Laozi and the Buddha, Nature and Existence (Xing 性 and Ming 命)


Zhang Boduan (987?-1082)


From the Preface to the Wuzhen pian 悟真篇 (Awakening to Reality) by Zhang Boduan 張伯端 (ca. 1075 CE):

"Laozi and the Buddha used the learning of Xing (inner nature) and Ming (existence, destiny) to open the gates of expedient methods (fangbian), and taught people to cultivate the seed in order to escape [the cycles of] birth and death.

For the Buddha, the source lies in emptiness and silence. If one suddenly awakens and attains complete understanding, one directly transcends to the other shore; but as long as habits and contaminations are not exhausted, one is submitted to rebirth.

For Laozi, the truth lies in refining and nourishing oneself. If one obtains what is crucial and essential, one immediately rises to the rank of a saint; but as long as one’s fundamental nature is not comprehended, one is tied to the illusory body."

Chinese text:

老釋以性命學，開方便門，教人修種，以逃生死。釋氏以空寂為宗，若頓悟圓通，則直超彼岸。如有習漏未盡，則尚徇于有生。老氏以煉養為真，若得其要樞，則立躋聖位。如其未明本性，則猶滯于幻形。

With its mention of Xing 性 and Ming 命, the preface implicitly alludes to the “conjoined cultivation of Nature and Existence” (xingming shuangxiu 性命雙修), one of the main principles of Neidan. In the conventional view, Buddhism and Taoism are deemed to give emphasis to Xing and Ming, respectively. The preface points out that although Buddhism can lead to “sudden awakening” (dunwu 頓悟), those who cultivate Xing should not disregard removing the “habits and contaminations” associated with Ming. Analogously, Taoism may focus on “refining and nourishing” (lianyang 煉養) the bodily form, but unless one also attends to Xing, one remains tied to the “illusory body.”

• Reproduced from F. Pregadio, Essays on Taoism and Taoist Alchemy (Golden Elixir Press, 2026), vol. 2, p. 5

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