The meaning of Tao-Nature in Taoism 什么是道性

The meaning of Tao-Nature in Taoism

"Dao Xing" (道性, "Dao-Nature") refers to the latent Dao hidden within all things and life in the universe.

Dao-nature is the latent determinacy of the Dao, that is, the innate nature endowed to all things by the Dao and identical with it. It is the foundation for all sentient beings to realize the Dao. The Taoist theory of dao-nature was influenced by the Chan Buddhist concept of Buddha-nature, holding that all formed things contain dao-nature — meaning that regardless of whether they possess self-consciousness, they contain the latent Dao. The germ of this theory can be found in the Daoist writings of pre-Qin Laozi and Zhuangzi.

The meaning of Tao-Nature in Taoism

The Daode Jing states: "The Dao produces One, One produces Two, Two produces Three, Three produces the myriad things." "Heaven attaining One becomes clear; Earth attaining One becomes tranquil; Spirit attaining One becomes divine." Heaven, Earth, and all things can attain One, and attaining One is attaining the Dao. Since the Dao produces all things, then all things contain the Dao. Zhuangzi further believed that the Dao is everywhere at all times — even in excrement.

After the Sui and Tang dynasties, the theory of dao-nature took shape with the assertion that "all formed things contain dao-nature." The Xisheng Jing states: "The Dao is not only within me; all things possess it." The Taishang Zhenyi Benji Jing: "The nature of Dharma is precisely dao-nature." The question of dao-nature was one of the central issues in Taoism, particularly in Sui-Tang Chongxuan metaphysics. It focused on exploring the basis for cultivators to realize the Dao and become immortals, discussing the relationship between dao-nature and the nature of sentient beings, holding that dao-nature and the nature of sentient beings are originally identical — pure, empty, and tranquil.

The Haikong Jing, vol. 1, states: "Speaking of dao-nature, it is nature without nature. It is neither the nature of Dharma, nor the non-nature of Dharma. The arising of dao-nature is both existence and non-existence." This means that dao-nature has no nature that stands in opposition or distinction to other things. From the perspective of having no opposition or distinction, dao-nature is "non-nature of Dharma," thus dao-nature is the unity of "existence" and "non-existence." However, "the existence of dao-nature is not worldly existence; the non-existence of dao-nature is not worldly non-existence," but rather "wondrous existence" and "wondrous non-existence."

The Daojiao Yishu·Dao Xing Yi states: "Dao-nature is the principle that exists at the ultimate truth, and its meaning is thoroughly penetrating. Though it is silently still in one source, it also fully pervades all things." This emphasizes the essential nature of the Dao as empty, penetrating, and unobstructed. It further states: "Dao-nature is neither form nor mind, yet it is both form and mind." This means that while dao-nature differs from form and consciousness, all form and consciousness contain dao-nature. Human nature is originally pure; it is only when "conscious spirit" arises that one becomes attached to things and loses dao-nature. To restore dao-nature, one must eliminate the conscious spirit through cultivation.