"Commentary on the Inner Chapters of 'Tianxian Xinzhuan

The master said, "Mixing and transforming, the skill of a celestial being, letting go of all attachments, and the body will naturally become quiet and empty." The Inner and Outer chapters of "Xin Zhuan" were dictated by Tai Xu Weng and annotated by Min Yide Xiaogen Zhenren. This master refers to Li Zu, the clay pill. The term "Hunhua" is said by the Nimaru clan: To melt one's body in a single life is called "Hunhua". The body refers to oneself. The world is based on the root. Ordinary people are strict in their discrimination here, so they block themselves everywhere, constantly creating and transforming without any rest. Only when the supreme person melts it, that is, the mind is the scene, and the scene is the mind. Follow the circumstances without changing, and remain unchanged without following the circumstances. Then, the emotional roots and dust will naturally be free from attachment, and one will enter the true state. There are five grades of immortals, namely: heaven, water, earth, God and ghost. This is due to the differences in people's habits and their uneven cultivation and practice. However, this kind of blending is the skill of celestial immortals, not something that narcissus or earth immortals can achieve or practice. The "yuan" is the root of emotions and the dust of emotions. It is not internally contained but externally touched. It must be let go, and then the celestial mind will manifest. This is the first step to take. The cultivation of one's nature begins here, and so does the cultivation of one's life. Therefore, those who let go of all attachments are those who ignore the arising of causes and conditions, listen to causes and conditions as they arise, and do not care about anything. Just like the clouds touching the vast void, the void is free from defilement, and thus there is no gain or loss. The cause and effect are formed by the will, and the will is generated by the heart. When the heart is dissolved, the will will transform itself. And the cause and effect will naturally break away from the root. There is no need to work hard. This is purely due to the mixture and transformation. The self is silent and empty: body, within the body, self, natural. When one is still, the mind is calm; when one is empty, the thoughts are non-existent. That is to say, the true mind always exists and seems empty, and the true 炁 is always full and seems non-existent. These two sentences, "When all attachments are let go, the body becomes empty and still," can be verified. It is also noted that in Min's annotation, the sentence "The body is self-isolated and void" states: Following this sentence is the first step of the secret to the integration, and the key lies in the cultivation of thought. But what is the cultivation of thought? The first is to verify the inside with the outside, the second is to verify the outside with the inside, and the third is for the inside and outside to be as one, without distinction. Niwan said: Such achievements and tests cannot be truly obtained without the eyes. They are not something that beginners can achieve. Therefore, the method of verifying the inner self from the outside is the method of entering the mind from the eyes. The second is the method of verifying the outer self from the inside, which is the method of entering the eyes from the mind. The third is the method of verifying the inner self from the inside, which is the test of entering the eyes from the mind. Scholars have created this so that they can act in accordance with the celestial forces without any false pretentiousness. When one practices for a long time without interruption, one realizes that the true mind is always present yet seems empty, and the true 炁 is always full yet seems non-existent. Such a profound state emerges without existence and is obtained without thinking, which is in harmony with nature. To achieve this in practice, how easy it is! The key lies in the absence of thought within the mind! Note: Upon careful consideration of this note, it states, "Initially, it uses the outside to verify the inside, which is the method of entering the mind through the eyes." This is similar to the Buddha's secret practice of concentration, where the blue and pure sky outside serves as an image, thereby bringing about inner clarity and emptiness. The next step is to verify the outside from within, which is the method of entering the eyes from the mind. This means that when the heart is clear and bright, the outside world is also clear and bright. When the heart is relaxed and the spirit is at ease, all things will be like spring! "Once again, the inside and outside are as they are, without distinction, which is the experience of having no intention and no eye." This is the state of transcendence and cannot be expressed in words! From this, one can also understand the initial practice of blending. Although it is said that "the mind is of one nature", it still does not depart from the function of consciousness. Therefore, it is necessary to immediately enhance the practice of consciousness, that is, to verify the inner from the outer and to verify the outer from the inner, so that the inner and outer are as one, without distinction. Only in this way can one welcome the false Dharma of the constellations and achieve the state of true emptiness and true non-mystery, and always take "no thought" as the key! Summarizing this verse, the divine person Li Pengtou said, "The way takes stopping thoughts as its scripture." The key to stopping thoughts is none other than mixing and transforming. Therefore, Wan Shi said: Only by being able to mix and transform can one let go of all attachments. When one can let go of all attachments, the body will naturally become calm and empty. When the mind is still and thoughts are free and empty, the nature will naturally return to perfection and clarity! Therefore, both the cultivation of one's nature and the cultivation of one's life start from here. Those who have the upper root and wisdom and can always maintain this state can realize the Dharmakaya. Once the Dharmakaya is realized, the two bodies of retribution and transformation, from the emergence of the Dharmakaya, are the possession of life through the cultivation of one's nature, or the cultivation of both the upper and lower stages. Therefore, this verse is the ultimate practice of true cultivation. It is most suitable for those who repeat it three times and practice it quietly. Why neglect it? Therefore, the celestial constellations are constantly maintained, in the sky and in the abyss, without interruption for any moment. The original text reads: "Therefore, I will guide the clear and upright, maintain it as usual, uphold the middle and lower levels, and avoid any sudden and intense changes." " Although the texts may vary, their meanings remain the same. Following on the previous achievements, we further introduce the false methods of the constellations to create a realm of true emptiness and true non-mystery. To guide the celestial constellations, one must welcome the guardian Star. The Guardian Star is located in the middle of the sky, higher than the sun, moon and stars. It is formed by the rising essence of the earth and is actually the master of the celestial constellations at the mouth of the Dipper. It is also the central star of the five Stars, illuminating the five directions without changing their normal order. Below it is the North Star (also known as the Celestial Pivot), which governs all phenomena of the universe. In the human body, it is the fontanelle cover bone, which is formed by the 炁 of the human body during birth and is formed at the latter of the landing (Lu Zu called it the human guardian and its splendor, and the golden gate is called the meaning pearl). Therefore, if one wants to draw in the heavenly constellations, one must welcome the guardian star. Once the guardian star is received, the heavenly constellations will naturally draw in, and its jinzhao (jin, advance) will naturally have the square grain of the heaven. The top door and the mud balls of the celestial spirit cover the bones, and the "yuan" refers to the spring gusking from the soles of the feet. In the "Zhunyi Shishu", it is stated that after the creation of the body and other forms of nothingness (the void is the void of the mind, and the non-void is the non-void of the body), one uses the mind to gather the eyes and spirit, and directly passes through the top gate (the top gate is extremely high, and the gate is the heavenly gate, meaning that one's body is extremely high and reaches the upper gate of the weather. This door is where the true 炁 of my celestial stem resides. When its 炁 descends, all the Yin will be transformed. If one wants to obtain this 炁, one must not break through the barrier and charge straight up to the heavenly stems in the sky. Then this 炁 will be condensed at the top door and will not be of my use. Even if one practices diligently in a different way in this life, one can still ride the clouds and soar through the sky. Even if a deity emerges from the celestial eye, it still belongs to the realm of immortals. Only by obtaining this 炁 and furthering one's studies can one achieve the wonderful effect of soaring in the daytime, as explained in detail by the venerable Tai Xu. To greet the celestial stars (this is the key to emitting light to guide them), one must rush straight up from the top door until reaching the sky. Only when one feels a 窈窈 of the universe and the sun, moon, and stars are still under one's divine light can it be said to be sufficient. In this way, the turbid air of the sky behind me will be transformed into the clear air of the primordial 炁. If one starts to practice from the lower extremum, reaching through the spine and the jade pillow, one should guide this qi to inject it into the back of the head, then from the top of the head, the front lower brow center, and then from the brow center, shine on the mountain root (gathered and stored). Once the light is concentrated, it will illuminate the Qipan (this point is located in the chest). With the addition of practicing the void Extreme Stillness and firmness, one can deeply penetrate the Xuanqiao (located in front of the spine and behind the epigastum, also known as the Shenshi, which is the Huangzhong). When enlightenment has been fully grasped, one creates nature and adheres to the principle of no thought. One naturally gains the true experience of fetal breathing. However, it cannot be achieved with extraordinary persistence. Therefore, it is said, "If one persists in the Jin Dynasty as usual, in the sky and in the abyss, there is no moment of interruption." This is the merit of Jin Zhao, which exists day and night, like a crystal bottle, holding up the sun, inside and out clear, top and bottom transparent, without any break in time, and then it is completely transformed. To understand this practice, one must always rely on it. Only when one reaches the state of transforming from an ordinary person to a sage and leaves no trace of untransformed status can one stop. This is precisely the key to restoring the essence. The key is called "returning to the yellow", which means that when breathing stops, the 炁 passes through from the front of the mouth to the parietal bone. Only the lower, middle and middle routes reach the parietal bone. If there is no ascending or descending, the innate 炁 is clear and there is no substance to be contained, so it is said. The ancient sages followed this, saying that only when one's mind is free from distractions can all the ups and downs be attributed to the primordial state, thus there will be no drawbacks, and it will be verified by the ultimate divine. If one is in a state of emptiness and stillness and has not yet created nature, when the Dharma ascends, one should listen to it. And when descending, one must not forget the principle of "pouring into the sea". Tai Xu's oral instruction of "Nai er" is for beginners who have committed false deeds and are bound to commit them. Later, whenever someone rises to a higher position and talks about it, they often favor it, and the disaster they will suffer is beyond doubt. In summary, this verse is truly the secret essence of the Taoist practice of concentrating the mind and cultivating the qi. The previous verse emphasizes the cultivation of nature, and when the mind is cultivated, the qi will naturally follow suit. This verse emphasizes the cultivation of life, so the method of guiding the celestial stems is adopted. Guiding the celestial stems is the return of light, the return of light is the concentration of the mind, and the concentration of the mind is the gathering of qi, which fills the four elements upwards, making the entire body round and even, and the physical body will naturally benefit from it. If one can truly enhance this practice based on the mysterious realm of emptiness and stillness, then the three elements will be in harmony, and both one's life and the world will benefit. This is undoubtedly a huge disparity in merit compared to those who are confined to the lower extremes of practicing, concentrating the mind and regulating the breath, returning to the Yang to break through the pass, and the circulation of the universe to monopolize their own life and the sky. Emptiness and stillness, clarity and harmony, what is inside and what is outside, what exists and what does not exist. One generation, one transformation, one application, one return, one wonderful use, and so on and so forth. Emptiness means the heart is empty, stillness means the qi is still. Emptiness makes the heart clear, and stillness makes the qi harmonious. The heart is of nature, qi belongs to life, emptiness and stillness are the body, and clarity and harmony are the test. A circle is perfect and flawless. It can calm the mind and air, and create the ultimate state naturally. This is what is called a circle. When emptiness and stillness are complete, there is nothing that cannot be complete in harmony and clarity. There are two layers of explanations for both internal and external: when a student's body and mind are at peace and the key points are not yet open, they need to move and transport from the physical body and then store thoughts. Both internal and external are based on the physical body, where internal refers to the internal organs and so on, and external refers to the skin, flesh, tendons, bones and so on. When all the orifices are fully opened and the mind is free from delusion, the physical body is referred to internally and the Dharma body externally. This is like making the flesh of immortals, using the universe as the pot and stove, the 鄞 e (mysterious orifices) as the earthenware pot, and the physical body of the bubble shadow as the flesh, and maintaining it with concentration and wisdom. The method is very simple and easy. It merely involves closing the six doors and not allowing any leakage to 炁. This is the practice of the cessation of the fetus. When there is something, all things are in perfect order; when there is nothing, all sounds and odors cease. And when all are prefixed with the word "he", it is the secret to eliminating consciousness and thoughts. One must avoid proposing thoughts. When it comes to the concept of generation, creation and transformation, it encompasses an infinite realm, such as the great and the small, the great and the small, the jade and gold, the three chariots and three fields, and the act of stealing and seizing, etc. Although there are various interpretations in the elixir scriptures, all of these are natural experiences. As long as the scholar can be humble, calm, persistent and sincere, the great foundation will be established, the efforts will come at the right time, and they will be able to control the creation and grasp the Yin and Yang. Therefore, when it is expressed as "a single stroke is as it is", it is carried out naturally and without the slightest thought. The two lines "return" and "return" summarize the entire discourse of the practice method and do not merely refer to this verse. It is important to understand this. Summarize these two verses and focus on the effects of words and deeds. Due to the process of mixing and transformation, one can achieve the effect of emptiness, stillness, clarity and harmony. When the work is perfected, at first, the physical body gradually transforms; then, the Dharma body becomes complete and bright; and then, both the physical and Dharma functions simultaneously. Among them, the generation is endless, the generation is endless, the transformation is endless, and the transformation is endless. Therefore, the manifestation of phenomena is also endless. However, despite all this, I have only one intention: to be indifferent and calm, to let things take their course, to let things take their course, to act when there is no need to act, to govern when there is no need to govern. Therefore, it is said that "one act is as it is", which is the meaning of Li Pengtou's "complete forgetting". If one can do so, then the wonderful way of returning to the origin and the root is achieved. When one's inner self is perfected, he is called the true self. To respect him is called "zai", and to be close to him is called "er". Even if one's inner body is a true person of the elixir books, but the cultivation methods are simpler than those of the elixir books, one must avoid doing or stopping at times and being slack and drowsy. The method is based on the void as the furnace and cauldrail, while the physical and mental bodies are used as medicine. One is concentration and wisdom, the other is meaning as water and fire, and the other is the absence of space as the heat. When the heat and skill are ripe, the true self will manifest itself. There is no need to break through the peak or ascend to the distance; instead, it will appear and disappear as it pleases. There is no distinction of distance or distance; one can only sense whether there is movement or stillness. The saying "There is a body within the body" and "the formation of an infant" is merely a metaphor for the increasing wisdom. Therefore, this verse is based on the expression of the clear and pure energy. At this point in one's practice, wisdom is increasingly evident. In old terms, it is the time to refine one's energy and spirit. From then on, cultivating and refining wisdom will both reach the realm of divine transformation. Warm and nourishing bath, milk nourishes and the air becomes sparse, pure and pure in practice, restoring my primordial self. Nurturing, bathing, and nourishing are all metaphorical sayings. Just like Yu's dredging of the nine rivers, he followed the trend and guided it accordingly, relying on his own profound situation to maintain it with his heart. Naturally, he followed his heart without separation, aiming to achieve harmony and moderation. "Merit is internal merit, and action is internal action. It is called 'returning to me', which means returning what I have already had." The "Taichu" is the beginning of the primordial state, the root of the boundless, and the true oneness. This gatha says that stillness nourishes wisdom, movement refines wisdom, and ultimately returns to the primordial self, which is the state of attaining the state of refining the spirit and returning to emptiness. From the beginning to the end, there are not many precepts and edicts. I only like to be mixed up. Remember not to be vague. Vague and muddled, how far apart are there? One remains enlightened, the other is confused. Enlightenment leads to sainthood, while ignorance leads to demonism. The teacher admonishes you, be cautious not to be misled. These three verses and twelve phrases are the words of the admonitions by Master Tai Xu. Wan Shi said: "Hun Mu is to be mixed and transformed. Great wisdom appears as folly. In fact, what is mixed is simple and dignified, and should have no place to dwell." The "Mu" is a person who is sincere, respectful, respectful and solemn, and thus gives rise to his heart. It is a state of not letting go, not grasping, not clinging, yet having a clear and constant understanding of the meaning, that is, being free and easy, without cultivation, without order, and without distraction. As for vagueness, it is a state of confusion and drowsiness, so it is necessary to strictly avoid it. The main part has been completed. Although Shang Yi's "Heart Transmission" is divided into two parts, the inner and the outer, they are not completely separate. Therefore, all the key techniques are contained within this "Inner" part. The Outer chapter specifically expounds the purpose of the movement of the spirit, but is merely used to elaborate on the unfinished content of the Inner Chapter! It's not yet another trick. When one's skills are of superior quality, simple and harmonious, even if one's words are cut off and one's actions and thoughts are completely severed, what distinction is there between internal and external?