Under one person, the mountains and seas are painted as demons

The fifth of the nine prefaces says: Take the heaven and the earth to get the medicine!

This Yin Dan has been formed, but the business is not enough, and it is the medicine that warms and nourishes it.

Between Haizi, the sky and the earth have a yang, and between the sky and the noon, the sky and the earth have a yin, but I am the heaven and the earth. However, Haizi picks up the yang from bottom to top, and Siwu picks up the yin from top to bottom, and rotates the universe. Just return from the meeting.

Those who practice Tai Chi are those who take what they have gained. Therefore, it is true that I and heaven and earth are not two, and I and heaven and earth are not two. However, the method adopted is not to take in my body but to have more.

The qi of yin and yang and the five elements are the original elements of heaven, earth and man. For example, between siwu and wu, the heart belongs to fire. It belongs to yin and heaven. There is yang in yang, which is true fire.

The way to take it is just to use my will. I think of a drop of water in the heart palace. It is white and clean. It condenses for a while. Then I pick it and drop it to the navel. I want to turn it into a drop of fire. It is red and bright. It condenses for a while. For a moment, take it up and go up to the heart palace. When you reach the heart, you want to turn into a drop of water. It is white and clean. After condensing for a while, you pick it up again and go down to the navel. When you get to the navel, you want to turn into a drop of fire, bright red. , condensed for a while, then took it up and rose again to the heart palace.

In this way, it descends according to the previous picking, and rises after taking it. When it reaches the eighth turn, it does not descend to the navel, but descends to the place where the heart and navel are separated.

There are nine turns in total, which are considered once. Each line is only repeated three times, which is considered once. It is as if it is stored in the middle palace, making the true water and true fire mix, and it is regarded as the medicine of the golden elixir.

However, this skill should only be performed four times in total. If it is done more, it will cause fire and heat.

Ran Dan belongs to fire and must be heated. When it is hot, move it to a place three inches below the navel. When you stop taking it, go straight behind the navel and up the spine to rise out of the Ni Wan Palace. Inject it into the external empty area. The heat will be retreat.

When you step back, you only need to move forward except for the clay balls. The kung fu can be done for three months before you can switch to the subsequent kung fu.

The Xiangshu school of Yi studies in the Han Dynasty borrowed the Zhouyi hexagrams to help regulate the rise and fall of yin and yang in the time sequence. These are the twelve hexagrams, also called the twelve news hexagrams, which borrowed the twelve hexagrams from the sixty-four different hexagrams. It comes to help with the rise and fall of yin and yang in the twelve months of the year, and also corresponds to the twelve o'clock law of "Zichou Yin Mao Chen Si Wu Wei Shen You Xu Hai".

In ancient times, the Dan family attached great importance to the role of the intersection of Hai and Zi. The winter solstice was the first important month of the year, and the first important time of the day was Zi time.

Because at the Zi hour, the Yin pole and Yang are born, and the heaven and earth are born. In the human body, it refers to the movement of Qi in the kidneys, and the true Yang is sprouting in the kidney water. At Zi time, the Yang pole is cultivated and the Yang energy is collected. At noon, the Yang pole is born in Yin, and the heaven and earth are born. In the human body, it refers to the true Yang in the heart. Yin, practice at noon to collect a ray of clear yin.

Looking forward, the fourth phase of kung fu, Antu Dunren, and Jieyin Dan, is a kung fu of inner cultivation, condensing the essence and vitality of the human body to form the inner elixir...

The fifth sequence of kung fu uses heaven and earth to extract medicine from the inside out, extending from the inside of the human body to the outside of the human body and between heaven and earth. The medicine is collected in conjunction with the time and the rise and fall of the yin and yang qi between heaven and earth. Collecting medicine contains not only the inner true yang and true yin, but also the external qi of heaven and earth, yin and yang.

The life of medicine seems to be ethereal and elusive, so when practicing, you must be quiet and quiet. Only in the state of quietness can you catch a little spiritual light.

At the same time, "collecting medicine" is also to prepare for the next step of "Yang Dan". As the saying goes - without medicine, it is not enough to make a medicine.

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Chapter 6 of the Nine Prefaces says: Concentrate the Qi points of the mind to practice the Yang Dan.

Between the two kidneys, it is called a qi point, an orifice within an orifice, which is mysterious and mysterious.

Laozi said: "The Gate of Xuanmen is the root of heaven and earth, and it is the true place to go."

The Yin elixir between the heart and navel has formed. The elixir transforms fire and must be heated if it is warmed and nourished for a long time.

The heat moves to one-third of an inch below the navel. When the tablet is stopped for a while, it rises from the back of the navel to the Niwan, and then follows the nose and mouth to one-third of an inch below the navel. It is said to be sent back to the earthen cauldron to secure it. Seal.

It turns out that the elixir of true Yang comes from outside. However, the spirit is the elixir. When you move the elixir to the earthen cauldron, you can concentrate your mind on the Qi points.

In the fifth step, the medicine is collected. The medicine is collected and placed in the furnace. The next step is to cook it.

According to the qi points in the "Nine Sequences of Heart Method", they are divided into two internal orifices, and there is another orifice in the orifice. The external orifice is between the two kidneys, which is commonly referred to as the "vital gate", which is also the lower Dantian. The place where essence comes in and out.

Mingmen is the house of water and fire. The fire of Mingmen is the original yang in the kidneys. The water of Mingmen is the true yin in the kidneys. The true yin and true yang are the vitality obtained from the father’s essence and mother’s blood. They are the origin of life. It is hidden in the two kidneys from the parents, and is connected to the vital gate.

Yuan Qi is an innate energy that is innate at birth. Its rise and fall determines the strength of a person's body, and its survival determines the survival of a person's life.

In the process of life's growth, vitality gradually grows and disappears, and is in a constant process of extinction. Once vitality is lost, life will die with it.

Therefore, the Mingmen chapter says that the medicine-gathering skill not only uses the qi between the kidneys, but also the yin and yang qi between heaven and earth. The kidneys are the innate foundation, so Mingmen is also called the root or the root of heaven and earth. In Laozi, this name It is the "Gate of Mysterious Females" and the place where Yin and Yang meet.

Inside the human body, xuan refers to the father's essence, and the female refers to the mother's blood. The father's essence and mother's blood combine to form a bit of innate vitality, which is hidden in the two kidneys.

Outside the human body, xuan refers to the sky and female refers to the earth. The door of xuan and female is the door through which the yin and yang of heaven and earth come in and out. The yin and yang of heaven and earth combine here and are also hidden in the gate of life.

"Laozi Heshang Gongzhangju" says: "The way to immortality lies in the mysterious female."

Preserving the innate vitality and nourishing it so that it is not lost and consolidated is the "way to immortality"!

Let’s talk about the inner orifice. The inner orifice is within the air cavity. This is the orifice within the orifice. Its name is "earth cauldron", which is a vessel for cooking medicine and forming elixirs.

Since it is named after "earth", it must be related to "earth". The "earth cauldron" in the ancient alchemy scriptures usually refers to the "Huangting", which is located in the abdomen. In the Bagua, it belongs to the "Kun Gua". Its earthy nature is warm and can warm the body. Nourish medicine and produce elixir buds.

However, the "earth cauldron" in "Nine Sequences of Heart Method" is the "aperture within the aperture" among the "air caves". It is not the "Huangting of the Middle Palace", but the "air cave" located in the "high position" .

The "earth cauldron" among them is the formless and imageless "true earth". Just as Ziyang Zhenren said in "Wu Zhen Chapter": "If there is no Wuji in the distance, even if it contains four images, it cannot become an elixir." The five elements are all earth. When it comes into being, water and fire will not mix together without earth. This is the "land of Wusi that is Kanli Najia".

After the "earth cauldron", comes the most critical "counseling elixir", and the method of coordinating yang elixir in this sequence is to make Kanli meet, spirit and energy intersect, and thus yin and yang intersect.

To condense, it is not only necessary to gather the divine energy into one place, but also to watch and listen carefully, to calm down the mind, to be still and not to let go, then the body and mind will be unified, the spirit and energy will be blended, and the elixir will be formed naturally!

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The Seventh of the Nine Prefaces says: Escape from life and death and live in heaven and earth!

What is said before is that it is inside the body and the womb is breathing, and there is a dharma, which can be explained in detail.

From now on, it is said that it is outside the body and is empty. It is an inactive dharma and cannot be explained. After learning it, it has no words.

When Kung Fu is created in the Seven Orders, it is pure and inactive.

Is it possible that the heart can think of the heaven and the earth, and breathe the energy of the heaven and the earth, but the body alone is not the body of the heaven and the earth?

Since my husband's body is the body of heaven and earth, it can be separated from the place where the mother's womb was born, and life and death are irrelevant to me.

There is a poem that says: "Returning to the heaven and earth with full energy, life and death are naturally irrelevant. Who would have thought that there is only one pill in my body that fills the universe."

That is to say, a pill represents a person's true heart, which is what Confucianism means.

If heaven and earth do not have this kind of benevolence, they will also form dead things. How can they be respected as heaven and earth?

If a human body does not have this kind of benevolence, it will also rot like grass and trees. How can a human body be valuable enough to condense my Yang elixir in the vastness of heaven and earth?

It can be seen that the first six sequences of kung fu can only be regarded as the introductory kung fu among the nine sequences of mental methods. They belong to the "action method". They use the mind to guard the aperture, use the mind to guide the qi, collect medicine and form elixirs. These steps are all based on the effort of the mind. .

Although the intention during the performance of the exercise should not be too diligent or too fierce, nor should it be too focused or too focused. It can only be as if there is nothing, and it can only be "continuous but not used diligently", but in essence, Regardless of whether the intention is strong or weak, it is still intentional.

From the perspective of cultivating "nature", after completing the first six steps, one's karma has achieved "self-centeredness". At this time, the mind is silent and still, profound and calm, and the mind is not enslaved by things and will not be enslaved by things outside the body. If you lead by the nose, you will not be tempted by fame, fortune, wine, sex and wealth. You will get rid of the shackles of the seven emotions and six desires, and achieve a "state of freedom" that is beyond ordinary people.

From the perspective of cultivating "fate", after completing the first six steps of Kungfu, you can achieve peace of mind, clear energy, healthy body, smooth Qi meridians, and no disease or disaster, but you cannot yet achieve "life and death"...

Although the Yang Dan has been formed at this time, it still needs to be stored in the earthen cauldron for constant warming and maintenance. Without the earthen cauldron, the container for holding the Yang Dan, the Yang Dan will have nothing to rely on, and the medicine will disappear and the elixir will disappear.

In other words, once the human body is lost, the Yang Dan will also disappear.

Entering the seventh sequence of kung fu is the beginning of the "method of inaction". At this time, the Yang Dan has been formed and placed in the earthen cauldron to continuously warm and nourish. After being warmed and nourished for a long time, you can reach the state of being one with heaven and earth.

Heaven and earth, as well as people and all things between heaven and earth, are all tangible entities formed by the condensation of Yin and Yang. Although their shapes are different in size, strength and weakness, and their life spans are shorter and shorter, they are all essentially the same. Yin and Yang.

As long as the yin and yang qi of the human body are blended with the yin and yang qi of heaven and earth, the qi of the human body is synchronized with the heaven and earth, the heart is the same as the heart of heaven and earth, the qi is the same as the qi of heaven and earth, and the body breathes with the world and shares the same fate, that is, it is achieved. "Unity of man and nature" in the true sense!

However, since it is a "method of doing nothing" and cannot be done by human beings, there is no "man-made" method or "deliberate" means of cultivating merit.

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Chapter 8 of the Nine Prefaces says: Beyond the sky, the body is too weak!

Since I am in heaven and earth, who calls it vast, yet I still belong to heaven and earth.

It also combines heaven and earth and completely forgets them. It starts from Taixu, formless and breathless, without heaven and earth. It is not only not limited to the three realms, but also goes beyond the three realms. It is chaotic and chaotic. It is the same body as Taixu. Therefore, it is called body Too weak.

Kung Fu is created in the Eight Orders, so it is pure and natural.

Is it possible to be a body that is too empty, and a body that is too empty, but the body alone is not a body that is too empty?

Since I am a body that is too empty, I can return to the state before the dimming began, and it is empty. That is why I say so.

There is a poem that says: "The appearance of the primordial spirit is as stupid as that of a fool, and it does not depend on the shape and energy. It is the same body where happiness is too empty. There is nothing left and nothing left in the original." And the original is the vacuum of human beings, and the true meaning of Confucianism is that.

Being in the same world and having the same life span as the sun and the moon is already inconceivable to an ordinary person. Just like Xiao and Xuejiu who only know how to flutter in the treetops cannot understand the great roc that soars ninety thousand miles away. The morning bacteria are like the crickets who don't know the age and cannot understand that spring is eight thousand years old and autumn is eight thousand years old.

However, "Although the turtle has a long life, there is still time to come." The day when the world will be destroyed will eventually come. For ordinary people, there is no need to worry about it, but for a person with ambition and morality, it must be taken seriously. issues to consider.

Beyond heaven and earth is Taixu. What is Taixu? It seems to be an existence that no one can explain clearly. The heaven and earth have tangible energy, and Taixu is beyond the sky and earth. Taixu has no formable energy at all. It is formless and imageless, without inside and outside. It is a state of pure emptiness and silence.

Entering the realm of Taixu, you are freed from the shackles of life and death of heaven and earth, and are not constrained by the laws of restraint of life and death in the five elements. This is to "get rid of life and death" and enter the realm of pure emptiness where there is no life, no death, no birth and no death!

However, how can a human body with physical form and energy be the same as Taixu?

The answer is: "Those who have form and energy but no energy will forget their form and forget their energy; those who have mind and body but no mind and body will forget their mind and body."

This is what Zhuangzi calls "forgetting both things and myself".

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The ninth of the nine prefaces says: The powder of the void is pure to prove the ultimate principle!

If the void is powdered, there will be no void at all, let alone heaven and earth?

There is no body to cover the body, only the majestic aura of the soul, and the fishy smell remains. This is the ultimate proof, it is not a god, and it is despised.

From the body being the same as the heaven and the earth, and then the body being the same as the Taixu, at this time, the pace of practice still cannot stop and must continue to move forward.

At least, in the view of "Mr. Three Religions", "Taixu" is not the highest state of spiritual cultivation. Only when the void is shattered, even the void no longer exists, and only the spirit of the soul is left, the majestic energy and the continuous existence, that is The highest criterion, that is, the highest realm!

From this point of view, it can be seen that in the practice of the elixir method of the Trinity Sect, the most taboo of thought activities is the appearance. Once it is attached to the appearance, it will lose the characteristic of "empty spirit and ignorance".

We can neither focus on existence nor focus on nothingness. If we focus on existence, that is, there is form, and on nothingness, emptiness means form, and emptiness means not emptiness. If we can be without any attachment or any support in the process of realizing the Tao, then form is emptiness. Nothing is empty.

In the eighth sequence of kung fu, the body is too empty, the body is too empty, and the body is too empty. This means that the practitioner still has the entity of "void" in his heart, and he cannot completely get rid of the entity of "empty". He still needs to Relying on the entity of "void", this is the form of attachment.

Just like Zhuangzi's discussion of "Xiaoyaoyou", it refers to the state of absolute freedom without any support or support. The Kunpeng that soars ninety thousand miles and the imperial bandits that ride on the wind all have something to rely on and need help. Only with the power of strong wind can we fly. Without the help of wind, we would not have these extraordinary behaviors.

Kunpeng's ten thousand miles is already a miraculous thing for ordinary people, but for those who practice Taoism, it has not yet entered the highest and absolute free "realm of freedom".

When the void is shattered, the body has no body, which is what Zhuangzi said, forgetting both things and self. There is no thing and no self. There is no self inside, and there is nothing outside. Both inside and outside are empty. This is the "vacuum".

There is a poem in "Xing Ming Gui Zhi" that is just right. The poem says: "One orifice of nothingness is right in the middle. There is no birth and no destruction from infinity. The clear and the clear are not in phase, and the shadow is empty but not empty."

However, when it reaches the state of shattered space, there is nothing and no self. However, since it has reached the state of selflessness, it is natural that there is no thought, no care, no intention and no action, no sound and no smell, pure and quiet, and still.

So, how can we "prove the ultimate principle"?

There are "extreme principles" and they need to be "proven". These are purely thoughtful and thoughtful thinking activities. Doesn't that contradict "the shattering of the void"?

It can even be said that since it needs to be expressed in words, it is a conditioned method. It already has a "form" and cannot be called "empty".

In this regard, "Mr. Sanjiao" has an explanation: "How can it be that there is a principle, and it must be called a principle? How can it be that there is a proof, but it must be called a proof, how can it be called "extreme"? It is a word, and it cannot be. Just say it. And what it says is called proof, and it is specially invented through its words."

Just like Laozi said: "Tao can be said, but it is not Tao. It can be named, but it is not named. I don't know its name, but it is called Tao."

Therefore, it can be said that "to prove the ultimate principle" is to do something difficult and forcefully explain the mystery.

Lin Zhenming, a disciple of "Mr. Three Religions", said it more clearly: "At this point, not only is the only law not established, but it cannot be explained, and it is impossible to explain it."

This is the exact practice method of the Trinity, the source of the threefold rebirth, and the practice method of the reality of the Trinity. The actual length is very long. This article summarizes and explains. From now on, the protagonist has to pass the verification step by step, starting from " The conditioned dharma moves towards the unconditioned dharma and completes the beginning of the triple rebirth.