Inheritance and Transcendence in the Context of Heaven-Human Thought in Confucian and Daoist Philosophy-A Preliminary Exploration of Hanjing Laoren’s ＂Natural Non-Action Heart Methods of the Grand Heavens and the Emptiness of the Great Dao＂ （Haotian xuwu dadao ziran wuwei xinfa 昊天虛無大道自然無為心法）

Abstract

涵靜老人繼承理學大家劉蕺山之家學，早年又受天德教教主蕭昌明及太白山高人雲龍至聖之點化而應機修煉於大陸華山。在此華山修煉八年期間，涵靜老人融合儒道佛三家精義勤參天人之學，最後完成《新宗教哲學思想體系》以宣揚「心物一元二用」及「三期三同」思想。而此書意旨日後亦成為涵靜老人於台灣期間傳授「直修法華上乘昊天虛無大道自然無為心法」救劫急頓之理論基礎。由於目前學術界對於涵靜老人思想之研究方興未艾，故本文論述方式將以拆解分析的方式，一方面帶入儒家「昊天上帝」的概念探討之同時，一方面導入傳統道家「虛無大道」及「自然無為」 相關文獻作對應式之比照，藉此以凸顯涵靜老人「昊天心法」之核心義涵及時代意義。

Hanjing Laoren inherited the thought of Liu Jishan 劉蕺山, a master of Neo-Confucianism. In his early life, he also received enlightenment from Xiao Changming 蕭昌明, founder of the Heavenly Virtue teachings （Tiande jiao 天德 教）, and Mount Taibai`s（Taibai shan 太白山） lofty personage, Yunlong, the Utmost Saint（Yunlong zhisheng 雲龍之聖）, and then seized the opportunity to practice self-cultivation on Mount Hua（Huashan 華山）. During this eight-year self-cultivation period on Mount Hua, Hanjing Laoren fused the quintessential thought of the three schools（Confucianism, Daoism, and Buddhism）, striving diligently to understand the learning of heaven and man. He finally completed his Philosophical Thought System of a New Religion（Xin zongjiao zhexue sixiang tixi 新宗教哲學思想體系）to promote the ideas of ＂mind and matter are of one origin, but two uses＂ （xinwu yiyuan eryong 心物一元二用） and sanqi santong 三期三 同. Furthermore, some time later, the import of this book also became the theoretical foundation of ＂immediate and urgent salvation＂ （jiujie jidun 救劫急頓） in the ＂Direct Cultivation Methods of the Magnificent Mahāyāna and the Natural Non-Action Heart Methods of the Grand Heavens and the Emptiness of the Great Dao＂ （Zhixiufa hua shangcheng haotian xuwu dadao ziran wuwei xinfa 直修法華 上乘昊天虛無大道自然無為心法）, transmitted during Hanjing Laoren’s time in Taiwan. Because present academic research on Hanjing Laoren’s thought is still burgeoning, this paper’s presentation of the discussion is therefore broken up into two analytical modes. One aspect brings the Confucian concept of the ＂Highest Emperor of the Grand Heavens,＂ to the concurrent discussion, while another introduces to the discussion the related documents concerning traditional Daoist notions of the ＂Emptiness of the Great Dao＂ and ＂Natural Non-Action＂ and conducts a corresponding comparison. Through this, the paper presents clearly the core implications and generational significance of Hanjing Laoren’s ＂Heart Methods of the Grand Heavens.＂