Page 762 - The Encyclopedia of Taoism v1_A-L

720 THE ENCYCLOPEDIA OF TAOISM A-L

descended to his thatched hut in Beihai ~t#lJ: (Jiangsu) and stayed with him
twenty days to give him teachings. Among other works, Lu received from Lii
Dongbin a collection of texts entitled Zhongnan shan ji tt i¥j I iJ Ile (Records of the
Zhongnan Mountains) in ten juan and Li.i's own autobiography (ziji !'i ~c).
Lu was a prolific author, and some of his works were officially inscribed
on stone during his lifetime. Among them are an essay on the *Zhuangzi en-
titled the Nanhua jingfumo rH ~ ~g{ MU ,~M (Ancillary Words on the Nanhua jing;
1578) and the Lengyan jing shuzhi f~ IV tl~ ~ §' (Explaining the Purport of the
Siiramgatrta-siitra; 1601). The Nanhua jingfumo was much appreciated by scholars
such as Jiao Hong ~Yl£ (1541-1620), who quotes it in his Zhuangzi yi )1i=i'·~
(Wings to the Zhuangzi; CT 1487). The Lengyan jing shuzhi is an explication of
a Tantric scripture first translated into Chinese in 705. Written by Lu when he
was eighty-two, this work is also included in the Dai Nihon zoku zokyo -}:;. El ;zjs:
f.i~iiH~~ (Japanese Supplement to the Buddhist Canon; 1905-12).
Mount Fanghu), first published around 1571 by his friend Zhao Song m *.
Lu's works are collected in the *Fanghu waishi (The External Secretary of

This collection includes nearly all of Lu's Taoist writings except the Nanhua
jingfumo. A biography of *Zhang Sanfeng entitled Zhang Sanfeng liezhuan '*
-=:.$ 3JU ~ is also attributed to Lu, and some scholars suspect him of being
the author of a famous novel, the Fengshen yanyi H;f$?Jl ~ (Investiture of the
Gods; see Liu TS'un-yan 1965).
Lu Xixing is the main representative of the sexual interpretation of xingming
shuangxiu 'itt ill ~ 11~ or "joint cultivation of Inner Nature and Vital Force" (see
*xing and ming, and *shuangxiu). His works emphasize the Tantric features of
neidan, i.e., the union of Yin and Yang through sexual coupling. Lu however
carefully distinguishes his teaching from sexual techniques (*fangzhong shu),
and insists upon the beneficial effects of the practice for both parties. Accord-
ing to Lu, all alchemical theory derives from the *Yijing and the Shijing ~;f M~
(Book of Odes). This is clearly presented in his commentaries to the *Zhouyi
cantong qi. The attainment of the Golden Elixir depends on the Cantong qi's
theory of "categories" (xianglei HHiH), according to which only by the inter-
action of Yin and Yang entities of the same category can the elixir come to
fruition. His exposition of this theory follows *Weng Baoguang's and *Chen
Zhixu's commentaries to the *Wuzhen pian.
The basic tenets of the Eastern School are simple compared to the more
complex system of the Western Branch (Xipai @7)~; see *Li Xiyue). The ini-
tial stage of "laying the foundations" (zhuji ~~) consists of reestablishing a
perfect state of health. A man and a woman should first seek to restore their
impaired vitalities mutually, since they conceal Original Yin and Original Yang
within themselves, respectively. The next stages of the alchemical process
follow the usual sequence: caiyao 1* ~ (gathering the ingredients for the
medicine), jiedan ~ 1+ (coagulation of the elixir), lianji i* C (pUrification of