Annotations on the 24 Poems of Jin Dan ⑦

Author: Kong De's Twenty-One Secrets of Light, Obscure and Hidden in the mundane world, Who knows what is more wonderful and true? Subduing the tiger and subduing the dragon's beard to blend with the mundane, transcending the ordinary and reaching the sacred is truly astonishing. Deeply and secretly cultivating the elixir path, Bai Bai Ming clearly shows the supreme deity. All the mysteries of the medicinal realm have been drained away, and from here, ancient and modern times have reached Tianjin. [Annotation] This poem serves as a key hint and guidance for scholars. "Hiding the light and concealing the traces in the mundane world, who knows what is truly wonderful?" "Subduing the tiger and subduing the dragon's beard to blend with the mundane, transcending the ordinary and reaching the sacred is truly astonishing." " These four sentences state that when a learner of the Tao has fully grasped the essence and mysteries of cultivation, he must solidly start from the most fundamental self-cultivation skills. The practice of self-cultivation cannot be achieved through quiet meditation in deep mountains and dense forests. Instead, it requires one to immerse oneself in the passionate social life and cultivate one's mind and character in the reality of daily life. The ancients called this "major renovation in a busy market". "Keeping a secret and concealing oneself in the mundane world" means not revealing one's great aspiration for spiritual cultivation to others, making them feel that it is neither special nor strange. This can ensure that one's cultivation is not affected or disturbed. This starting method is proactive and active, but it is of vital importance for the various inconceivable and mysterious functions to be obtained in future cultivation. The subtleties of this potential transitional relationship are beyond the comprehension of ordinary people; only those who practice Taoism themselves understand them. "Hiding in the red dust" is equivalent to "mixing with the mundane". This is just like lotus roots planted in the mire. Their purpose and effect are by no means to blend with the mire, but to extract the essence of life from the "mire" of the red dust, that is, the pure essence and spirit, nature and emotion. Keep the mind still and the nature at ease. Love does not let go, and precision remains firm. This is what is called "subduing the tiger and subduing the dragon". Only when one's nature is thoroughly and maturely refined can astonishing achievements be made in subsequent cultivation. This is the meaning of "The extraordinary human saint is astonishing." "Deeply and secretly cultivating the elixir path, Bai Bai Ming is clearly the supreme deity." " After these two sentences refine oneself, one's practice can reach a deeper level of norms, free from deluded thoughts and from falling into confusion. These two sentences, as mentioned above, have already revealed all the mysteries of the cultivation of the Heavenly Dao in Cui Xifan's "Medicinal Mirror", without the slightest secrecy. All immortals throughout history have achieved success through this path of cultivation. The so-called "reaching Tianjin" is the road leading to heaven. Here, the "medicinal mirror" refers to the "Medicinal Mirror". Twenty-two golden and green ginseng, along with Zhixuan, green and void life, along with Zhongxian. The number of Yin talismans exceeds three hundred, and the moral spirit text spans five thousand. In the medicinal mirror, push the tubule 籥, and in the chapter of understanding the true, study the hoof and quan. Jin Dan's close and earnest exhortation, generally discussing the front and back strings. [Note] This poem mainly introduces the classic works of the orthodox school of Alchemy to those who study Taoism. "Jin Bi can be combined with Zhi Xuan." This sentence refers to the two books, "Jin Bi Wu Xiang Lei Shen Tong Qi" and "Zazhu Zhi Xuan Pian". The previous book was originally annotated by the Han Chinese Yin Changsheng and consists of three volumes. It uses the principle of burning external elixirs as described in the "Cantongqi" to describe the way of cultivating internal elixirs. The subsequent book includes twelve works of the Neidan School of the Northern and Southern Song Dynasties, authored by Shi Tai, Bai Yuchan, Chen Nan, Xue Daoguang, etc. "Cui Xu's life and Zhong Xian" This sentence refers to the "Cui Xu Pian" and Xu Jingyang's school of alchemy. Cui Xu was the title of Chen Nan, a Taoist priest of the Song Dynasty. The "Cui Xu Chapter" was written by him, compiling many of the author's inner alchemy poems and essays. It provided concise explanations for the complex terms and allusions in ancient alchemy classics, exerting a significant influence on later generations. The term "Zhongxian", as understood by the commentator, refers to the Neidan Jingming School founded by Xu Jingyang of the Jin Dynasty. This school of thought inherits the Confucian principle of life and nature, advocating that "loyalty and filial piety" come first, and takes the foundation of alchemy. Its theory was praised and borrowed by Zhang Sanfeng. The number of Yin talisman characters exceeds three hundred. This sentence "three hundred" is referred to as "three days" in the "Complete Works of Sanfeng". After verification by the annotators, it is believed that the error was caused by the copying and engraving by predecessors. Since "Yin Fu" refers to the "Yin Fu Jing", which is said to have been written by the Yellow Emperor, the "three days" should be based on "three hundred". The theory of "observing the way of heaven and holding the way of heaven" in this scripture is highly praised by the alchemists. "Five thousand years of moral and spiritual culture." This sentence refers to the five-thousand-character "Tao Te Ching" written by Laozi, which elaborates on the Great Way from a macroscopic perspective and has been regarded as the supreme classic by immortals and Taoists throughout history. "Push ligularia 籥 when used in medicine." This sentence refers to the "Medicine Entering Mirror" written by the Taoist priest Cui Xifan of the Tang, Song and Five Dynasties periods, also known as "Cui Gong's Medicine Entering Mirror". It provides a very clear and vivid explanation of the cultivation of internal alchemy and is highly valued by later alchemists. Later, the Dan School wrote "The Medicinal Mirror" as "The Medicinal Realm". "Within the chapter of Wuzhen, delve into the details of the hooves." This sentence refers to the "Wuzhen Chapter" written by Zhang Boduan, a Taoist priest of the Northern Song Dynasty. This book elaborates on the functions of life and nature, with life functions taking the lead and nature functions following. It has opened up a new approach and perspective for later alchemists to practice dialectical cultivation based on their own conditions, and has had a huge influence. Therefore, later generations of alchemists all highly regard this book as a classic work of internal alchemy. The phrase "Jiu Ti Quan" in this article is a metaphor for Zhang Boduan being the pioneer who blazed a trail, and the footprints of his cultivation were full of fragrance at every step. "Jin Dan's earnest words of caution." This sentence summarizes the above classics, believing that the words of these predecessors about the golden elixir of the great Way are sincere and heartfelt, and they are heartfelt words to the learning of later generations. "General Discussion on the Front String and the Back String" This sentence states that the truth of the predecessors' cultivation, in the final analysis, is all reflected in the harmonious balance of Yin and Yang, and there is no other subtleties. The essence of the twenty-three degrees of heat and skill is natural. To master this subtleties is to be a deity. The Five Elements cluster together to steal the universe, and the Eight Trigrams cycle to form sages and virtuous men. The sun and moon are cooked in the creation furnace, and golden lotus is produced in the Qiankun Cauldron. Some people, having grasped the profound truths, follow me to ascend before the emperor. [Note] This poem summarizes that the core of the key points of cultivation is nothing more than emulating nature. "Mastering the art of heat and skill is natural. To master this subtleties is to be a deity." These two sentences describe all the content of the fire control technique in cultivation, which is nothing more than following nature. This naturalness, that is, the biochemical movement law of the primordial energy itself. When it should be still, it remains still; when it should be moving, it moves; when it should rise, it rises; when it should fall, it falls; when it should be hidden, it hides; when it should be visible, it hides; it never acts on its own initiative. As long as one can grasp the mystery of faith, all the methods of cultivating immortality will be acquired. The Five Elements cluster together to steal the universe, and the eight Trigrams cycle to form sages and virtuous men. These two sentences are examples to illustrate the corresponding relationship between controlling the heat and emulating nature. For instance, when nature aims to create a new species, it always combines and aggregates the "Five Elements" groups required to constitute this new species, causing them to undergo chemical reactions and thus give rise to a new species. Then, for human life to be reborn, it is also necessary to recombine and aggregate the already loose groups of the "Five Elements", so that they can undergo a chemical reaction and reconstruct a new life. The combination and aggregation of the "Five Elements" groups produce the holographic genes of life, that is, the innate primordial energy. Once the innate primordial energy occurs, it will no longer remain in a constant static state but will undergo a biochemical cycle that conforms to the laws. In the visible process of the periodic and regular evolution of things in nature, the ancients used the waxing and waning, concealment and appearance of Yin and Yang in the eight 卦爻 symbols as symbolic metaphors. As the Pre-Heaven Eight Trigrams indicate, the occurrence of any event is first rooted in the all-yin state of the Kun trigram, and then proceeds through the Zhen trigram, Li Trigram, and Dui trigram to reach the all-yang Qian trigram. This indicates that the development of things has reached its peak and this boundary can no longer be crossed. Therefore, from then on, the Yang gradually fades away, while the dark grows, moving from the Xun hexagram, Kan hexagram, Gen hexagram, to the completely Yin Kun hexagram. As long as this innate natural law is followed, the biochemical state of things will be perfect; otherwise, the failure of the thing will be caused by the disorder of Yin and Yang. The "stealing" in the so-called "stealing heaven and earth" refers to secretly taking, taking their vital energy and their laws. The reason why ancient sages were respectfully called sages by later generations was that they were good at "observing the way of heaven and acting in accordance with heaven". "The sun and moon are cooked in the furnace of creation, and golden lotus is produced in the Cauldron of Heaven and Earth." In these two sentences, "Creation Furnace" and "Heaven and Earth Cauldron" both refer to the universe and nature. "Sun and Moon" refer to Yin and Yang. "Golden Lotus" refers to the innate primordial energy. By borrowing the natural essence of the universe to refine the Yin and Yang of my human body, I combine them into a primordial qi. Here, the production of elixirs and the formation of a fetus take place, and so does attaining Buddhahood and immortality. "Some people have grasped the profound truths and will follow me to ascend to the throne before the emperor." Here, the Patriarch Sanfeng clearly stated that he only spoke such words of compassion after completing the Great Way. Later learners who can understand the principles and methods he expounded in this golden elixir poem and devote themselves to cultivation will surely achieve success in their cultivation together with him. Twenty-four times, I sincerely bow my head to the Star God and pay homage to the stars to protect me. The 28 constellations are all bright and clear, and the 360 degrees are all divided into Chen. The supreme sage can accumulate years, months and days, and the middle palace can preserve the harmonious energy and spirit. According to the promise, we will increase our lifespan, and the light will be renewed as the two. [Annotation] This poem, as the conclusion, mainly emphasizes the greatness of the way of heaven and nature. Cultivators must sincerely and reverently worship the way of heaven and nature, and follow its domination, so that their cultivation can achieve success. Bowing devoutly to the Star God, paying homage to the stars to protect oneself. The 28 constellations are bright and radiant, and all 360 degrees are divided into Chen. The previous two sentences disclosed that ancient cultivators would pay homage to the Four Star Gods before each practice session. This kind of ritual, which seems to have a strong religious flavor on the outside, actually reflects the worship of the natural way of heaven. Monks firmly believe that by worshipping and obeying the "Star God", they will naturally be protected by the "Star God". This belief, in Taoism, was originally a philosophical one. However, the ancient Taoist preaching environment often merged with the Taoist environment, and some Taoists were often engaged in the cultivation of inner elixirs. Therefore, this philosophical belief was often expressed through religious ceremonies, endowing it with a veil of mystery. Even those who are not perceptive in learning the Tao all understand the mysterious nature of inner alchemy cultivation through the superficial "divine" belief of religion and educate their disciples with such an interpretation. This is a phenomenon in history where the study of immortals has fallen into a wrong path and misunderstanding, and it is also one of the reasons why his studies have not developed comprehensively and healthily. The last two sentences state that the influence that the natural way of heaven can exert on people is very orderly. For instance, there are four constellations in the east, west, south and north, and the twenty-eight stars, which form a harmonious 360-degree cycle of the universe. This phenomenon not only offers enlightenment to practitioners but also directly influences people. If you follow them, you will obtain the corresponding excellent effects of the transformation of the celestial cycle. "The Supreme sage can accumulate years, months and days, and the middle palace can preserve the harmonious energy and spirit." " These two sentences state that the highly wise cultivators always, throughout the years, months, days and hours, constantly reflect the natural transformation of the heavenly Way in their cultivation of martial arts, and gather their essence, energy and spirit in the void and harmonious state created by their bodies and minds. "According to the promise, I will increase my life; the light will be renewed like the two." "Zhao Lin" means to imitate. First, imitate the natural way of heaven; second, imitate the sages of previous generations for thorough enlightenment and hard practice. "Promise to increase one's lifespan", "Promise" means "definitely possible". Since one can imitate the natural way of heaven and the sages, it is inevitable to achieve the effect of prolonging life. "Concealment" refers to the alternating and cyclical interaction of Yin and Yang. "It also shines anew with the sun and the moon." The "two SUNS" refer to the sun and the moon. Combining the previous sentence, it means that the longevity obtained is not in a general sense, but rather the continuous renewal and eternal cycle of Yin and Yang in the body and mind. Life will be as interdependent as the sun and the moon forever, and the light of life will always shine and never fade. The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.