Commentary on the Taiji Elixir Classic: "A Simple Explanation of Dao Yan" ①

Kong De's note: This "A Simple and Straightforward Explanation of the Dao" is a popular and simple explanation of the terms used in the alchemy of predecessors by the Patriarch Sanfeng. "Daoyan" is a term used in the alchemy of the previous generation of Taoists. "Qian" means simple and clear, and "jin" means close and straightforward. The "Simple and Straightforward Explanation of the Dao" mainly focuses on the fundamental practical skills for learning the Dao, but it also runs through the unchanging principles that must always be followed in the practice of the Dao. From the perspective of structure, the Taiyue in this article is a collection of scattered sayings recorded by the Patriarch Sanfeng based on his random thoughts and feelings. Therefore, for the same issue, explanations are scattered in several places. It is hoped that when scholars combine the reading and comprehension of the practice, they can concentrate on learning and understanding the same issue that is scattered in several places. I originally intended to break the loose structure of this piece and combine it to explain and expend it, but I was afraid that it would lose its original appearance and make it difficult for later generations to distinguish its authenticity. Therefore, I did not carry out this work. For those who follow the Tao, the levels they need to know are three stages and three checkpoints, which are generally no more than four words. After non-action comes action. After achieving something, one returns to inaction. The practice of Taoist cultivation has progressive distinctions and can roughly be divided into three stages and three stages. But when summarizing the methods, they can be summed up in four sentences: After starting with non-action, one should then apply the method of action. After applying the method of action, one should return to non-action. That's all. [Explanation] The "Three Stages" and "Three Checkpoints" refer to the three major processes of refining essence into qi, refining qi into spirit, and refining spirit back to emptiness that one goes through in the process of attaining enlightenment from the initial stage of cultivation. Of course, these three major processes are like this from the macroscopic perspective of cultivation, and the same is true from the microscopic perspective, for instance, in the operation of the celestial sphere. The so-called "hou" refers to the symptoms that occur in the state of energy, just like the seasons. When summer comes, it gets hot; when winter arrives, it gets cold. The so-called "checkpoints" refer to the major stages that one has to go through from quantitative change to qualitative change. Because it is extremely difficult to overcome each of these major stages, just like when troops are at the city gates, one cannot break through without the strength of both the soldiers and the generals, and with both wisdom and courage. Therefore, they are called "passes". "Non-action" means having a clear mind and few desires, forgetting both the body and the mind. It means eliminating all subjective actions and leaving the body and mind to the objective universe and nature for transformation. However, this kind of "non-action" is carried out under the premise of being proactive and in harmony with the Dao, rather than in a state of bewilderment and emptiness. For instance, if a person does nothing in daily life, it is laziness rather than inaction. A person who responds to all matters every day, disregards fame and gain, and keeps a calm mind and a clear spirit, this is true non-action. For instance, if one falls asleep as soon as they lie down, thinking of nothing and their mind wanders in a daze, this is not non-action. Sitting upright or lying down with a bent arm, keeping the body relaxed and the mind clear, embracing the spirit to remain calm, killing the heart while preserving the heart of the Tao, this is true non-action. "Being proactive" means having the means and methods of regulating the mind, breath and form in accordance with the way of nature, being proactive and proactive, maintaining the unchanging principles and practicing the ever-changing methods. Just as ordinary people strive to get rich, the purpose of getting rich remains unchanged, but the ways to do so can be ever-changing. "A gentleman loves wealth but acquires it in a righteous way." This is non-action. To violate this is to gain ill-gotten wealth, which cannot be enjoyed for long and may even bring disaster. "Identifying market demands and choosing the right business approach" is a proactive move. To violate this is to act rashly and blindly, which will not lead to wealth but will instead result in losses. The four-word method of the Patriarch Sanfeng is actually about establishing a foundation from the very beginning. Before laying a solid foundation, there is still the need to "take action" first. This action can be divided into internal and external methods. The external one is to keep a clear mind and few desires in daily life and cultivate oneself and one's nature. Internally, before performing the exercises, one should adjust the mind, breath, and body shape. With this "action" in place, one can then apply the four-word mantra. The internal alchemy practice also has three minor stages: the first stage is the accumulation of essence and the construction of qi, the middle stage is the opening and opening of the orifices, and the third stage is the establishment of the foundation and self-cultivation. At the very beginning of seeking it, it is mostly about purifying the mind and reducing desires, first closing the external three jewels and nourishing the internal three jewels. Among the macroscopic projects of spiritual cultivation, the practice of internal alchemy is the most concrete. There are also three minor stages in the practice of internal alchemy: the first stage is the accumulation of primordial essence and the enrichment of vital energy. Unblocking the key points and meridians throughout the body to ensure the unobstructed circulation of qi and blood is called the middle stage. All diseases are eliminated, the body and mind are healthy, and one is in harmony with the Tao. From then on, one will no longer be burdened by mundane affairs and will be free and easy. This is the third stage. To start doing the work, it is necessary to obtain the initial effect of "accumulating essence and building qi". In terms of methods, it is generally no more than purifying the mind and reducing desires, first closing the external three jewels and nourishing the internal three jewels. That is enough. [Explanation] The minor three stages of internal alchemy skills refer to the completion of the "Foundation Establishment" skill. The practice of Taoist cultivation, based on its specific process, can be divided into a hundred days of foundation building, ten months of pregnancy, three years of breastfeeding, and nine years of facing the wall, before achieving great success. The foundation-building skills are both fundamental and the most difficult ones. Generally speaking, the foundation-building practice requires both mental and physical cultivation, and it is an interaction between non-action and action. The foundation-building skills have been completed. The subsequent efforts should progress step by step, with the main focus on non-action and supplemented by action. At this point, non-action and action have become a natural state. Action is non-action, and non-action is action. So, if the journey from cultivation to enlightenment is a hundred miles, although laying a foundation is compared to "a hundred days", it actually covers ninety-five miles. Most of the Taoists in the world believe that the wonders of ten months of pregnancy, three years of breastfeeding and nine years of facing a wall are mostly based on extravagant expectations. Little do they know that laying a solid foundation is the fundamental. The practice of the Great Way is to turn the extraordinary into the extraordinary and the divine into the divine. The extraordinary and the divine are nothing but something that ordinary people cannot understand or experience. Since it can be known and verified, it is nothing but the functions of nature. What magic could there be in it? The minor Three stages in the Foundation-building Exercises mainly refer to the stage and process of refining essence and transforming it into qi. "Accumulating essence to build qi", "essence" refers to the primordial essence, not the essence formed later in life. Qi refers to the primordial energy, not the tangible energy acquired later in life. However, the cultivation of the Tao is to return to the innate through the acquired, so it is necessary to restrain the tangible essence of the acquired to cultivate and consolidate the primordial essence of the innate. It is necessary to restrain the acquired physical energy in order to store the innate primordial energy. Therefore, the initial stage is to "accumulate essence and build qi", and the method is to first close the external three treasures and nourish the internal three treasures. The three outer treasures are the ears, ears and mouth. The Inner Three Treasures refer to essence, energy and spirit. The so-called "Three Outer Treasures" - ears, eyes and mouth - refer to the fact that they are inherently endowed with the function of nourishing essence, energy and spirit: ears can nourish essence, eyes can nourish spirit, and mouth can nourish qi. This also holds special significance in traditional physiology: the ears connect to the kidneys, and the kidneys store essence. The eyes connect with the heart, and the heart holds the spirit. The mouth connects to the spleen, and the spleen stores qi. Therefore, the external three can nourish the internal. However, these three treasures, due to the fact that "the people do not know them in their daily lives", have been constantly distorted: hearing without restraint, seeing without restraint, and speaking without restraint. The Three Treasures have instead turned into three harms that deplete one's essence, energy and spirit. Therefore, for those who practice the Tao to correct their overcorrection, they should first close the outer Three Jewels, that is, nourish the inner Three Jewels. This has an immediate effect. However, the practice of the Three Jewels outside of seclusion focuses on the self-seclusion of a clear mind and few desires, rather than the closure of formalism. There are also two methods: internal practice and external practice. Gongnei Gong: When the mind is free from thoughts, the eyes close, the ears close, and the mouth close. Among the last three closures, the focus is on the first closure of the mind. External skills: Seeing through the form of appearance, being indifferent to fame and fortune, and having few desires. Do not look at what is inappropriate; turn a blind eye. Do not listen to what is impolite, and listen but do not hear. Do not speak inappropriately; speak the truth. With these two methods, the initial symptoms will naturally manifest. Accumulating essence can strengthen one's qi, and when qi is strong, one can naturally open and open the orifices. At this point, if one masters the effective methods of gathering, refining, exercising and nurturing, and persists in doing so for a long time, one can naturally complete the three stages of laying a foundation and refining oneself from the middle stage. The "Xici" states, "Explore the principles and measure one's nature to the extent of one's destiny," which is precisely the step-by-step effort to catch up at the Taoist level. What is meant by "exploring the truth"? Read the true letter, visit the true formula, observe nature, and consult the rivers and Luo. Take advantage of leisure to preserve one's energy, maintain the spirit to lay a solid foundation, explore the principles on one hand, and fulfill one's nature on the other. Only in this way can one have an indestructible body and the elixir of immortality. Nature is the inner self. Fate is external. When the inside connects the outside and becomes one, the great way is accomplished. The three characters "To the extent" clearly contain the mnemonic "Establish one's nature and destiny, and return the acquired to the innate", and there is no sincere person seeking the mnemonic among the mnemonic to solve it. In the "Xici" section of the "I Ching", there is a passage that reads, "Exhaust the principles and nature to the point of fate." This passage also highly summarizes the progressive and hierarchical elevation process of Taoist cultivation, which progresses step by step. What is "exploring the truth"? It is to read the books of predecessors that expound the truth of heaven and man and are indeed the truth. It is to visit the ultimate principles and profound secrets of spiritual cultivation. It is to personally observe and experience the laws, functions and mysteries of nature's creation. It is necessary to study and explore disciplines such as the "River Chart" and the "Luo Shu" that reflect the phenomena and essence of heaven and man, including metaphysics, yin-Yang studies, and divination and mathematics. When we understand the principles of heaven and earth, our hearts will be at ease. This kind of peace in the human heart is the complete liberation of the soul. It can start from preserving energy and then nourish the spirit, making the body and mind strong from then on. The process of exploring the truth is also the process of fulfilling one's nature. Exploring the truth can fulfill one's nature, and fulfilling one's nature can also preserve one's life. With a strong and indestructible body, one can cultivate the elixir of immortality. Sex belongs to the invisible spiritual entity; it dwells within the visible life entity. Life belongs to the visible material body and is manifested beyond the invisible spirit. If the nature that lies within and is invisible is grafted onto the life that manifests externally and is visible, and the life and nature are in harmony, then the cultivation of the Great Way is bound to succeed. The phrase "exhausting the principle and nature to the extent of one's destiny" clearly encompasses the cultivation mantra of "establishing one's destiny through one's nature and returning to the primordial state from the afterlife". Those who sincerely cultivate the Tao need not seek any other mantra beyond this passage. [Explanation] This chapter focuses on elaborating the interrelationship among principle, nature, and destiny. Here, "Li" refers not only to the fundamental and universal laws of heaven and earth, that is, the universe and nature, but also to the origin where these laws occur. Nature is the nature that conforms to reason, that is, the innate nature, the nature of the Dao, the natural nature, and the true nature, that is, the objective nature without any subjective discrimination. The ancients believed that the natural evolution of the universe is the nothingness element 炁. The realm of the essence belongs to the state of boundless stillness and has no distinction of nature. When stillness reaches its extreme, there must be movement; when movement occurs, Yang emerges from Yin; when there is no extreme, there is Taiji. Thus, there is reason and nature. Reason and nature thus become the masters of the evolution of all things. In contrast, the element 炁 that gives rise to nature, due to the extreme stillness and the dynamic division of nature, has evolved into qi and essence, and together with nature, they have merged into the differentiation of the five elements, forming the main body of the myriad phenomena of life. Everything has its own nature and life. Nature is inherently undifferentiated. As we say, the commonality that the universe naturally possesses is the undifferentiated nature, which also reflects individuality. If this personality is not overly private and remains its nature, it will be in harmony with reason, maintain its due life cycle, and accept the evolution and transformation of nature, that is, the way of heaven. If its personality is extremely private, on the surface it seems to be seeking greater external acquisition to meet the needs of the individual's life, but in reality, it has to consume a large amount of food, thereby accelerating the disappearance of the individual's life. Not only can it not maintain the individual's due life cycle, but it is even less likely to accept the evolution of the way of heaven. Man is the most intelligent of all creatures. Heaven and earth bestow upon human beings a spirituality that transcends all other things. Therefore, human nature should represent and embody one's innate nature. Nature is the nature of Taiji, the nature of harmony, and the nature that benefits heaven, earth, oneself, others, and all things. However, when people fall into the postnatal realm, they are often confined by the physical body of the postnatal temperament and bewitched by the phenomenal world. They tend to be overly selfish and greedy, and their nature of the public good turns into a selfish personality, damaging heaven, earth, people and things. As a result, they fail to benefit themselves but instead harm themselves. Therefore, the cultivation of the Tao leads to the exploration of principles. The exploration of principles lies in recognizing the true nature of human nature and thereby returning to it. Nature is the master of one's destiny. Nature returns to the primordial state, and destiny can also be based on the primordial state. When life and nature return to the primordial state, the physical body will not deteriorate and one will enjoy longevity and good eyesight. The essence, energy and spirit return to the primordial void element 炁, which is a miraculous elixir. When it is placed in the furnace of natural creation of heaven and earth and further trained, an incredible transformation of life will occur. The phrase "attaining Buddhahood and becoming an extraordinary human sage" refers to the effect of this great accomplishment. Therefore, what is meant by "exhausting one's nature" is to eliminate the selfish nature of human beings, to exhaust the manifestation of one's nature, to eliminate the self-deprecating fate of human beings, and to reach the will of heaven. The eight words "Concentrate the mind and regulate the breath, regulate the breath and concentrate the mind" are the initial efforts. They must be carried out in one go, layer by layer without interruption. The act of condensed examination is to gather the already clear mind and bring it within. When the mind is not clear, do not close your eyes randomly. First, encourage and motivate yourself. Only when you can persuade yourself to return to a cool and peaceful state can you move to the qi points, which is called concentrating the mind. He gathered his mind and then, as if sitting on a high mountain, he gazed at all the mountains and rivers; as if lighting a celestial lantern, he illuminated the nine secluded and nine flavors. This is what is meant by concentrating one's mind on the void. Regulating the breath is not difficult. Once the mind is calm, follow the natural flow of the breath. I just keep it in its natural state and add some reflection to it, and that is regulating the breath. Regulating the breath, regulating the breath of the Yin qiao, meets the qi within my heart in the qi points. When the heart stops below the navel, it is called concentrating the mind; when the qi returns below the navel, it is called regulating the breath. When the spirit and breath are in harmony, maintaining a state of tranquility and naturalness, it is said that one should never forget. Follow the natural and quiet state, and do not help. Do not forget, do not assist. Be silent and gentle. Breathe and let your heart be at ease. That is to say, the "drill" key: take the void as the hiding place of the heart, take the darkness and silence as the place of breathing. Repeat this time, clear again and again. Suddenly, the mind and the breath are forgotten. The mind 炁 merge. Unconsciously, it seems as if the sun is rising, and the person is as if drunk. The eight characters "Concentrate your mind and regulate your breath, regulate your breath and concentrate your mind" are the key to practicing martial arts. This mnemonic should be grasped as a whole. It is not necessary to separate the concentration of the mind and the regulation of the breath, but to organically combine the two. The sequence of the mnemonic is set up in layers, but although there are different levels when doing the work, the practice is continuous. If you do it this way, it will be in line with the norms. The so-called concentration of the mind means to gather the already serene spirit within the body. When your heart is not at peace, don't rush to close your eyes first. Instead, encourage and motivate yourself to truly calm your heart down. If the heart is brought back, free from attachments and hindrances, cool and peaceful, this meets the requirements, and one can start to draw the heart spirit into the dantian qi points. This is called concentrating. After the spirit is condensed, the inner environment of the body and mind is like sitting on a high mountain and looking down at all the mountains and waters, or like a bright lamp has been lit in space, illuminating everything on the earth. This is what is meant by concentrating one's mind on the void. Regulating the breath is not difficult. Once the mind is calm, following the naturalness of breathing, I just keep it natural and combine it with the illumination of the divine light, and that is regulating the breath. The ultimate goal of regulating the breath is to naturally weaken the external breathing through the mouth and nose until it disappears, and then generate true breath from the Yin Qiao meridian, which meets the balanced qi in the heart at the qi points, forming a chaotic mass of primordial energy and primordial breath. In conclusion, when the heart stops at the dantian below the navel, it is called concentrating the mind; when the qi returns to the dantian below the navel, it is called regulating the breath. The spirit and breath are inseparable and natural. To maintain this tranquility and naturalness is called "do not forget", and to follow it is called "do not assist". If one can neither forget nor help, and deal with things in a quiet and gentle manner, with a lively mind and a free heart, then one can apply the "drilling" formula. At this point, we have entered a state of emptiness and darkness. We immerse our minds in this state, forgetting to remind, and then forgetting again after being reminded. This process repeats over and over again, just like a pool of water, making it clear again and again. Then all of a sudden, the mind and spirit vanished, and the spirit merged. Unconsciously, it was as if the Yang energy had emerged, the entrance of the mystic gate had opened, and the mysterious female appeared. The person was as if intoxicated. [Explanation] In the Internal alchemy, concentrating the mind and regulating the breath are the fundamental skills. It is also the top priority. However, the initial techniques of Neidan Gong involve three adjustments: regulating the mind, regulating the breath, and regulating the body shape. Although concentrating the mind and regulating the breath are the main parts of the three adjustments, without adjusting the form, they are still not complete. The so-called adjustment of body shape refers to the four methods of standing, sitting and lying down, which cannot do without the principles of uprightness, relaxation and softness. Of course, there are specific considerations for walking, standing, sitting and sleeping postures, but ultimately, the principle is to be relaxed and gentle. In ancient times, for those who studied Taoism, their disciples would follow their masters and master the method of adjusting the body shape in no time. Therefore, there were few special discussions on it in the Elixir scriptures. However, concentrating the mind and regulating the breath not only have internal benefits but also focus on external benefits. Therefore, the Elixir classics emphasize this in every possible way. However, if some scholars take concentrating the mind and regulating the breath as the only method without knowing that there is also the method of regulating the body shape, they will inevitably be at a loss as to where to start. Moreover, due to the failure to grasp the essence of regulating the body shape, they will be unable to concentrate the mind and regulate the breath. The saying goes, "To concentrate the mind and regulate the breath, to regulate the breath and concentrate the mind, one must do it all at once, in layers without interruption." In terms of layers, one should concentrate the mind first and then regulate the breath. When the mind can be concentrated, the breath is easy to regulate; when the breath is regulated, it will surely be more conducive to concentrating the mind. The two are both sequential and interrelated. Furthermore, the key to regulating the mind lies in self-cultivation outside of practice. If one's own refinement is not pure, no matter how one adjusts the mind during practice, it is difficult to achieve the effect of a peaceful and serene state of mind. If self-encouragement and self-motivation during work can solve problems, it is also the effect of achieving enlightenment in the outlook on life and the world outside of work. Gongzhong just had some minor matters on his mind in daily life. Once he was advised, he immediately resolved them. If the major issues regarding one's outlook on life and world view cannot be resolved, and one remains persistent and stubborn, no matter how much persuasion or encouragement is given, the problem will not be solved. Therefore, the method of concentrating the mind is valuable beyond the actual work. Furthermore, the qi point is the dantian, and it is very difficult for beginners to know its exact location. I'll show you a method: After concentrating your mind and regulating your breath, take each breath and return to the root point, which is the dantian, or the qi point. The place where true qi stirs is the dantian, which is also known as the qi point. There's no need to painstakingly pursue. The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.