What is the One in Taoism? 道教中 一 的含义
Paul PengWhat is the One in Taoism?
In Chapter 42 of the Daodejing:
“The Dao gives birth to the One; the One gives birth to the Two; the Two give birth to the Three; the Three give birth to all things.”
Here, “the Dao gives birth to the One” actually means that the Dao is the One.
Laozi regards the Dao or the One as the origin of the world, holding that:
“Heaven attained the One and became clear;
Earth attained the One and became stable;
Spirits attained the One and became divine;
Valleys attained the One and became full;
All things attained the One and came to life;
Rulers attained the One and became upright under heaven.”
(Chapter 39, Daodejing)
What is the One in Taoism?
Huainanzi, compiled by Liu An in the Han Dynasty, similarly emphasizes the origin-nature of the One, stating:
“The One is the root of all things, the unopposable Dao.”
(Huainanzi · Quanyan Xun)
As an ontological category, the One was employed not only by the Daoists but also by the Confucians.
For instance, the Neo‑Confucianists of the Song Dynasty repeatedly elaborated the idea that “the principle is One, its manifestations are many” and “manifestations are many, the principle is One”, also taking the One as the origin of the world.
Shao Bowen, a Neo‑Confucianist of the Northern Song, explicitly proposed a theory taking the One as the origin of the world:
“Heaven, earth, and all things without exception take the One as their root.
Originating in the One, they expand into the multitude;
exhausting the numbers of the world, they return again to the One.”
(Recorded Sayings)
The thought of taking the One as the origin of the world occupies an important position in Taoism philosophy.
The Han‑dynasty Daoist text Xiang’er Commentary on the Daodejing notes:
“The One is the Dao.…
The One, when scattered, takes form as Qi;
when concentrated, takes form as the Most High Lord Lao,
who always governs Kunlun.
It may be called Emptiness, Nature, or the Nameless —
all are the same One.”
(Fragmentary scroll of Xiang’er Commentary on the Daodejing)
Taiping Yulan 668 quotes the Scripture of Great Peace:
“The One is the beginning of numbers, the Dao of life, the origin of Primordial Qi.”
Yunji Qiqian j. 49 quotes the Scripture of Great Peace:
“The One is the beginning of numbers;
the One is the birth of the Dao,
the origin of Primordial Qi,
the guiding principle of heaven and earth.”
Ge Hong, a Daoist theorist of the Eastern Jin Dynasty, put forward the theory of the One as the foundation, holding that the One is more fundamental than the Dao and Mystery, serving as the supreme ultimate reality.
He states:
“The Dao arises from the One; its nobility has no equal.”
(Baopuzi · Di Zhen)
While upholding the ontological primacy of the One, Daoism developed and transformed the Daoist ideas of “embracing the One” and “guarding the One”.
Laozi advocates “embracing the One”:
“Can you embrace the One with your soul and not depart from it?”
(Chapter 10, Daodejing)
Zhuangzi advocates “guarding the One”:
“Heaven and earth have their officers, yin and yang have their storehouses.
Carefully guard your person, and all things will flourish of themselves.
I guard my One and abide in harmony;
thus I have cultivated myself for twelve hundred years,
and my form has never decayed.”
(Zhuangzi · Zai You)
Although Daoism adopted the Daoist views of “embracing the One” or “guarding the One”, it places greater emphasis on the importance of “guarding the One”.
Xiang’er Commentary on the Daodejing says:
“Now I proclaim the precepts of the Dao,
teaching people to uphold the precepts without violation —
this is guarding the One.
Not acting on the precepts is losing the One.”
“Guarding the One” is regarded in Daoism as a vital path to longevity and immortality.
Taiping Yulan 668 quotes the Scripture of Great Peace:
“If you wish to nurture old age,
guarding the One brings the longest life.
Calm your qi, lie gently,
abide with the One.
Qi will be like a spring;
what harm can come to your body?
This is the true treasure;
old age and decline depart of themselves.”
Chao of the Scripture of Great Peace B:2, B:7, C:3, C:15 all expound the Way of “guarding the One”.
The “guarding the One” in this text refers to uniting with the subtle Qi within one’s own person to attain longevity.
For example, Gui:19 states:
“One who knows to guard the One is called the Dao of Limitlessness.
A person has one body,
ever united with the spirit.
The form governs death;
the spirit governs life.
Constant union brings good fortune;
separation brings misfortune.
Without spirit, one dies;
with spirit, one lives.
Ever united as One, one may endure forever.…
Therefore the sage teaches guarding the One,
meaning to guard one’s own body.
Recall it without cease,
and the spirit will come of itself,
all will respond accordingly,
all illnesses vanish of themselves —
this is the talisman of longevity.”
Ge Hong unfolds his entire Daoist thought through the One.
He advocates knowing the One, thinking the One, guarding the One, the True One, and so on, holding that the One is omnipotent and omnipresent.
By thinking the One and guarding the One, one can transcend all obstacles, turn danger into safety, and attain the immortal Dao:
“When a white blade approaches,
thinking the One brings life.”
“Think the One until hungry,
and the One gives you grain.”
“Think the One until thirsty,
and the One gives you drink.”
“Guard the One without slackness,
and all evils stay far away.”
“Grasp firm and guard the One,
and ghosts depart at once.”
“Bow and guard the One,
and the five weapons cannot harm you.”
(Baopuzi · Di Zhen)
