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

Poetry:

A warm breeze gathers wise men and women in the suburbs of Luoyang, where the three schools of thought unite to discuss profound matters.

A spark of inspiration connects to all laws; the ancient seal exudes the spirit of harmony.

It is said that Su Qingxuan awoke from a dream atop the mountain, his heart filled with ancient secrets and carrying the ancestral artifacts of the three religions. He traveled eastward, traveling by day and resting by night, at a leisurely pace. The season had entered early summer, and the Central Plains were ablaze with golden wheat and fiery pomegranate blossoms, the scenery becoming increasingly abundant and prosperous. The child who had just left Jiangnan was now a fourteen-year-old young man, his figure as upright as a pine tree. His blue robe accentuated his handsome features, and the roughness of the Western Regions had faded from his brows, replaced by a serene and harmonious aura that blended the three religions. The Confucian scholar's uprightness, the Taoist's ethereal grace, and the Buddhist's compassion were all perfectly integrated. Walking along the post road, though dressed in simple clothes, he possessed an extraordinary and otherworldly air, drawing admiring glances from passersby.

He was no more than a hundred miles from Luoyang, the capital of the Great Xia Dynasty. Luoyang was an ancient capital with a history of thousands of years. It was backed by Mangshan Mountain to the north, bordered by Luoshui River to the south, guarded by Hulao Pass to the east, and controlled Hangu Pass to the west. Since the establishment of the Great Xia Dynasty, it had been a place where the world's culture and people gathered. Confucian academies and Taoist temples were everywhere, and ancient Buddhist temples were scattered all over the world. It was the center of the imperial court, and people from all over the world gathered there. Su Qingxuan had been away from home for nearly five years. He started by cultivating himself in Qingxi Town in Jiangnan. He experienced the flood in Anfeng, the war at Hanshi, and the burial in the border city. He climbed Langya Mountain to integrate Confucianism and Taoism, and entered an ancient temple in the Western Regions to understand Zen. He had experienced the trials of the world and traveled thousands of miles. He had a basic understanding of the three religions and his Taoist heart was becoming more and more harmonious. Now that he was approaching Luoyang, he had both the expectation of seeing the splendor of the capital and the tender feelings of missing his family after being away from home for so many years. He secretly planned that after his trip to Luoyang, he would return to Jiangnan and go back to Qingxi Town to visit his parents and fulfill his filial duty.

On this day, they arrived at Yique City, a suburb of Luoyang. This city, guarding the throat of the Luo River, was the gateway to the capital and had been a place of exchange for the three religions (Confucianism, Buddhism, and Taoism) since ancient times. The city was hosting the triennial Mingdao Conference, spearheaded by the government, with renowned figures from Confucianism, Buddhism, and Taoism gathering to discuss the ultimate truths of the world, the origins of cultivation, and methods of governance. Cultivators from all directions, traveling Confucian scholars, and eminent monks and Taoist masters flocked to the city, filling the streets and alleys with crowds, incense banners fluttering, and the sounds of chanting, recitation, and debate mingling—a scene of unprecedented grandeur. Seeing this magnificent sight, Su Qingxuan's heart stirred slightly—although he had only recently integrated the three religions, he had never publicly discussed the principle of their shared origins before the world's renowned figures. This conference was the perfect opportunity to test his own cultivation and verify the truth of the Great Dao. He immediately slowed his pace and followed the flow of people into the city's conference hall.

The Dharma assembly was held in Mingde Square in the center of Yique City. The square was paved with bluestone, wide and flat, with a high altar in the center. Three seats were arranged on the altar: the left seat was for the Daoist sect, seated with Xuanling, the Daoist abbot of Qingxu Temple, a junior of the Daoist Xuanqing, with white hair and a youthful face, wearing a Daoist robe with the Bagua symbol, holding a whisk, and attended by Daoist boys behind him; the middle seat was for the Confucian sect, seated with Zhou Jingzhi, a renowned Confucian scholar of the time, over seventy years old, with snow-white hair and beard, wearing a brocade Confucian robe, holding a jade-handled whisk, and dozens of disciples, all learned Confucian scholars; the right seat was for the Buddhist sect, seated with the abbot of Luoyang Baima Temple, the elderly monk Chengkong, nearly ninety years old, wearing a patched kasaya, holding sandalwood prayer beads, exuding a Zen-like aura, with a group of monks standing respectfully with their heads bowed. Below the altar, a large crowd of onlookers, including commoners, scholars, and wandering cultivators, all held their breath, awaiting the debate among the three religions.

Su Qingxuan stood on the outside of the crowd, dressed in a simple blue robe, not talking to anyone, but just quietly watching and listening.

Initially, the debate was relatively peaceful, with each of the three schools of thought explaining their own doctrines and highlighting their own strengths.

Zhou Jingzhi stroked his beard and spoke, his voice booming like a bell, quoting Confucian classics, each word ringing out: "Among all things under heaven, none is more profound than the Confucian principles of benevolence and righteousness. Confucius said, 'The benevolent love others,' and Mencius said, 'The people are the most important, the state is next.' The Great Learning speaks of sincerity, rectifying the mind, cultivating oneself, and regulating one's family. The Doctrine of the Mean speaks of achieving harmony and aligning oneself with heaven and earth. Confucian scholars establish order with rites, bring peace to the people with benevolence, enter the world to govern, uphold the fundamental principles, and ensure that the elderly are cared for, the young are educated, and the poor are supported. This is the true path of heaven and earth, the blessing of all people. Everything else is but a side branch."

As soon as he finished speaking, his disciples echoed him, all saying that Confucianism was the orthodox school, while Taoism and Buddhism were nihilistic and escapist, and of no benefit to the country or the people.

Master Xuanling smiled slightly, lightly waved his whisk, and quoted the *Tao Te Ching* to refute, "Master Zhou, you are mistaken. The Great Tao of Heaven and Earth originates from nature. The *Tao Te Ching* says, 'The Tao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to all things.' The Tao follows nature and governs through non-action. Confucian scholars cling to rituals and rigidly adhere to rules, forcibly establishing order with human power, which goes against the original nature of Heaven and Earth. Taoists cultivate their minds to unite with Heaven, follow the four seasons, do not act recklessly or cling to desires, and all things transform themselves, bringing peace to the world. This is the original Tao, incomparable to the worldly learning of Confucianism."

The old monk Chengkong chanted Buddhist mantras in a low voice, his tone like the sound of bells and chimes. He slowly began to speak: "Confucian scholars are attached to engaging with the world, while Taoists are attached to escaping it; both are trapped by external appearances. Buddhism teaches 'dependent origination and emptiness, enlightenment of mind and seeing one's true nature.' All conditioned phenomena arise from the coming together of causes and conditions, and nothing is permanent. The conflicts in the world and the suffering of sentient beings are all due to deep attachments, being deluded by external appearances, and losing one's true nature. Only by compassionately saving the world, breaking free from attachments, and enlightenment of mind and seeing one's true nature can one attain liberation. This is the ultimate truth."

The three schools of thought each held their own views. Initially, things were peaceful, but gradually they became more intense, with the verbal exchanges becoming increasingly sharp, eventually giving rise to an invisible hostility.

Confucian scholars denounced Taoism and Buddhism as "empty talk of metaphysical principles, misleading the country and harming the people," regarding them as heretics;

Taoist priests criticized Confucianism for "shackled people's minds and went against nature," regarding it as pedantic and outdated.

The monks criticized Confucianism and Taoism for "attaching themselves to external appearances and failing to understand their true nature," regarding them as delusions.

The crowd below the altar also became restless, some praising Confucianism and belittling Taoism and Buddhism, others believing in Taoism and belittling Confucianism and Buddhism. The sound of arguing gradually rose, and the atmosphere of hostility permeated Mingde Square. What was originally a grand gathering for clarifying the principles and reasoning almost degenerated into a dispute of sectarian attacks.

Standing amidst the crowd, Su Qingxuan felt the increasingly intense malevolent aura and his heart ached. He recalled the bloodshed of the Jianghu feuds in Hanshi Town, the intrusive and violent energy of the Demon-Locking Platform, and the inner demons within the illusion. He knew that sectarianism and prejudice were major taboos in cultivation, most easily breeding inner demons and malevolent energy. Without the most basic tolerance, how could one cultivate? The Dao is not something that can be debated or discussed, something that can be contemplated and understood, just like his and his master Xuanqing's discussions. Their debates were never about winning or losing, but about mutual verification and learning. Just then, Zhou Jingzhi's gaze swept across the crowd. Seeing the young man's extraordinary bearing, though still young, he was dressed in a scholar's robe and exuded a gentle and refined air. He raised his hand and asked in a gentle voice, "Young friend, judging from your expression, you seem to have your own opinions. Why don't you come up on stage and share them? Only by expressing your own views can the true meaning of the Dao be revealed."

All eyes turned to Su Qingxuan, some with curiosity, others with disdain, all wanting to see what insights this young man in plain clothes could offer. Su Qingxuan, having intended to quell the conflict, did not refuse. Thus, neither humble nor arrogant, he slowly ascended the high platform, bowing respectfully to the representatives of the three religions, his manners impeccable, conforming to the rites of Confucianism, Taoism, and Buddhism. His voice was clear and steady, resonating throughout the hall: "This junior is Su Qingxuan, a native of Qingxi Town in Jiangnan. From childhood I have cultivated Confucianism, later traveling to study Taoism and Buddhism, gaining some understanding of their principles. Today, I dare to offer my humble opinions."

Initially, he adhered to the Confucian standpoint, citing classical texts and drawing upon his own worldly experiences to expound on the profound principles of Confucianism: "In my humble opinion, the essence of Confucianism lies in having a heart to help the world. Confucius said, 'If you wish to establish yourself, help others to establish themselves; if you wish to achieve success, help others to achieve success.' Mencius said, 'A scholar cannot lack ambition and perseverance, for his burden is heavy and his journey is long.' I witnessed the devastation of floods at Anfeng Embankment, with disaster victims displaced, and used the Confucian benevolence to provide relief and assistance to the victims; I witnessed the blood feuds and widespread suffering in Hanshi Town, and used the Confucian doctrine of moderation to stop the fighting and bring peace to the region; I witnessed the soldiers buried in the northern frontier, their loyalty and righteousness obscured, and used the Confucian principles of integrity to atone for their sins and find solace. The principles of Confucianism lie in taking responsibility in the world, establishing order through propriety, and bringing peace to the people through benevolence. This is the essential function of governing the world and is indispensable."

His words, which used his personal experience to demonstrate the principles of Confucianism rather than merely discussing the classics, earned Zhou Jingzhi's approval. The Confucian scholars below the platform also nodded in agreement, all saying that the young man had grasped the true essence of Confucianism.

But before he could finish speaking, Master Xuanling countered, "Young friend, since you know that Confucianism aims to save the world, do you also know that blindly clinging to worldly affairs and rigidly adhering to etiquette can become a shackle? If the people are bound by rules and regulations and lose their natural instincts, how can they find peace and happiness?"

The old monk Chengkong also asked softly, "Young friend, you are meant to help the world with benevolence, but if you are attached to the name and form of 'benevolence,' and trapped by the obsession with 'helping the world,' with worries in your heart, how can you speak of your true nature?"

The atmosphere of hostility rose again below the altar, the sounds of arguing resumed, and the attacks between the three religions intensified.

In this moment of distress, the boy's mind was suddenly filled with memories of his five years of travel and study: Master Xuanqing of Langya Mountain's words, "The Way follows nature, doing nothing yet accomplishing everything"; Master Liaochen of Dajue Temple's teachings, "Dependent origination and emptiness, transcending the world and entering the world"; the natural essence of a withered tree sacrificing itself to protect life; the righteous source of a copper seal harmonizing hostility. The doctrines of the three religions intertwined and merged in his mind like lightning. He was enlightened, integrating the three religions into one word, seeking to break down sectarian barriers through personal enlightenment.

"What the Daoist Master and the old Zen Master say is absolutely right. My previous argument was only one aspect." Su Qingxuan raised his eyes, his gaze sparkling with wisdom, and his voice became increasingly clear and confident. "The principles of the three religions are not contradictory or opposed, but rather they originate from the same source but follow different paths. Their principles are the same, but their applications differ. I am not very talented, but I am willing to use Daoism to explain Buddhism and Buddhism to interpret Confucianism, and briefly explain the commonalities among the three religions."

He first quoted the Tao Te Ching's "Tao follows nature" to explain the Buddhist concept of "dependent origination and emptiness": "The Tao Te Ching says, 'Man follows the earth, the earth follows heaven, heaven follows the Tao, and the Tao follows nature.' All things in heaven and earth follow the principles of nature, with orderly birth and death, and impermanent gathering and scattering. Buddhism speaks of 'dependent origination and emptiness,' where all things arise and perish due to conditions, without any fixed nature; this is precisely the principle of nature. The feud in Hanshi Town arose from self-interest and ended in reconciliation; the loyalty and righteousness in the Northern Frontier arose from defending the land and returned to one's true nature. The arising and ceasing of all things are natural cycles, which is the essence of emptiness. The Tao's naturalness and Buddhism's emptiness are essentially the same principle, only the names are different."

Furthermore, citing the Buddhist concept of "compassionate salvation" and the Confucian concept of "benevolence and love for others": "Buddhism teaches 'compassion for all beings,' with acts like cutting flesh to feed eagles or sacrificing oneself to feed tigers representing the ultimate expression of compassion; Confucianism teaches 'benevolence and love for others, helping the world and bringing peace to the people,' with acts like sacrificing oneself for righteousness representing the ultimate expression of benevolence. In the Western Regions, I witnessed a withered tree selflessly protecting life, without any thought or intention, simply following the natural flow of life. This is the natural way of the Tao, the compassion of Buddhism, and the benevolence of Confucianism. Confucian benevolence is the application of compassion in the world; Buddhist compassion is the essence of benevolence beyond the world. Both originate from the same source, both are about protecting life; how can there be a distinction of superiority or inferiority?"

Furthermore, discussing the functions of the three religions, and combining this with personal cultivation, he refuted the fallacy of exclusive supremacy: "The Confucian scholar cultivates his mind, establishes order through rites, governs the world and brings peace to the people—this is his function; the Daoist scholar refines his mind, follows nature, and harmonizes Yin and Yang—this is his essence; the Buddhist scholar enlightens his mind, breaks free from attachments, and compassionately saves the world—this is his heart. Essence is the foundation, heart is the source, and function is the practice; none of the three can be lacking. Adhering solely to Confucianism is harsh, practicing solely Daoism is empty, and practicing solely Buddhism is hollow. Only when essence, heart, and function are unified can one attain the ultimate truth of heaven and earth."

The young man spoke earnestly, drawing upon classical texts without being bound by tradition, and combining his worldly experience with his words without sounding empty. Though only fourteen years old, his words still seemed somewhat immature, yet they directly addressed the origins of the three religions, breaking down sectarian biases and clarifying the true meaning of shared origins. He incorporated the strengths of all three religions without favoring or criticizing any one side. Upon hearing this, the crowd below the altar quieted down, the arguing subsided, and their previously restless minds gradually calmed.

As Su Qingxuan finished speaking, the aura of the three religions emanating from his body spread out without wind. The small bronze seal he kept close to his body suddenly became slightly warm, and an aura of righteousness, peace, and all-encompassing nature automatically and subtly connected with the aura emanating from Su Qingxuan. It slowly emanated from the seal, like a gentle spring breeze and rain, silently enveloping the entire Mingde Square. The hostility, resentment, and prejudice that had arisen from the debate between the three religions, as well as the prejudices in everyone's hearts, were all cleansed by this aura. The expressions of the prominent figures of the three religions on the altar gradually became peaceful, and the minds of the spectators below gradually calmed down. The entire square was free of any signs of conflict, with only a peaceful aura flowing, fully demonstrating the state of peace and harmony of the Great Dao.

Master Xuanling's eyes widened, his whisk stopped, and he stared at Su Qingxuan with astonishment; Zhou Jingzhi's hand, which was stroking his beard, paused, his eyes flashing with brilliance, marveling at the young man's extraordinary talent; while the old monk Chengkong slowly opened his eyes, his gaze falling on Su Qingxuan, then looking into the young man's clear eyes, remaining silent for a long time, then clasping his hands together and chanting a Buddhist prayer, his voice deep and resonant, echoing throughout the entire hall:

"Excellent, excellent. Young benefactor, your heart is imbued with the spiritual roots of the three religions, a predestined affinity from past lives, far beyond the ordinary. However, this old monk has a word to offer: the unity of the three religions is not a mixture or a simple, crude stacking. Take a seal, for example. The lines of the three religions are distinct, but the underlying principle is one. Only when the lines are clear and each serves its purpose can a true seal be stamped. If the lines are chaotic and unclear, it becomes a useless seal, losing its origin. Unity means uniting one's original heart, distinguishing their functions, guarding their origin, and understanding their underlying principles—this is the true path."

The old monk's words struck a chord with Su Qingxuan.

The boy instantly understood, and his cultivation path became clearly outlined in his mind:

Since the family has been practicing farming and studying in Qingxi Town, Jiangnan, they have been sincere and upright, cultivating the foundation of Confucianism and establishing a grand ambition to save the world.

Through the trials of life, he tempered his heart, provided disaster relief in Anfeng, stopped the fighting at Hanshi, and proved his loyalty in the border city. He honed his Confucian heart amidst the smoke and fire, and established his benevolent thoughts amidst suffering.

Climbing Langya Mountain, one can integrate Confucianism, Taoism, Yin and Yang, comprehend the Doctrine of the Mean and the balance of harmony, understand that inaction is not inaction, and govern in accordance with the natural order;

He entered an ancient temple in the Western Regions, comprehended the emptiness of Zen, broke through the demon of pride and arrogance, and understood compassion, non-attachment, forbearance, and humility.

Embracing the relics of the Three Ancestors, the withered tree sacrifices itself to reveal the vitality of life; the fragmented scroll integrates all laws; the bronze seal harmonizes and manifests the Great Harmony.

Today's Dharma assembly in the suburbs of Luoyang integrates the three teachings into one, further clarifying that unity is not confusion, and that while the principles are the same, their applications are different. The three teachings jointly uphold the principle of "original mind," while each holds the application of "saving the world, harmonizing with heaven, and enlightening the mind." Like the patterns on a copper seal, only with clear lines can the true path of heaven and earth be imprinted, harmonizing all laws.

He also understood that the small bronze seal in his bosom, passed down from his ancestors, was no ordinary ritual object. The old monk used the metaphor of a "seal" to point directly to the origin—this ancient ancestral seal was the legal basis for the unification of the three religions. Its patterns represented the veins of the three religions, its harmonizing power was the origin of unification, and its ability to suppress evil and transform malevolence was the foundation for upholding the righteous path and ensuring the safety of all living beings. The Su family ancestors used the complete seal to suppress the ancient calamity, precisely to uphold this righteous path of the unification of the three religions and protect the vitality of heaven and earth and all living beings.

The mystery of ancient secrets, though not yet fully unveiled, has already begun to shine through; the path to the unification of the three religions, though only just begun, has already become clear.

Su Qingxuan bowed deeply to the old monk Chengkong, and then bowed to Zhou Jingzhi and Daoist Xuanling. He said solemnly, "Thank you for your guidance, old Zen master, and thank you for your teachings, seniors. I now understand: the three teachings share the same origin, their principles are unified, and their application is combined with their essence. This is the true path."

The eminent figures from the three religions on the altar all nodded in praise of the young man. Zhou Jingzhi marveled at his extraordinary wisdom, Daoist Xuanling praised his pure Daoist heart, and the old monk Chengkong's eyes were full of expectation. The crowd below the altar cheered, all saying that the young man was a prodigy. The Mingdao Assembly had returned to peace because of the young man's words, creating a beautiful story.

After the Dharma assembly concluded, Su Qingxuan bid farewell to everyone and slowly walked out of Yique City, heading towards Luoyang City. The late summer breeze brushed against his blue robe. In the young man's heart, there was both the clarity of enlightenment and the tenderness of missing his family—five years away from home, his parents' temples were probably already gray. He intended to return to Qingxi Town in Jiangnan after his journey to Luoyang to visit his parents and fulfill his filial duty.

Unbeknownst to him, his talent for integrating the three teachings and understanding profound principles at the Mingdao Conference in Yique City had already been observed by spies in the court and reported back to the Luoyang court. The current Emperor of the Great Xia Dynasty was diligently governing, but troubled by infighting among powerful officials, corrupt governance, and unresolved border troubles. He was seeking talented individuals from across the land to implement policies that would benefit the people and bring peace to the nation. With his trip to Luoyang imminent and the Literary Gathering of Lin'an Prefecture about to convene, an opportunity concerning his career, the imperial court, and the well-being of the people was quietly awaiting him.

The small bronze seal in his arms remained warm and smooth, imprinted with ancient patterns that subtly resonated with the aura of the three religions within him; the primordial energy of the three religions within his dantian became increasingly harmonious and transparent, and the path of the common mortal and the holy had shifted from seeking enlightenment in the mortal world to saving the world in the imperial court.

The simple courtyard in Jiangnan, where he studied and farmed, was the starting point of his spiritual practice; the turbulent court in Luoyang would be his new path to helping the world. Five years of seeking enlightenment on the mortal path had finally honed his spiritual roots in the three religions; once he stepped into Luoyang, he would begin a brand new chapter of establishing merit, bringing peace and prosperity to the people.

The figure of the young man in the green robe gradually faded into the distance, disappearing into the twilight of Yique City. His journey of seeking enlightenment on the mortal path, marked by the awakening of the mortal world, had come to a perfect end; the legend of his achievements in the imperial court awaited his gradual unfolding.

It is:

When the three teachings are first integrated, the mind naturally becomes clear; relying on the ancestral treasure, one comprehends the true form.

As the winds of change rise over Los Angeles, a path to salvation begins in the imperial court.

(Volume 1: The Young Scholar of the Confucian School - The First Awakening to the Worldly Affairs)