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The Caodong Lineage and Yin-Yang Interaction!
Translator's Note: I have "translated" and "elucidated" simultaneously as I have progressed through this relatively short Chinese-language text. The content (and meaning) contained within these ideograms is significant - if the "Chinese" nature of the Caodong Ch'an lineage is to be properly understood - and it must be understood from multiple angles and many perspectives (all of them "Chinese" in nature). Enlightenment is not limited to the human mind - but includes the human body and the material universe the human body inhabits (and by extrapolation - every activity the human mind and body engage within). Enlightenment is a radical re-alignment of mind, body, and environment - explained within the Caodong School as being the product of the interplay of the Yin-Yang ideology. ACW (10.4.2024)
“Ten Thousand Things Are Uplifted By Yin – Ten Thousand Things Are Embraced By Yang!” – literally translated, this suggests that “Yin” makes all things “buoyant” – whilst “Yang” envelopes all that exists. Therefore, all things are lifted-up by “Yin” - and all things are compressed (downward) by “Yang”. This creates a “balance” of universal energy that is the foundation of all things – and which permeates the structure of all things. “Yin” is behind whilst - “Yang” is at the front – although in reality this is a three-dimensional model representing a balance of (interchangeable) opposites. What is it that comprises “Yin” and “Yang”? These attributes are generated through two different frequencies of “Qi” (气) energy. “Qi” energy is the essence of the structure of the universe. All things, whether “Yin” or “Yang” – are manifestations of ever-changing different (and specific) frequencies of “Qi”.
This is an ancient system of explaining and categorising reality within Chinese culture. Therefore, “Existence” (有 – You) and “Non-Existence” (无 – Wu) – or “Form” (实 – Shi) and “Void” (虚 – Xu) – both arise from exactly the same origination and manifest through different frequencies of “Qi” energy. Once this interchange is initiated – and creation ensues – what constitutes “Yin” and “Yang” can vary, change place and orientation. The system that represents “Yin” and “Yang” is dependent upon mutual support. The philosophy found within the work of the Sage Laozi (老子) contains this thinking. Mutually Supportive and Interactive “Yin” hides within “Yang” whilst “Yang” is concealed within “Yin”. “Yin” emerges from “Yang” whilst “Yang” manifests from “Yin”. These two attributes of “Qi” energy cannot exist in isolation. “Yin” cannot exist in isolation and “Yang” cannot exist in isolation. It is impossible for “Yin” to exist on its own – whilst “Yang” cannot manifest without mutual support. This is why it is said that “Ten Thousand Things Are Uplifted By Yin – Ten Thousand Things Are Embraced By Yang!” This is why another saying states a lonely “Yin” cannot give birth to a lonely “Yang” – a lonely “Yang” cannot give birth to a lonely “Yin”! The relationship between “Yin” and “Yang” is both antagonistic and unified. The system of "Yin” and “Yang” hide one other – this means that there is “Yang” contained within “Yin” and “Yin” is contained within “Yang”. This ideology has its historical origins in the Commentary sections of the “Change Classic” (易經 – Yi Jing) – known in the West as the “Book of Change” – specifically the explanation regarding the “Eight Trigrams” (八卦 – Ba Gua) origination, structure, and interaction. When a “Trigram” is doubled – a “Hexagram” (containing six-lines) is formed. Each of these six-lines is constructed as either a “Yin” (broken) or a “Yang” (straight-unbroken) line. Each of the 64 “Hexagram” contains the essence of all the other 63 “Hexagrams”. This is achieved by the fact the constructive lines that make-up each “Hexagram” are continuously moving and changing the “Image” or “Meaning” ascribed to each “Hexagram” interpretation. An example of this Yin and Yang interaction can be found in “Hexagram” 29 “Kan” (坎) - and “Hexagram” 30 “Li” (离) . Within the Yijing it is stated that “Yang” contained within “Yin” – this is “True Yang” (真阳 – zhen Yang). The “Kan” Hexagram – according to the Five Phases (五行 – Wu Xing) thinking – represents the essence of “Water” (or out and out “Yin”). A single “Yang” line is contained within the centre of each of the two “Trigrams” that comprise the “Kan” Hexagram. This “Hexagram” embodies the concept of “Water” (水 – Mi) doubled - which represents “Yin” – with “Yang” beginning to emerge. The later generations of Daoists termed this configuration the “Golden Essential Nature” (金精 – Jin Jing). The poem entitled “Water Containing Gold” (水中金 – Shui Zhong Jin) discusses this reality by referring to the “Kan” Hexagram. Later Daoists paid special attention to the two hexagrams “Kan” and “Li” whilst practicing Daoist self-cultivation - and can even be found within Buddhist practice after it was introduced into China. This is due to Buddhists learning and borrowing from established Daoist practice – a process which can still be seen operating within the “Caodong” (曹洞) lineage of Chinese Ch’an Buddhism. The “Caodong” lineage also attaches equal importance to both “Kan” and “Li” Hexagrams. Why is this the case? The Masters of the “Caodong” lineage often advocate - “取坎填离” (Qu Kan – Tian Li) – or “Embrace Water (Kan) – Penetrate Fire (Li)!” Within the first part of this sentence represented by “Qu Kan” (取坎) - Water cannot be “Embraced” – and yet the disciple is urged to do just this. Within the “Insubstantial” (Guest) – the “Substantial” (Void) must be found. Whilst cutting through “Form” (represented by Water - or “Yin”) the “Void” (or “Yang”) must be discovered, extracted, and developed. The central-line that comprises the two “Trigrams” that comprise the “Hexagram” Kan is composed of a straight and unbroken “Yang” line – surrounded on both sides by a broken “Yin” line. Within the second part of this sentence – or “Tian Li” (填离) – Fire cannot be “Entered” and yet the disciple must do exactly this and stand firm within the flames (“Yang”) remaining entirely free of any damage. “Entering” is achieved through “Water” and “Fire” being in perfect balance and accord (“Form” and “Void” are in perfect orientation) – so that there is no conflict or confrontation. The central-line of each of the two “Trigrams” that comprise the “Hexagram” Li are devised of a broken “Yin” line hemmed in on both sides by a straight “Yang” line. From that which has no obvious structure (“Yin”) – a structure must be found (“Yang”). When there is nothing but a hard, material reality (“Yang”) – a subtle central core of ethereal expression (“Yin”) must be discovered. This ability to find the opposite in the existential is the key to understanding the ideology of “Yin” and “Yang” in the physical environment, physical body, and ethereal mind (or “Spirit” – i.e. “Consciousness”). Hexagram 30 (Li) is a Pure “Yang” within which a Pure “Yin” is to be discovered and extracted through self-cultivation. When this task is achieved, there is a return to the “True Nature” (真 – Zhen) so that the “Pre-Natal” (先天 – Xian Tian) state is achieved - all an expression of the Perfected State (圆满状态 – Yuan Man Zhuang Tai) of a Vibrant Inner and Outer Reality. ©opyright: Adrian Chan-Wyles (ShiDaDao) 2024. Chinese Language Text: http://www.360doc.com/content/20/0814/11/35880873_930276085.shtml “万物负阴而抱阳”，这句话说的是什么意思？ 冠羽 2020-08-14 | 252阅读 | 1转藏 “万物负阴而抱阳”，直译过来就是万物都背负着阴而怀抱着阳，也就是说说万物在结构上说都是阳在正面而阴在背面。阴阳为二气。 万物本原为气的学说，是我国早期的哲学信条，所谓有无相生、虚实相形、阴阳相依。老子的学说中也包含了类似的信仰。 《参同契》中所谓的“阴阳互藏”就是“万物负阴而抱阳”，所谓“孤阴不生，孤阳不长。”阴阳之间的关系是相互既对立又统一的，所谓的“阴阳互藏”就是指阴中有阳，而阳中又有阴。在八卦里面，阴中藏阳的卦象，就是坎卦，而阳中藏阴的卦象，就是离卦。 《参同契》中说，阴中之阳才是真阳，因为坎卦在五行中属水，所以卦中这一阳，又被后世的道家称为水中金精。 诗中的 “水中金”，指的就是坎卦，后世道家修道，特别重视坎、离二卦，甚至是后来传入中国的佛教，也吸取了道家这方面的经验，比如禅宗里面的曹洞宗，就同样重视坎、离二卦，为什么呢？他们提出了“取坎填离”的观点，即把坎中这一阳抽出来，填补离卦中的一阴，这样就能返朴归真，恢复到先天的圆满状态。 总之，“万物负阴而抱阳”，阴阳之间相互交融，从而产生出这一遍生机盎然的大千世界。 |