is the ultimate emptiness. The basis of the Way is the ultimate absence. Change is within.

The position of Heaven is the top. The position of the Earth is down. The person's position is the middle. He himself harmonizes and transforms. And the breath is in the middle of it.

Heaven and Earth are the largest of all

entities-things. And man is the most spiritual-divine of all beings. The space and time of the universe is in his hands. Myriad transformations are born in his body. Changes-transformations take place within it.

The human limit is in the middle between Heaven and Earth, as a result of which fate is established. Man takes into himself the emptiness of the divine mystery, and thus nature is completed. When nature and destiny are established, the spirit is in the midst of them.

Fate is expressed in breath. Nature is expressed in spirit. The spirit is immersed in the heart. Breath is concentrated in the body. The path is in the middle.

The transformation of form is expressed in the presence of birth. The presence of birth is expressed in the presence of death. They go out into birth, they go into death. Such is the permanence of things.

The transformation of breath leads to the absence of birth. The absence of birth determines the absence of death. Not to be born and not to die - such is the constancy of the spirit.

Form transformation is the flesh of the Earth. The transformation of breath is the images of Heaven. The form is transformed in the presence of feelings. Transformations of breath are natural-arbitrary.

Upon reaching the highest enlightenment, the integrity of breath and spirit is established. Through thousands of harmonizations, myriad connections, truth is naturally-arbitrarily formed.

The truth that is in the middle of this truth corresponds to the mystery that one arrives at by trying to penetrate the mystery. When matter is born in the absence of matter, it is defined as the "germ of immortality."

If you strive to create this Path only through achieving peace and emptiness in yourself, then you can count on the success of your striving for the embryo of immortality.

Emptiness is expressed in the absence of obstacles. Peace is expressed in the absence of aspirations. Reaching the limit of emptiness and truth in peace, you see transformations and realize the return.

Through movement one acquires stillness. By means of fullness they embrace emptiness. When both principles-laws are obedient to each other, then the spirit and the Way act together.

The path is the master of the spirit. Spirit is the master of breath. The breath is the master of the bodily form. The bodily form is the master of life.

The absence of birth is expressed in the departure of the bodily form. The withdrawal of the bodily form is expressed in the withdrawal of the breath. The departure of the breath is expressed in the departure of the spirit. The departure of the spirit is expressed in the absence of care. Its name is care in the absence of care.

The golden liquid melts in the body. Jade amulet protects the spirit. This is the secret of the union of body and spirit, which leads to union with the truth of the Way.

The jewel of fate is concentrating. The pearl of nature becomes clear. The primordial spirit reaches the divine mystery. The germ of immortality is formed. The Path of natural arbitrariness of emptiness and absence comes to an end. Great spirit. It is the basis of all change and transformation.

Library "RESEARCHER"

Zhong Yuan qigong. School of Master Xu Mingtang

Lee Dao-chun

A collection of essays on middleness and harmony

Chapter "Twenty-Five Praises"

Translation by B. B. Vinogrodsky.

In essence, the Path is extremely simple. Being utterly empty, it has no flesh. It is exhausted by the inexhaustible and begins in the beginningless.

The void reaches its limit and turns into a spirit. Changes in the spirit give rise to breath. The breath is concentrated and the bodily form appears. Thus, the unit is divided, forming a deuce.

If there is a deuce, then a feeling appears. If there is a feeling, then there is a couple. Yin and Yang are intertwined; Qian-Gua and Kun-Gua determine positions. A continuous process of changing movement and rest begins. The four images are connected to each other. Tension and Obedience trigger vibrational resonances, and thus there is a constant connection between the eight signs-gua. As a result, there is a constancy of the circular motion of the five elements. Four stages of the time cycle are established, an annual cycle is formed. The harmonization of the pulsation is translated into purity. Life begins, matter is born. In the space of Heaven there is a rotation, a whirling of a myriad of images. In the space of the Earth, this leads to the return and nourishment of many feelings-moods. The bodily forms support each other. Things breed each other. Such is the change of changes through the generation of the generative. And it cannot be exhausted and completed.

In the Middle Kingdom, myriads of entities are born in presence, and presence is born in absence. Presence and absence are intertwined and connected. The hidden and the obvious support each other.

If we proceed from its beginning, then all myriads of presences have breath as their original root. If you bring it to the end, then all myriads of entities change only their form.

From this it is known that for a myriad of entities the single basis is form and breath. For form and breath, the single basis is the spirit. The basis of the spirit is the ultimate emptiness. The basis of the Way is the ultimate absence. Change is within.

The position of Heaven is the top. The position of the Earth is down. The Human Position is the middle. He himself harmonizes and transforms. And the breath is in the middle of it.

Heaven and Earth are the largest of all beings-things. And man is the most spiritual-divine of all beings. The space and time of the universe is in his hands. Myriad transformations are born in his body. Changes-transformations take place within it.

The human limit is in the middle between Heaven and Earth, as a result of which fate is established. Man takes into himself the emptiness of the divine mystery, and thus nature is completed. When nature and destiny are established, the spirit is in the midst of them.

Fate is expressed in breath. Nature is expressed in spirit. The spirit is immersed in the heart. Breath is concentrated in the body. The path is in the middle.

The transformation of form is expressed in the presence of birth. The presence of birth is expressed in the presence of death. They go out into birth, they go into death. Such is the permanence of things.

The transformation of breath leads to the absence of birth. The absence of birth determines the absence of death. Not to be born and not to die - such is the constancy of the spirit.

Form transformation is the flesh of the Earth. The transformation of breath is the images of Heaven. The form is transformed in the presence of feelings. Transformations of breath are natural-arbitrary.

Upon reaching the highest enlightenment, the integrity of breath and spirit is established. Through thousands of harmonizations, myriad connections, truth is naturally-arbitrarily formed.

The truth that is in the middle of this truth corresponds to the mystery that one arrives at by trying to penetrate the mystery. When matter is born in the absence of matter, it is defined as the "germ of immortality."

If you strive to create this path only through achieving peace and emptiness in yourself, then you can count on the success of your striving for the germ of immortality.

Emptiness is expressed in the absence of obstacles. Peace is expressed in the absence of aspirations. Reaching the limit of emptiness and truth in peace, you see transformations and realize the return.

Through movement one acquires stillness. By means of fullness they embrace emptiness. When both principles-laws are obedient to each other, then the spirit and the path work together.

The path is the master of the spirit. Spirit is the master of breath. The breath is the master of the bodily form. The bodily form is the master of life.

The absence of birth is expressed in the departure of the bodily form. The withdrawal of the bodily form is expressed in the withdrawal of the breath. The departure of the breath is expressed in the departure of the spirit. The departure of the spirit is expressed in the absence of care. Its name is care in the absence of care.

The golden liquid melts in the body. Jade amulet protects the spirit. This is the secret of the union of body and spirit, which leads to union with the truth of the Way.

The jewel of fate is concentrating. The pearl of nature becomes one. The primordial spirit reaches the divine mystery. The germ of immortality is formed. The Path of natural arbitrary emptiness and absence comes to an end. Great spirit. It is the basis of all change and transformation.

1. "Qian-Gua and Kun-Gua determine positions" - Hidden quote from the Book of Changes. Indicates the functions of Heaven and Earth.

2. Tension and Obedience are the characteristics of Heaven and Earth in one of the aspects of their realization in the space of perception of an individual.

3. "Changes are inside" - This is a system of Changes, which not only operates within the space of perception, but also constitutes its essence and basis.

4. Truth - Indicates a state in which the asymmetry inherent in life is corrected spontaneously, when an individual is able to fit holistically into the mystical mechanism of Heaven-Earth, performing the function of a connecting link between the ideal and material worlds.

5. "A jade amulet protects the spirit" - This is how the achievement of the state described in note 4 is symbolically expressed.

Collection of essays on the middle and harmony. The essence of the mysterious gates.

In Buddhism, they talk about full insight. The Taoists speak of the Golden Pill. The followers of Confucius speak of the Great Limit. When they say that from the Absence of Limit there is a transition to the Great Limit, what is meant is that it is impossible to pass from the Limit to the Limit.

Buddhists define it this way: "True and immutable, Bhutathathata, the insight of the knowledge of permanence." In The Book of Changes, in its section on the Tradition of Textual Relationships, it says: “Silent and immovable. You feel and then you comprehend.

The books about the cinnabar pill say: "After the body and heart become immobile, then one returns to the state of No Limit, which is the true mechanism and is defined as the mysterious essence of the Great Limit." This shows that in all three teachings, peace and stability are honored. This is exactly what Zhuangzi refers to as "management at rest." After all, when the human heart is calm and stable, but controlled in the middle, this is considered a movement, and at such a moment it is necessary to pay maximum attention to their appearance. Therefore, it is said that in a state of harmony, the arising emotions necessarily remain in the middle. Therefore, it is believed that if one reaches the Path in the Celestial Empire, then it really becomes possible to enter a state of middleness and harmony in one’s entire body, and, consequently, emptiness and divine peace reign in the body, and if movement is felt, then it becomes correct. In this state, it becomes possible to be in resonance with the infinity of changes in the Celestial Empire. Lao Jun says: "If a person is able to constantly maintain a state of purity and peace, Heaven and Earth are fully realized in him." Zi-Su said in this connection that if one strives for middleness and harmony, then the positions of Heaven and Earth are not violated, and myriads of things develop their natural qualities without contradicting each other. Middleness and harmony are the mystery of the functioning of the universal penetration of the senses; it is a mechanism of resonant changes; it is the integral flesh of the "Cyclic Change" in which birth and nurturing flows and moves in an alternation of motion and rest. So shouldn't two such signs as "middleness" and "harmony" become everywhere the name of my refuge where I dwell?

Lee Dao-chun

[*] Published according to the collection "ANTHOLOGY OF DAOIST PHILOSOPHY". Translation from Chinese by Bronislav Vinogrodsky.
Li Dao-Chun, a representative of the "Way of Integral Truth" or Quanzhendao, lived during the Yuan Dynasty.

golden pill- I mean both the kind of practices of inner work, expressed in breathing, concentration of attention, various visualizations, and the result of this work, indicating the achievement of a state of physical immortality.

Great Limit (tai chi)- The basic concept of traditional Chinese ideology, reflecting the principles of the interaction of heavenly and earthly energy flows in the space of human perception. According to its dictionary meaning, it means not only reaching some most significant border, but also going beyond this border, so it can also be translated as a combination of “Over-limit” or even “Going beyond”.

Cinnabar pill- Essentially the same as Golden Pill, Inner Pill, Cinnabar, etc. The words "cinnabar" and "pill" in this context are reflected by the same hieroglyph, the original meaning of which is "cinnabar".

"Body and heart become immobile."- All texts are not talking about material and physical objects, but about their projection in the field of human perception or even about those phenomena that arise in the process of perception of these objects. Therefore, it is often difficult to achieve complete consistency in translations within the framework of a non-Chinese language.

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