Thoughts on Summarizing research on health preservation

The secrets of health preservation were often not explicitly stated by ancient sages. Without decades of effort in exploring the principles, it is difficult to distinguish right from wrong and to determine truth from falsehood. I am fortunate to have received the blessings of all my masters and have been able to determine the right view in all kinds of Dharma gates. I write this to be proud of myself, to celebrate myself and to encourage myself. The first is that the art of health preservation is vast and boundless. If it is profound, it can lead to sainthood; if it is shallow, it can prolong life. After studying the Dharma scriptures for forty years, not deviating from Yin and Yang is the true interpretation. The essence, energy and spirit are all connected. The truth and falsehood, as well as the sequence, must be carefully distinguished. A tiny mistake can lead to a vast gap. Shang Zi's note: If one desires to maintain good health, one must study Yin and Yang. Yin and Yang have distinctions of being themselves, being of the same kind, and being void. Specifically speaking, it always comes down to the cultivation of essence, energy and spirit, and the distinction between truth and falsehood, sequence and heaven is particularly crucial. The twenty-sixth degree of Zen is the highest, and when it comes to health preservation, it is unparalleled. When lead, mercury, Yin and Yang are all dispelled, the human heart does not rise; the heart of the Tao is round. This is the prerequisite of the innate nature. The Dharma body is refined to be complete in form and form, capable of encompassing all kinds of beings and the void. The body and function alternate between movement and stillness. Shangzi's note: The highest method of health preservation in Buddhism is the sixth degree of Prajna Meditation and the ultimate practice of the Great Seal and the Great Perfection. It is practiced without cultivation and realized without verification. The words and teachings are cut off, and the mind and actions are completely eradicated. There is not a single method established at all. What form is there to be attached to? In Taoism, it refers to Min Zhenren's "Tianxian Xinzhuan", that is, Bai Zhenren's "Shangpin Elixir Method", which is to establish the foundation before the innate stage, cultivate the Dharma body and self-refine the physical body. To put it in a forced way, the thought without thought is Yin and the ceaseless breath is Yang. In the ultimate sense, they are Yin and Yang, two and not two, one and not one. Therefore, it is said that "lead, mercury, Yin and Yang all rise and fall." The upper echelons of Zen Buddhism and the seals of Esoteric Buddhism all transformed toxins into wisdom. This is the Yin and Yang of the Buddha's kind. Using the pure dragon and tiger cloth seeds outside the body to outline the mysterious, this is the Yin and Yang of the same kind in Taoism. In Buddhism, "Void Yin and Yang" refers to the great initiation of the ten directions of light. In Taoism, the term "Void Yin and Yang" refers to the dust of the Great Hidden City and the Celestial Essence Divine Pill. All the highest laws are immediate in essence and immediate in use, immediate in movement and immediate in stillness, thus they are said to be "in harmony and rotation". The third dragon and tiger used the Great Elixir method, their bodies were in a state of reversed Yin and Yang. The true secret of the Southern School relied on merit and virtue. With shallow connections and limited wisdom, there were countless differences. Only the likes of Lu Zu and Feng Weng could enjoy a carefree sleep with flowers. Shangzi's note: This refers to the alchemy method of the Southern School of Taoism that combines both dragons and tigers. Only those with extraordinary wisdom can recognize it, and only those with exceptional good fortune can practice it. However, this method is the most ingenious and unique cultivation technique among the same kind of Yin and Yang, which is not passed down in the world. It is worth knowing. Fourth, in addition to this, it is a gradual process, starting from the back and taking the next step, refining the essence into qi, qi and spirit, and also integrating the void with the Dao and reaching the origin. However, when seeing the low and many obstacles, one must have a firm will to make the transformation and discarding. If there is no enlightened teacher to teach you directly, do not blame fate if you give up halfway. Shangzi's note: This passage discusses the gradual vehicle, such as the Six Wonderful Gates, the Five Forgetting Instructions, and various other methods at the level of action and practice. There is a hierarchy, which means there is giving and taking. Most people who engage in such exercises see that they are not perfect and do their own work without understanding. They will surely be guided step by step by a wise master. If one's will is not firm and a wise teacher is not found, most people will give up halfway. The sequence from last to first refers to: ① Acquired ② Acquired innate ③ Innate ④ Innate innate. These four aspects can all be started with at each level, but they become higher and higher at the end. One should measure their own strength. Sometimes, the previous methods can also complement the latter. As the saying goes, "If you work hard at the lower level, you will reach the higher level." We should not underestimate them because they are shallow. The fifth aspect of Tai Chi Chuan is essentially a martial art, characterized by relaxation, tranquility, stability, agility, and naturalness. There is a significant difference between the high and low levels. The high level integrates health preservation, blending movement and stillness, and forgetting the spirit. The formless form is graceful and elegant. If one can grasp the essence here, why bother to ask about the details? Shangzi's note: This passage specifically refers to the Tai Chi Chuan method. The advanced ones can be connected with the gradual ascent and even advanced health preservation methods. They should not be underestimated. It all depends on our own understanding! Sixth, in my life, I have encountered a particularly outstanding person. I have thoroughly studied the great Dharma and traced back to the ancients. From time to time, my master has provided silent guidance and protection. How could I possibly achieve enlightenment and compare with the highly sages! I vow to rise up in response to the virtue of the sage and to be determined to prove myself before death! Shangzi's note: This passage summarizes the entire piece with self-joy, self-celebration, and self-encouragement. "Shi" refers to the master, and "zun" refers to the yidam. This is kindly provided by Xianxue.com