The Three Teachings Converge into One: The Path of the Mortal and the Saintly is the Same

Poetry:

The clouds of Langya Mountain lock the verdant peaks deep within, while a Taoist lay fishing by the stream.

A straight hook is not used to fish for things in the pond; it awaits a kindred spirit to discuss the past and present.

Su Qingxuan bid farewell to the loess slopes of northern Xinjiang, shouldered his pack, and headed south. In just two days, he saw mountains rising abruptly from the ground, layer upon layer, piercing the clouds. Mist swirled among the mountains, and ethereal clouds filled the air. Ancient pines and cypresses covered the peaks, and babbling brooks meandered around the rocks. This was Langya Mountain, a sacred place for Taoist cultivation. This mountain, blessed with spiritual energy and a pristine environment, was far removed from the hustle and bustle of the world. Since ancient times, many hermits had lived here, and cultivators had sought enlightenment here. Qingxu Temple was hidden deep within the clouds halfway up the mountain, and its abbot, Master Xuanqing, was one of the most revered Taoist masters in the world today.

As the boy reached the foot of the mountain, the north wind subsided, and a refreshing coolness arose. The mountain was lush with vegetation, and the birds sang sweetly, a stark contrast to the desolate and bleak landscape of the northern frontier. A clear stream meandered down from the mountain peak, its water crystal clear, dotted with pebbles, and fish darted to and fro, swimming freely. On a blue stone by the stream, an old Taoist priest sat cross-legged, dressed in a rough, worn gray robe, the hem of which was stained with mud. His hair was disheveled, with a few strands of white hair falling over his shoulders. His face was clear and bright, his eyes slightly narrowed. He was unkempt and slovenly, yet he exuded an air of transcendent elegance. This was none other than Abbot Xuanqing of Qingxu Temple.

The old Taoist priest held a bamboo fishing rod in his hand, the fishing line was lowered into the clear stream, the end of the line had no hook or bait, only a straight bamboo needle tied to it, suspended above the water, swaying gently with the waves, he was fishing with a straight hook, without bait to lure fish.

Seeing the old Taoist's extraordinary demeanor, Su Qingxuan knew he must be a reclusive master. He quickly stepped forward, stood by the stream, bowed respectfully, and said in a clear and respectful voice: "I am Su Qingxuan, a native of Qingxi Town in Jiangnan. I have studied Confucianism since childhood and aspire to seek the Tao. I have heard that Master Xuanqing of Qingxu Temple on Langya Mountain is well-versed in the profound principles of Taoism, so I have come to pay my respects and hope that the Master will enlighten me."

Master Xuanqing slowly opened his eyes, his gaze clear as a spring, his inner light restrained. He glanced at Su Qingxuan and saw that although Su was only ten years old, he possessed a profound Confucian air and a hidden Daoist foundation. His aura was upright and peaceful, with the spiritual essence of the three religions subtly blending within him. Master Xuanqing was secretly astonished, but his face remained impassive. He stroked his beard and smiled, "Young friend, there's no need for such formality. I am Master Xuanqing. Since you cultivate Confucianism, you should know the ways of self-cultivation, governing the world, managing your family, and bringing peace to the people. Why have you traveled so far to this Daoist retreat to inquire about the Dao? Could it be that the principles of Confucianism cannot resolve the confusion in your heart?"

Su Qingxuan stood respectfully with his hands at his sides, his expression solemn: "I have studied Confucianism since childhood and deeply understand the principles of 'cultivating oneself to benefit the world and governing with virtue.' Now, having traveled thousands of miles to experience the trials of the mortal world, I have witnessed the suffering of the common people and the deaths of loyal and righteous individuals. I know that Confucianism, with its emphasis on benevolence and order, can save the world and bring peace to the people. However... recently, in the northern frontier, I have witnessed the ups and downs of the world and the infighting among people. I have come to realize that the great principles of the world cannot be fully encompassed by Confucianism alone. I have heard that Taoism speaks of 'governing by non-action and following the way of Heaven.' I am foolish and do not understand the true meaning of this. Therefore, I have come to ask you, Master, which is right and which is wrong, the Confucian approach to governing the world or the Taoist approach of non-action? Which is superior?"

Upon hearing this, Master Xuanqing lightly tapped his bamboo fishing rod with his fingertips, pointed to the straight hook in the stream, and said with a smile, "Young friend, look, this old man is fishing with a straight hook, without bait or a bend, yet the fish swim by and none of them bite. Tell me, is this the fault of the fish, or the fault of the hook?"

Su Qingxuan pondered for a moment and answered truthfully: "If the fish doesn't bite, it's not the fish's fault, nor is it the hook's fault. It's because the bait is empty, which doesn't suit the fish's nature, and you can't force it."

"Well said." Master Xuanqing clapped his hands and laughed, his voice suddenly turning deep. "Then Confucian scholars govern the world with benevolence, righteousness, propriety, and wisdom as their guiding principles, and self-cultivation and helping the world as their responsibility. They force people to abide by propriety and righteousness, and force the world to be orderly, just like fishing with a straight hook and forcing the fish to bite. Is this kind of governance true governance, or just personal obsession?"

This question struck Su Qingxuan like a thunderclap in spring. He had been immersed in Confucian classics since childhood, with the lifelong ambition of "establishing a heart for heaven and earth, and establishing a destiny for the people." No one had ever questioned the Confucian way of governing the world, and no one had ever imagined that saving the world and bringing peace to the people would be seen as such an obsession. He immediately composed himself and began to debate, citing Confucian classics. Thus began a debate spanning Confucianism and Taoism on the banks of the Langya River.

This discussion lasted for three whole days.

The first day focused on self-cultivation and mental refinement, and debated the fundamentals of engaging with the world versus avoiding it.

Su Qingxuan spoke first, quoting the essence of the *Great Learning*, his voice resounding: "For a Confucian scholar to cultivate himself, the first step is to be sincere in his intentions and rectify his heart. The *Great Learning* says: 'Those who in ancient times wished to manifest their bright virtue to the world first ordered well their states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their personal lives. Wishing to cultivate their personal lives, they first rectified their hearts. Wishing to rectify their hearts, they first made their intentions sincere.' With sincere intentions and a rectified heart, one can then cultivate oneself. Cultivating oneself means having a righteous heart and upright conduct, not deceiving oneself in secret, being cautious in solitude and upholding integrity. This is the foundation of one's character and also the basis for saving the world. I believe that one should live in this world with lofty aspirations and a righteous heart, entering the world and experiencing hardships, cultivating virtue and establishing oneself through the trials of life, so as not to waste this life."

He then quoted the Analects, "I examine myself three times a day," and continued, "Confucius examined himself three times a day, Zengzi upheld benevolence and perseverance, and Yan Hui did not change his joy despite eating simple food and drinking simple water. All of these were examples of cultivating oneself in the world, keeping one's mind undisturbed in the mundane world. The cultivation of a Confucian scholar is not about avoiding the world and leaving the dust, but about governing the world with one's heart and influencing people with virtue. Even if one is poor and lowly and has experienced hardships, one can still uphold benevolence and propriety. Poverty and lowliness cannot sway one, and wealth and honor cannot corrupt one. This is the right way to cultivate oneself in the world."

Upon hearing this, Master Xuanqing stroked his long beard, a carefree smile on his face, and quoted the *Tao Te Ching* in response: "What you say, young friend, is the Confucian method of cultivating the mind in the world, but this old Daoist disagrees. The *Tao Te Ching* says: 'Attain utmost emptiness, hold fast to stillness. All things arise together, and I observe their return.' Daoist cultivation of the mind begins with emptiness, stillness, and simplicity, eliminating distracting thoughts and returning to one's original nature. The human heart is originally like a clear mirror, free from dust. It is only because of worldly pursuits of profit and obsession with fame that it becomes stained and loses its true nature. Why bother with deliberate self-examination? Why force oneself to be resolute and persevering? Follow your heart, be pure and inactive, do not cling to good, do not pursue evil, and have no hindrance in your heart—this is cultivation."

He then laughed, citing Zhuangzi's concept of "sitting in oblivion": "The True Man of Nanhua spoke of 'sitting in oblivion,' which means abandoning the limbs, discarding intelligence, separating from form and knowledge, and becoming one with the Great Void. This is the highest realm of cultivating the mind. Confucian scholars reflect on themselves daily, seemingly cultivating virtue, but in reality, they are attached to the name and form of 'virtue'; they are always resolute and persevering, seemingly helping the world, but in reality, they are trapped in the cage of 'the world.' When the mind is attached, there are obstacles; when there are obstacles, there is no peace. Even if one cultivates for a hundred years, it is difficult to see the original mind and the source."

Su Qingxuan frowned slightly and immediately retorted, "What you call 'emptiness and tranquility' is likely a passive escapism. Mencius said, 'When Heaven is about to place a great responsibility on a person, it first tests their will, strains their muscles and bones, starves their body, empties their resources, and frustrates their endeavors, so as to strengthen their resolve and increase their abilities.' The hardships of the world are the stones for self-cultivation; the disturbances of the world are the furnaces for refining the heart. If one only seeks to escape the world and remain in a state of emptiness and tranquility, without experiencing the world or suffering, where will benevolence come from? Where will virtue come from? It's nothing but selfish self-interest; how can one speak of one's true nature?"

Master Xuanqing laughed heartily, his voice echoing through the stream: "Young friend, you are mistaken! The Daoist tranquility is not about escaping the world, but about not acting recklessly; not about clinging to good and evil, but about not being devoid of virtue, but about not clinging to the reputation of good. The Tao Te Ching says: 'The highest virtue is not virtue, therefore it is true virtue; the lowest virtue does not lose virtue, therefore it is not true virtue.' Confucian scholars deliberately uphold virtue, clinging to the appearance of virtue, which is the lowest virtue; Daoists follow nature, practicing virtue without knowing it, not seeking fame, which is the highest virtue. Just like the fish swimming in this stream, not deliberately seeking pleasure, yet finding joy in themselves; the grass and trees in the mountains, not deliberately seeking survival, yet fulfilling their own destiny. This is the original heart of heaven and earth, which cannot be attained by the deliberate cultivation of Confucianism."

On the first day of their debate, each held their own view: Confucianism emphasizes engagement with the world and cultivating the mind, while Taoism advocates emptiness, stillness, and preserving truth. Their arguments were sharp and pointed, yet each had its own profound truths. Both men felt enlightened, and previously unresolved questions began to emerge during the debate.

The next day, they discussed governing the world and non-action, and debated the uses of action and non-action.

The next day at dawn, the clouds and mist dispersed, and the morning sun shone on the stream. The two men sat facing each other again, discussing the way to govern the world.

Su Qingxuan, quoting Mencius's discourse on "benevolent governance," solemnly stated: "Confucian scholars govern the world with benevolence as the foundation and the people as the most important. Mencius said: 'The people are the most important, the state is next, and the ruler is the least important.' Those in power should cultivate benevolence, implement benevolent governance, reduce punishments, lighten taxes, promote intensive farming, and ensure that the elderly are clothed in silk and have meat to eat, and that the common people are neither hungry nor cold. This is the beginning of the kingly way. It also says: 'If the ruler has committed a major fault, he should be remonstrated with; if he is repeatedly remonstrated and still not heeded, he should be replaced.' Using propriety to restrain the power of the ruler, using benevolence to soothe the people, and using order to stabilize the world, this is the core of Confucian governance and the foundation of world peace."

He then recalled the disaster relief efforts at Anfeng Embankment and the cessation of hostilities in Hanshi Town, continuing, "In this mortal world, when I see floods raging, I provide relief to the victims; when I see bandits causing chaos, I use force to stop them; when I see loyal and righteous people buried, I let the earth bear witness to my heart. All of this is governing the world through action and bringing peace to the people with benevolence. If we were to govern by non-action as the Daoists advocate, sitting idly by while the common people suffer, evil runs rampant, the world is in chaos, and lives are lost, wouldn't that be disregarding life and violating the Way of Heaven?"

Master Xuanqing lightly flicked the hook with his fingertips, but the fish continued to swim by, unmoved. He slowly quoted from the *Tao Te Ching*, saying, "Young friend, you only know the goodness of 'action,' but not the wonder of 'non-action.' The *Tao Te Ching* says: 'The Tao is always inactive, yet nothing is left undone. If rulers could abide by it, all things would transform themselves.' Taoist non-action is not inaction, but rather not acting recklessly or forcibly, but following the natural order of Heaven and the inherent nature of the human heart. Governing a large country is like cooking a small fish; one cannot repeatedly toss and turn, nor can one be overly demanding or forceful. If decrees are too numerous and harsh, the people will be at a loss; if laws and rituals are too strict, the people will harbor resentment. This is the drawback of governing with excessive action."

He further used the analogy of heaven and earth: "Heaven and earth operate, spring, summer, autumn, and winter follow their order, and all things grow and are stored away naturally. They are not deliberately shaped, yet they are endlessly regenerating. When a sage governs the world, he should follow the example of heaven and earth, not valuing the virtuous so that the people will not contend; not valuing rare goods so that the people will not steal; not showing what is desirable so that the people's hearts will not be disturbed. By following the nature of the people's hearts, without forcibly educating or deliberately restraining them, the people will naturally live in peace, enjoy their customs, find their food satisfying, and appreciate their clothing. The world will naturally be at peace. This is doing nothing, yet accomplishing everything."

Su Qingxuan immediately refuted this, citing the Analects' saying, "Governing with virtue is like the North Star, which remains in its place while all the other stars revolve around it." He continued, "Governing with virtue is not about harsh demands or coercion, but about transforming through virtue and inspiring through benevolence. The Daoist's talk of inaction is likely a form of laissez-faire. If rulers are not rulers, ministers are not ministers, fathers are not fathers, and sons are not sons, ethics will collapse, and order will be lost. Blindly conforming would be aiding and abetting evil. Confucianism establishes order through rites and transforms people through benevolence precisely to prevent the collapse of morality and protect the peace of the people. This is active governance, and it is also in accordance with Heaven and the people."

Master Xuanqing's smile remained undiminished, his words becoming increasingly insightful: "Young friend, your attachment to 'order' leads you to become trapped by that obsession. As Zhuangzi said, 'It is better to forget each other in the rivers and lakes than to be mutually dependent in hardship.' Rather than deliberately maintaining order with benevolence, righteousness, and propriety, binding people with the shackles of etiquette, it would be better to let everyone return to their true nature, follow their inherent instincts, and forget each other in the natural world. Confucian scholars use benevolence and righteousness as bait and propriety as hooks, forcing people to uphold virtue and follow propriety. How is this different from an old Taoist fishing with a straight hook? Fish will not bite a straight hook, and people will also despise harsh demands. Forcing things is ultimately an obsession, not true governance."

The following day, after the discussion, Su Qingxuan was deeply shaken. The Confucian principles he had previously held as gospel were dissected layer by layer by the Daoist doctrine of non-action. He realized that "non-action" was not inaction, but rather not acting recklessly; "following" was not indulgence, but rather conforming to the will of Heaven and the needs of humanity. Daoist Xuanqing also felt a sense of clarity. The bottleneck in his Daoist heart that had bound him for many years was beginning to loosen in the Confucian discourse on active service to the world. He had cultivated diligently for a hundred years and had reached the half-step into the realm of immortals, yet he had always been trapped in the shackles of "avoiding the world and practicing non-action." Now, he gradually understood that engaging in the world and helping the people was also in accordance with the Way of Heaven, and that Confucianism and Daoism could indeed be interconnected.

On the third day, they discussed saving the world and following the will of Heaven, and debated the principle that different paths lead to the same goal.

On the third day, as dusk approached, a gentle evening breeze blew along the stream, and the pines rustled in the wind. The two discussed the ultimate path, gradually entering a state of profound understanding.

Su Qingxuan quoted the principle of "achieving harmony and balance" from the Doctrine of the Mean, speaking in a calm tone: "The Confucian scholar's ultimate goal in saving the world is to achieve harmony and balance, and attain the highest good. The Doctrine of the Mean says: 'When harmony and balance are achieved, heaven and earth are in their proper places, and all things flourish.' Before the emotions of joy, anger, sorrow, and pleasure are aroused, this is called equilibrium; when they are aroused and all are in proper measure, this is called harmony. The superior man adheres to the Doctrine of the Mean, neither leaning to one side nor the other, neither going too far nor falling short, cherishing benevolence in his heart, establishing himself with propriety, entering the world without being attached to it, saving the world without being confused, and ultimately reaching the highest good. This is the ultimate path of Confucianism, and it is also the path that ordinary people and sages take together."

He added, "I have vowed to integrate the three religions and help the world and bring peace to the people. This is not because I am bound by the sectarian views of Confucianism, but because I know the suffering of the people and that I need to soothe them with benevolence and protect them with order. Even if the road ahead is full of difficulties and dangers, I will still practice the great way with action, and live up to my original aspiration and the people."

After listening, Master Xuanqing stopped arguing and instead nodded in approval, concluding with the phrase "The Way follows nature" from the *Tao Te Ching*: "Young friend, your initial intention is sincere, which I admire. The *Tao Te Ching* says: 'Man follows the earth, the earth follows heaven, heaven follows the Tao, and the Tao follows nature.' The great Tao ultimately lies in conforming to nature and uniting with heaven and earth. The benevolence of Confucianism and the tranquility of Taoism are not inherently opposed, but rather different paths from the same source. Confucianists use action to help the world, which is in accordance with the nature of all living beings; Taoists cultivate themselves through non-action, which is in accordance with the nature of heaven and earth. Both action and non-action are in accordance with the Tao, and there is no distinction between high and low."

He then laughed and said, "The old Taoist uses a straight hook to fish, not to catch carp, but to fish for the heart; young friend, you use Confucianism and Taoism, not to compete, but to seek the truth. Fish don't bite straight hooks, not because the hooks are useless, but because hooks are not designed for fishing; the Confucianism of action and the Taoism of non-action are not different paths, but different paths of cultivation. Confucianism preserves the heart, Taoism refines the heart, ultimately both are about guarding a clear and pure heart. This should be the root of the unity of the three teachings, and the basis of the common path of the ordinary and the saintly."

The three-day discussion on the Dao finally came to an end.

Su Qingxuan suddenly understood, his previous shallow understanding of Taoism finally being elevated. He also gradually realized that the Taoist principle of "governing by non-action" was by no means a passive avoidance of the world, but rather a principle of not acting recklessly, not being attached to anything, and conforming to the way of heaven and the hearts of men, which coincides with the Confucian doctrine of the mean and the principle of impartiality. Actively helping the world is the way, and passively cultivating oneself is also the way; the two complement each other and can create a harmonious and interesting relationship.

Master Xuanqing also gained a lot. He had been stuck in the half-step human immortal realm for a hundred years, always insisting on seclusion and cultivation, and rejecting worldly affairs. However, after being touched by Su Qingxuan's Confucian principles of helping the world, his bottleneck loosened and his Dao heart became more complete. He only needs to make further progress to break through the human immortal realm, ascend to the heavenly realm, and achieve a transformation in his life level.

The two men smiled at each other, showing no prejudice against any particular sectarian group, and used their debate to demonstrate that Confucianism and Taoism share a common origin.

After their discussion, the two sat cross-legged on a blue stone by the stream, closed their eyes, regulated their breathing, and digested what they had learned from the three days of discussion.

Su Qingxuan leaned against a thousand-year-old cypress tree. Its branches were strong and its canopy was like clouds. Having weathered a thousand years of wind and frost, it was full of spiritual energy. It was a tree from which the spiritual roots of Langya Mountain gathered. The young man closed his eyes and concentrated his mind, breathing and cultivating his qi according to the Confucian mental method. His righteous qi merged with the pure and spiritual qi of the mountain. He also incorporated the Taoist principles of emptiness and stillness that he had comprehended in the past three days into his practice. His mind was free of distractions, and he forgot himself and the world.

The ancient, withered wood he kept close to his body suddenly began to glow with a faint, white light. A wisp of extremely faint, pure spiritual energy emanated from the withered wood, slowly connecting with the spiritual energy of the thousand-year-old cypress. One withered, one flourishing; one internal, one external; like yin and yang in harmony, forming an invisible circulation of spiritual energy around the young man. The withered wood seemed to be "breathing," each breath resonating with the vitality of the ancient cypress and merging with Su Qingxuan's righteous energy. The three streams of spiritual energy intertwined, subtle and mysterious.

This sitting lasted for seven whole days.

For seven days, the clouds and mist gathered and dispersed in the mountains, and the streams flowed ceaselessly. The two remained motionless, as if in deep meditation, completely forgetting the passage of time.

On the seventh night, as the moon hung high in the sky, its clear light bathed Langya Mountain, casting swaying shadows of pines in utter silence. Master Xuanqing was the first to slowly open his eyes, a glint of light flashing within them. His cultivation had advanced by one level, bringing him to within a single step of the Human Immortal Realm. He turned to look at Su Qingxuan, just in time to catch a glimpse of the faint light emanating from the withered wood in the young man's arms, and the subtle interplay of spiritual energy between the withered wood and the ancient cypress tree.

The old Taoist understood perfectly, but he didn't reveal it. He simply gazed at the ancient cypress tree under the moon and the withered wood in the young man's arms, and sighed softly, his voice low and resonant, concealing endless profound truths:

"Even plants and trees have their own nature; why should they seek the favor of a beautiful woman?"

Upon hearing this, the spiritual energy of heaven and earth trembled slightly. He knew that this withered tree was no ordinary object, but a naturally formed spiritual Bodhi tree. It had gradually lost its spiritual energy due to the passage of time and the changes in the world. Now, it had quietly awakened and resonated with life force by encountering Su Qingxuan, a person destined to unite the three teachings. Spiritual trees possess their own inherent spiritual nature. They do not need deliberate carving or forced stimulation. They only need to follow nature and wait for the right opportunity to sprout and generate a life force that connects with heaven. This also aligns with the Taoist principle of "following nature."

Master Xuanqing saw through it but didn't say anything. He closed his eyes and sat in meditation again, guarding the young man's enlightenment and waiting for him to emerge from seclusion.

As the sun rises in the east, its golden rays pierce through the clouds and spill onto the streamside.

Su Qingxuan slowly opened his eyes, his gaze clear and bright like a stream, the Confucian and Taoist principles now integrated in his heart, his foundation in Taoism becoming increasingly solid. He gained a deeper understanding of the Great Tao, the unity of the three teachings and the common path of mortals and saints. He rose and bowed deeply to Daoist Xuanqing, filled with gratitude: "Three days of discussing the Tao, seven days of purifying my mind, this junior has benefited immensely. Thank you for your guidance, Daoist."

Master Xuanqing stroked his beard and laughed heartily, exuding an air of elegance and freedom: "Young friend, there's no need for such formalities. Confucianism and Taoism are interconnected, and we can be each other's teachers and friends. This old Taoist will also benefit greatly. You are born with the bones of a Taoist, possessing both the heart of a Confucian and the nature of a Buddhist. This Qingxu Temple on this mountain is the home for your travels and inquiries. Come with this old Taoist up the mountain and together we will explore the profound principles of Confucianism and Taoism."

Su Qingxuan nodded in agreement and followed Master Xuanqing, climbing the steps and entering the clouds halfway up the mountain, heading towards Qingxu Temple.

The straight hooks still hang on the surface of the Langya Creek, fish swim leisurely, and the world is peaceful. A path of cultivation that integrates Confucianism and Taoism and explores the unity of the three teachings is slowly beginning.

It is:

Three dynasties debated the Way, understanding both Confucianism and Taoism; seven days purified the mind, attaining true enlightenment.

Ancient trees and spiritual roots resonate with each other, and from this mortal journey, one can gain enlightenment on the profound mysteries.