Annotations on the 24 Poems of Jin Dan ①

Author: Kong De Kong De Note: The content of this golden elixir poem by the Patriarch Sanfeng mainly refers to the practice of manual techniques after self-cultivation. The alchemists have already taken the first step in laying the foundation. Refining oneself means refining one's nature. When the nature is stable, the mind is calm. When the mind is calm, the spirit returns. When the spirit returns, true seeds are planted. Only when true seeds are planted can one talk about the cultivation, collection and refining, transportation, bathing, warming, gathering, and the return of various golden elixirs to the state. Therefore, the practice of repaying life with one's nature focuses on the cultivation of one's nature. The Golden elixir is a dual refinement of life and nature, and its test lies in the life effect. However, life and nature are one and two, two and one. In the later stage, they can manifest as two sides. Therefore, the practice of cultivation is divided by nature and life, and by sequence. In the primordial realm, they are actually one thing, so when one cultivates to the later stage, there is no distinction. - Adopt the approach of tempering the innate to cultivate the acquired, and circulating the two qi to share the root cause. To understand that there is an image but no image at all, one must know the first chord and the lower chord. The vast universe is about to be judged, and the mysterious parents are still alive. The chaos of limitation is like a dream, and the changing baby lives for ten thousand years. [Annotation] "Adopt the approach of refining the innate and the acquired, circulating the two energies and unifying their roots." This sentence begins by discussing the way of golden Elixir from the perspective of "qi", stating that the cultivation of golden elixir always revolves around the effort of "qi", and without "qi", there is no way to talk about it. The way of the Golden Elixir is merely our emulation of the way created by heaven and earth. The way of creation of heaven and earth is a continuous flow of energy. This qi, stillness represents Yin and movement represents Yang. Movement and stillness, Yin and Yang. Extreme movement gives rise to stillness, stillness to vitality, anode gives rise to brightness, cathode gives rise to Yang. Movement gives rise to stillness; stillness contains stillness within movement; stillness enlivens movement within stillness. When Yang generates Yin, there is Yin within Yang; when Yin generates Yang, there is Yang within Yin. Therefore, the continuous vitality of heaven and earth all depends on the circulation of the Yin and Yang energies. So the ancients said, "The combination of Yin and Yang is called the Dao." The distinction between Yin and Yang lies in movement and stillness. Whether there is movement or stillness, it is acquired; only when there is no movement or stillness, it is innate. Therefore, the innate energy that has no distinction between movement and stillness is the root of the two energies of Yin and Yang that have movement and stillness in the later stage, that is, the source. The way of the Golden Elixir starts with returning to the primordial state from the later heaven, finding the root, obtaining this primordial root, and then refining the later heaven. Gradually returning and refining, until the later heaven gradually fades and the primordial state gradually grows. When everything disappears in the later days, the primordial nature is fully revealed, and the golden pill is completed. However, when it comes to the postnatal stage, there are various distinctions. Breathing through the mouth and nose is the acquired condition. In terms of the divine division, the spirit of thought is the postnatal. The essence of nutrition and the essence of empathy are regarded as the acquired essence. In terms of the human body's innate nature, true Yin and true Yang are the innate nature within the body, and the innate energy is the innate nature outside the body. Therefore, true Yin and true Yang are the pre-heaven after the universe and nature, and the pre-heaven after the human body. Only by understanding this innate and acquired nature can one discern the application of cooking and refinement. To understand that there is an image but no image at all, one must know the first chord and the lower chord. This sentence enables people to understand its phenomena and essence from the operation laws of the true Yin and true Yang qi within the body. The innate Yin and Yang, by their functions, have their own characteristics and laws of phenomena; by their appearances, they have no sounds, colors or shapes. This is like when we stand halfway up a hillside and talk about going up and down. We know that taking a step to climb to the top of the mountain is the way up, and walking down to the foot of the mountain is the way down. This up and down is judged based on our behavioral tendency, and it is impossible to mark a formally definite up and down at any point on the slope path. This sentence tells people that if you think the movement of Yin and Yang qi is tangible, visible and perceptible, then you are wrong - because nothing that can be perceived is it. Innate and acquired: innate has no form or image, while acquired has form and image. The formless and intangible innate nature gives rise to the tangible and visual acquired nature. After birth, one has feelings and knowledge, which can be felt and understood. Born imperceptible and ignorant, imperceptible and unknowable. Therefore, the acquired and the acquired can be perceived and known, while the innate and the innate are imperceptible and ignorant. The innate ignorance and lack of perception can endow the acquired knowledge and perception. However, after having knowledge and perception, the innate ignorance and lack of perception cannot be perceived by heaven. For instance, for those who are just beginning to practice martial arts, some illusions may arise in their minds. All of these are merely tricks performed by the consciousness spirit after birth. Some peculiar reactions may also occur physically, such as the "eight sensations" of cold, heat, coolness, numbness, soreness, fatigue, oppression and distension similar to those in acupuncture, or the various strange situations of qi circulation throughout the body. This includes the effect of both the acquired breathing energy and a certain degree of the innate energy. However, all the beneficiaries are the physical body itself and the consciousness itself, rather than the qi itself. This is like inflating a twisted and shriveled inner tube of a bicycle. The air itself makes no sound and has no shape, but the inner tube constantly changes its twisted and shriveled shape due to the inflation, accompanied by sounds. The only thing that changes shape and makes a sound is the inner tube itself, not the air. Phenomena similar to daily things can inspire us to understand the innate and the acquired. However, to understand the occurrence and transformation phenomena of true Yin and true Yang in cultivation, there must be the most vivid, most dynamic and most comprehensive example. The best example discovered by the ancients was the moon phenomenon. The so-called moon phase refers to the cycle of the moon's waxing and waning within a month, as well as the cycle of its brightness changes. The moon is a non-luminous celestial body, which the ancients called Taiyin. In cultivation, it can be compared to both a state of mind that is empty and quiet and the kidney essence that belongs to water. The moon does not emit light, but it reflects light by the sun's rays on it. This reflected light is no longer equal to the original light of the sun. The original light of the sun is scorching, while the reflected light of the moon is gentle and soft. This refreshing and gentle feature is the effect of the combination of Yin and the sun. In the process of cultivation, one should focus the concentrated divine will on the lower dantian, which is like the sun shining on the moon and fire flowing into water. The primordial innate Yang energy generated by the illumination of the spirit and intention of the Lower Dantian Kidney Essence Meridian is like the reflected light produced by the moon. At the beginning and end of a month, there is less Yang and more Yin, so the moon is incomplete and dim. On the night of the fifteenth or sixteenth, when Yang is at its peak and Yin is waning, the moon is at its fullest and brightest. This symbolizes the weakness and strength of the true Yang energy in cultivation. However, cultivation aims for the harmony of Yin and Yang, so neither weakness nor strength is advisable. Only by taking the first (upper) quarter moon on the seventh or eighth day of the lunar month and the second quarter moon on the twenty-second or third day of the lunar month, where Yin and Yang are equal, can the true Yang energy be balanced. This is what should be used as medicine for nourishment and warming. The vast universe is about to be judged, and the parents of the mysterious world are still alive. Taking chaos is like a dream, transforming a baby to live for ten thousand years. The main idea of these four sentences is that the cultivation of the elixir path is to return to the innate through the postnatal, thoroughly adapting one's subjective nature to the objective, thereby accepting the re-creation of life by the universe and nature. The general summary of the cultivation of alchemy involves the following process: From the perspective of the divine, it is to be human and non-action, from non-action to action, then combine action and enter non-action again, and finally achieve nothing. From the perspective of qi, it is the transformation of the acquired into the innate non-existence, the acquisition of the innate existence from the innate non-existence, the combination of the innate existence and the re-entry into the innate non-existence, and thus the attainment of the non-existence. In terms of the combination of spirit and energy, the first step is to combine the active nature of the acquired spirit with the acquired tangible energy, and enter the primordial state of formless, formless, soundless and odorless chaos and infinity. The first step is the means of construction, with the aim of entering the non-existence of the innate to the existence of the innate. The innate nothingness is the boundless and the Yin stillness. And the boundless cannot end to the boundless; the ultimate of the boundless gives birth to the Taiji. Yin and stillness cannot remain completely Yin and still all the time. When Yin and stillness reach their extreme, Yang and stillness will arise. With this movement of Yang, Yin and Yang begin to undergo a great cycle of movement and stillness. This is the innate possession. This innate being is the innate being of action, the innate being of existence. This step of the initial effort is compared to the natural universe. The tangible heaven, earth and the universe are the postnatal ones. Now, it is necessary to return to the earliest state of the primordial chaos where heaven, earth and the universe have not yet come into being and have nothing. Compared with human beings themselves, the physical form is acquired later in life and now belongs to the innate state where our parents have not yet created our lives, which is the earliest state of having nothing. People have nothing to seek. However, after having something, one should not have it merely for the sake of having it. If one strives to achieve something, it will still fall behind the day after tomorrow. Therefore, still taking the existence of the innate spirit, one then enters the non-action of the innate creation, exercises for a long time, letting nature take its course, and eventually is transformed by nature into the Dao body that is all-powerful and all-existent. Both form and spirit are exquisite, immortal and indestructible. This later stage of cultivation is called "Fu Zhi Hun Tun", and its state is involuntary and "like a dream". Its effect is the rebirth of life, "transforming the baby", with both form and spirit being wonderful. Its health-preserving benefit is that it can live for ten thousand years without dying. The first poem provides scholars with key points for their work based on the macroscopic principles and methods of alchemy. In February, there is no light and only sunlight. Every month, the Yin and Yang are determined by the change of the moon and the moon. The toad and the crow have merged to form their true essence, while the ox girl is about to enter the vast expanse. Naturally, the soul and spirit enter the holy state of the soul, from him to eternity. The scholar's interpretation is profound and profound. The surname and given name of the Zi Fu High Hanging are Xiang. [Annotation] "The moon, originally without light, relies on the sunlight to determine Yin and Yang." This sentence uses the moon image to reflect the weekly laws of the transformation and transportation of the innate primordial energy within the body. "Moon" is the essence of the sun and the symbol of Kan water. "Ri" is the god of the sun and the symbol of fire. The moon becomes bright under the sunlight, and water becomes warm after being cooked by fire. When bright, it emits light; when warm, it transforms into qi. From then on, it circulates like the moonlight. The transformation of the primordial energy undergoes a process of the waxing and waning of Yin and Yang within a cycle. Compared with the moon image, when the primordial energy begins to emerge, it is like the image of the new moon. At this time, Yang begins to emerge from Yin, and there is more Yin than Yang, showing a trend of Yang emerging. When the primordial energy undergoes a cycle of transformation and storage, it is like the appearance of a dark moon, with Yang hidden and Yin revealed. At this time, Yang is dim and Yin is bright, showing a trend of Yin being dominant. Understanding the laws of Yin and Yang, when Yang arises, it should be supported to rise; when Yang recedes, it should be allowed to retreat; when Ming wanes, it should be allowed to wane; when Yin is dominant, it should be maintained. Otherwise, when Yang is generated, it sustains its Yin; when Yin is dominant, it sustains its Yang, and neither can conform to the natural creation. The toad and the crow have merged to form their true essence, while the ox girl is about to enter the vast expanse. This sentence states that to obtain Yin and Yang, one must have true Yin and true Yang; only true Yin and true Yang can be regarded as genuine elixirs. Compared with the sun and the moon, true Yin and true Yang are the essence of the sun and the moon without any impurities. In ancient times, they were called the soul of the sun and the spirit of the moon. In the inner elixir, there are the primordial spirit and the primordial essence. To obtain these two things, one's true nature and true feelings must be in harmony. The nature belongs to wood, and wood generates fire. Love belongs to metal, and metal generates water. True nature gives birth to the primordial spirit, and true feelings give birth to the primordial essence. True nature is like the spiritual liquid of wood, and its softness is comparable to that of the Weaver Girl. True feelings are as strong as the hardness of gold, and their intensity is like that of a cowherd. These two things originally seemed like a couple in love, but due to the merciless Queen mother, the Consciousness God, they were separated by each other. Because of their true love for each other, they were moved by the true meaning and the divine spirit to build a magpie bridge for them, thus bringing them together as husband and wife. When a husband and wife meet, their true feelings intersect, entering a wonderful state of blending the apricot and the netherworld, intoxicated and illusory, like a dream. This is true copulation, true union. The Cowherd and the Weaver Girl meet once a year, on the seventh day of the seventh lunar month. This also symbolizes the cycle of the universe, with each turn bringing about the return and convergence of Yin and Yang. "Naturally, the soul and spirit should be sacred, following its eternal and lasting." " This sentence continues the previous discussion on the degree of maintenance. The first four lines discuss the identification of Yin and Yang. Yin and Yang copulate, and in the state of chaos, it is about being human and not acting. This sentence means that once one enters the state of non-action, one should maintain non-action in anticipation of the birth of Yang. Previously, there were the "Copulation of the toad and the Crow" and the "Phase of the Ox and the Girl", which were actually "the soul and spirit responding to the soul and spirit", that is, the interaction of spirits, the harmony of qi and spirit, the balance of water and fire, and the harmony of Yin and Yang. Everything returned to the innate nature, and one should follow the innate nature. No matter how long it takes for this natural accumulation to sprout the innate Yang energy and for the circulation of the universe to take place, it must be accompanied. Therefore, it is called "From him, forever and ever". The scholar's interpretation is profound and profound. The surname and given name of the Zi Fu Gao Hang are Xiang. What is "mystery within mystery"? That is to create something out of nothing. If a scholar can understand the principles of the first six sentences and apply the methods of the first six sentences, he will grasp the subtleties within the mysteries. The "Purple Mansion" mentioned in this sentence is a mythical paradise, the abode of immortals. In the art of internal alchemy, it refers to the dantian on the clay pill and the dantian in the final palace. But here it actually refers generally to the state where the entire body and mind are in harmony with the innate nature. The character "xing" means "born from one's mother". In the first year of the Yin era of the Zuo Zhuan: "Emperor Jiande was granted a surname because of his birth..." 。” Born from one's mother, this mother is the Dao of the combination of Yin and Yang. "The emperor builds virtue", where virtue represents the role of the Dao. Those who retire together, men and women, follow the same path and have children. Those who cultivate inner elixirs are in harmony with the Dao, and thus can generate the innate Yang energy, which is called "surname", or the mysterious elixir for health preservation. Therefore, it is called "Xing Zi Xiang". On the third and seventh days, the sun came down from the magpie Bridge. The couple who climbed up the bridge were happy and carefree. The sea water flows back to the sky valley, and the sail turns backward to carry the ladle. Holding the universe in one's hands and sharing the creation, one follows the years and steps around. The tricks of immortals are often like this; how can they compete with mediocre people in terms of eloquence? [Annotation] "For seven days, the sun came down from the magpie Bridge. The couple on the bridge were happy and carefree. The sea water flowed back to the sky Valley, and the sail was reversed to carry the ladle." The first four lines of this poem describe the method of circulating the entire celestial body after the medicinal herbs are produced. "Seven days of recovery" is also known as "Seven days of return". The "Nine Chapters of Wu Zhenren's Elixir" states: "When the sunlight appears three times, the pure Yang energy has already condensed within the tripod, but it remains hidden and does not come out of the ears." It must be used for seven days to collect work, and then the fire beads in the tripod will take shape, resisting internal movement and internal growth, and no longer moving outward. Therefore, it is called true lead Internal Medicine, also known as Golden Liquid Return Pill, and also as Golden Pill Great Medicine. Although there are many different names, they are equivalent to one true Yang, which means to be restored in seven days. This refers to the fact that to obtain the primordial golden elixir, it takes approximately seven days and nights of nourishment and collection. This is merely a rough time limit, but the general principle is to ensure sufficient heat. In fact, although the seven-day practice refers to professional cultivation, there is still a long-term foundation-building and self-cultivation process to lay the groundwork before the seven days, such as the mind and nature being able to be calm, the body basically having no diseases, and the overall health condition being normal. If the above conditions cannot be fully met, this process will be prolonged. After the Yang energy begins to rise, it is necessary to wait until it becomes strong and vigorous before carrying it. This vigorous symptom is that after a period of numbness and sensation throughout the body, it returns to smooth flow, and then abnormal sensations appear at the Huiyin point. The Huiyin point is where the Yin and Yang meridians converge, thus it is called the Lower Magpie Bridge. The daily transportation starts from here. In the process of moving around the sky, one must be guided by the true intention to understand the spirit. Therefore, the true intention and its energy going hand in hand are compared to a couple. The true meaning is clear. Although the divine says to guide, it is merely to act in accordance with the qi, that is, the qi is the mind and the guest. The mind is clear and the Yin is calm, just like a woman. The true qi and Yang movement are just like this. When the spirit and spirit are in harmony and go with the flow, this is described as "the couple on the bridge enjoying themselves freely". The Zhou Tian transportation is carried out by the reverse movement method, ascending along the Governor meridian from the perineum through the coccyx. This path into the fire ascends all the way to the mud ball Palace in the brain, so it is described as "reverting the sea water flowing back to the Heavenly Valley", or "reversing the sail". However, the process of the weekly cycle is also like the cycle of a year, with seasonal changes such as the waxing and waning of Yin and Yang in spring, summer, autumn and winter. The seasonal changes on Earth are related to the direction of the Big Dipper. This means that the ladle has always held the sovereignty of regulating the changes of Yin and Yang. Without its regulation, the seasons would be out of balance. The Inner Elixir of the Celestial center, where this ladle is located, refers to the True Meaning of the enlightened spirit. In the process of coordinating with the vital energy, it proceeds when it should and rests when it should, without the slightest error or mistake. "Holding the universe in hand and sharing the creation, one follows the years and steps around." " These two sentences describe the crucial role of the True Meaning and Clarity God in presiding over the operation of the universe. "Holding the universe in one's hands" means that the laws of nature have been mastered and applied by oneself. "Dividing the creation" means using one's own true meaning to embody the function of the Dao's transformation and generation. "Time follows the years and the surroundings", that is, in accordance with the natural law of spring growth, summer flourishing, autumn harvest and winter storage, one should timely grasp the advance and retreat to enjoy all kinds of heat. "Even immortals often use such tricks. How can they compete with mediocre people?" " These two sentences mean that the cultivation of the other way is precisely carried out in the above-mentioned manner, with verification at every step. And these mysteries are beyond the comprehension of ordinary people in the world, and the heretics are even more like scratching the surface. But they often mock and slander the way of immortals for their ignorance. Why bother arguing with them about these? If one argues, it will never be clear, for it is like talking to a blind person about colors. This also implies a passage from the Tao Te Ching: "When a senior scholar hears the truth, he diligently practices it." The sergeant, upon hearing the truth, was either alive or dead. When the corporal heard the truth, he burst into laughter. It's hard not to smile." Senior officials are sages and virtuous men. They know the great usefulness and the inexpressible nature of what they know, and thus they silently follow the path. The sergeants are a group of ingenious people. They tend to be self-righteous with only a superficial understanding, seek fame and reputation, and find it hard to get into reality. A humble scholar is a kind of foolish and mediocre person. His mind is as stubborn as wood and stone, unable to understand reason. He only knows how to satisfy his senses. The Dao has nothing to do with him. Therefore, even when he dies for the Dao, it is difficult for him to understand it. To talk to such people is like playing the lute to a cow. What good is that? (Continuous) The author, Mr. Kong De, has authorized this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.