Commentary on the Taiji Elixir Classic: "Collected Explanations by Mr. Sanfeng" ①

Author: Kong De. Note: "Ji shuo" refers to the collection of miscellaneous sayings. It is not a specialized discussion on a specific issue. The master said: "In the vast and clear celestial realm, many immortals have come to wander and left behind elixirs. This is also to enlighten people's consciousness of the world." Why should people in the mountains seek out Yao grass or pick fairy flowers? These are merely life-saving amulets and elixirs for longevity. Here I specially excerpt and store it for the public good and the land of the way. Bai Ziqing's "Regulating Breath Technique" states: "Regulating breath involves rules, tools, and heat control. These three elements are intricately interwoven and have a wonderful effect. Once you are familiar with them and think deeply about them, you will start from 砉." However, when regulating the breath, there should be a sense of intake. The mind should be both humble and modest, and only then can the essence enter the tripod. This is what is called the method of shrinking the land. As long as there is a breath of extraction, the spirit will not move or extract it, and the medicine will naturally comply. It's like holding a cloud hand. When there is sexual intercourse, one must have a state of great concentration of the six senses and no thoughts should arise. When there is a breath of fire, it is forced by the mind. This is what is called the rise of Xun wind and the movement of Kun fire. There is the breath of the retreating talisman, which is restrained by the spirit. This is what is meant by returning to its root and restoring its life. There is the breath of bathing in the year of MAO and You, which is just a gentle character. All kinds of breath regulation, methods and instruments should be referred to, and the height of the regulation should be appropriate. Mr. Zhang Sanfeng said, "All the celestial realms and blessed lands have always been places where many immortal immortals who have achieved success in their cultivation retreat." They often leave behind some practical tips and then depart, which is also their kind intention to enlighten people and the world. In the future, those who go to the mountains for cultivation should not seek other miraculous remedies. Those who can obtain these elixirs are life-saving talismans and life-prolonging pills." Today, I have copied and preserved the important ones of the elixirs I have obtained, for the reference and backup of those who dedicate themselves to the good way. Note: Looking at this passage, one should know that "The Collected Sayings of Mr. Sanfeng" was compiled by Mr. Li Xiyue. "Ji Shuo" is the additional comments, supplements and elaborations made by Mr. Sanfeng on the obtained elixir secrets. Although it does not distinguish the sequence of steps, its explanations on related issues are incisive and especially suitable for beginners to contemplate. Bai Ziqing (Note: also known as Bai Yuchan, dates of birth and death unknown) was a Taoist priest of the Southern Song Dynasty and the fifth patriarch of the Southern Branch of the Neidan School of Taoism. After his death, the imperial edict bestowed upon him the title of "Purple Pure Man". The "Regulating Breath Technique" states: "The practice of regulating breath can be divided into three aspects: method, instrument usage, and heat control." However, these three aspects need to be intricately combined like preparing a traditional Chinese medicine prescription in order to achieve the desired effect." One should be familiar with these and have a profound and broad understanding of them. Only in this way can one remain calm and composed and handle the work with ease when making efforts. However, when it comes to the degree of breath control alone, it is rather subtle. When there is the regulation of the breath control through intake, and the method is to be humble and modest in the heart, then the true essence can enter the furnace of refining the elixir of the body and mind. This is called the method of shrinking the earth. (Note: The heart spirit is the internal medicine, and essence and energy are the external medicine. If the heart spirit cannot be humble and modest, the internal medicine will not be able to do so, and it will be difficult for the internal medicine to attract essence and energy from the external medicine.) At this moment, the external medicine seemed as if it were far away. Once the internal medicine is ready, the external medicine immediately arrives, as if it were right in front of you. To summon the medicine that is far away from the horizon is like having a method to shrink the land. There is the regulation of the breath control during the process of taking the breath. The method lies in keeping the mind still and not having the thought of taking the breath. Then the medicine will naturally return. This is called "holding the cloud hand". (Note: Medicine refers to essence and energy, which are intangible, formless, and spiritual things.) Just like clouds and mist in the air, if there is wind in the air, the clouds will disperse; if there is no wind, the clouds will stay. The mind is like the sky, and the thought is like the wind. When the mind is agitated, the wind blows away the clouds. But when the mind remains still, the clouds of essence and energy remain without leaving. This is called self-extraction without extraction. Therefore, being able to observe quietly is called holding the cloud hand. "Hand" is a term used by experts, such as a skilled hand or an experienced hand. The method of regulating the breath during copulation lies in the fact that a person's sensory perception and thinking are completely in a state of stillness, with no thoughts arising at all. The method of regulating the breath and heat with the breath of fire lies in using the true intention to urge when the true qi is strong and vigorous. This is what is usually referred to as raising the Xun wind and transporting the Kun fire. (Note: True intention urging means guiding the true qi from the Huiyin point to the coccyx and ascending along the Governor Vessel.) Force is not exerted with brute force, but with the concentration of the mind. Concentration is not dead focus; it is quiet and single-minded. The Qi Xun wind is coordinated with the internal and external breathing layers. The external breathing refers to the breathing through the mouth and nose, and the internal breathing refers to the fetal breathing. At this time, the frequencies of the internal and external breathing are the same. The true intention is to focus on the inhalation and guide the qi to rise, while the exhalation is ignored. When the fire of Kun is Yun, Kun represents the ultimate state of Yin and stillness, as well as the ultimate state of softness and compliance. The true Yang energy comes first, followed by the gentle and calm meaning, which is the Kun fire. The method of regulating the breath with the breath of the retreating talisman lies in the fact that after the completion of the weekly movement, the spirit gathers the qi and returns to the state of emptiness and tranquility. This is called returning to one's roots. (Note: Qi arises from nothingness, is born and transported, transported and transformed, transformed and returned to the void to be nourished.) Only when there is birth and nourishment can the image of continuous vitality be formed. From the innate to the acquired, Qi is the mother of the spirit, and qi gives birth to the spirit. From death to birth, the spirit is the master of qi. When the spirit is restrained, qi gathers. The function of the divine spirit is like the plants in nature, growing in spring, flourishing in summer, reaping in autumn and storing in winter. Only by returning in this cycle can there be rebirth in the following year. Spring growth and summer flourishing represent the advancing fire, while autumn harvest and winter storage represent the retreating talisman. There is a regulation of the breath control during the MAO and You bathing sessions, and the method lies merely in maintaining a gentle and soft state. Note: When advancing fire, do not advance it too forcefully or too quickly; this is called the "MAO bath". When retreating talisman, do not retreat it too hastily or too deeply; this is called the "Bai Bath". The bather is a metaphor for tenderness, nourishment and leisure. All these breath control techniques, as well as the methods and tools used, must be interrelated and referred to for a deeper understanding. One should personally observe and seek advice from those who are currently engaged in the practice of breath control and those who have already achieved success. Only in this way can the practice of breath control be carried out appropriately. Note: Regulating the breath is to make the spirit control the breath and the breath control the qi. The breath is the medium, and the medium is the spirit and the qi. The so-called adjustment is half dependent on people and half in accordance with the will of heaven. To rely on people is to follow the laws of heaven. "Shun Tian" means that heaven is in harmony with a person. In a word, just go with the flow. To understand nature, follow nature, and utilize nature - this is to rely on people. To abide by nature, to accept nature, and to be natural is to follow the will of heaven. Following people and conforming to nature is the principle of regulating breath. Zi Qingweng's "Xuan Guan Jue" states: "Xuan Guan is the path of seeking the mysterious, the mysterious and profound mechanism." It is both substantial and useful." What is "body"? Still and motionless. What does "use" mean? Feeling it and then understanding it. When there is stillness, at the beginning of the convergence of the spirit, 絪絪 yun-yun-, mud-hun, this is a stage. The so-called Four Elements and Five Elements are not in the same place. At the moment when the spirit and spirit converge, in a daze and silence, in a vast and hazy state, it is yet another hurdle. This is what is meant by being soundless, odorless, without inside or outside. When it reaches the state of extreme stillness and vitality, the application emerges, mixed and intermittent, emerging abruptly. The true energy rises from the rules, marking another stage. It is said that the place where thoughts arise is the mysterious female. Where the thought arises, one is intoxicated and revives, with a sudden awakening of spiritual awareness, marking another stage. It is said that when the time comes, God knows. At this moment, by using spiritual perception and maneuvering the airflow, it slightly pushed past the tail end, marking another stage. The so-called "turning the Kui Gang Yun Dou Biao" is precisely at this moment. The door of the bath closes again. Fly onto the mud ball and pass another level; Returning to the root and returning to the mission, bathing in the Youhu pass again; A great break, great tranquility, emptiness and forgetfulness, returning to another level of ultimate stillness. The essence and function of the entrance hall are like this, and all the theories worth a thousand pieces of gold are within it. [Annotation] In his "Xuan Guan Jue", Mr. Bai Ziqing said: "The so-called Xuan Guan is the gateway to seeking the original essence and the mechanism to open the door to the mysterious." The entrance hall is both substantial and useful." What is the essence of an entrance hall? That is to remain motionless. (Note: This state of stillness and stillness is not dead silence or drowsiness, but rather a clear and clear state where the mind returns to its original position.)" What is the function of Li Guan? That is when one's feelings come to fruition. (Note: This kind of intuitive response that follows the ebb and flow is not about following the ups and downs, but rather a clear, unadorned, and transformational intuitive response where the void responds to the void, events respond to events, and things respond to things.) Just like a bell hanging in the air, when struck, it responds immediately. If struck hard, the sound will be wide; if struck lightly, the sound will be faint. In the practice of meditation, one should first seek the motionless body at the entrance hall, abandon one's mind and thoughts, and enter the chaotic and mysterious realm. When this state is maintained for a certain period of time, the spirit will undergo copulation and blending. At the beginning of the divine copulation, the scene and feeling are 絪絪 yunyun, hunhun wancang, which can be regarded as entering the entrance hall of a certain level. The so-called "reaching the point where the Four Elements and Five Elements are not in place" usually refers to the scene of this layer of the entrance hall. (Note: The Four Great Elements, in Buddhism, refer to earth, water, fire and wind; in Taoism, they refer to Dao, heaven, Earth and man.) The Five Elements, namely metal, wood, water, fire and earth. Here, the "Four Elements and Five Elements" generally refer to all tangible and intangible phenomena. The so-called "the Four Elements and Five Elements are not in place" refers to entering a state where there is no one, no self, and no object, all returning to the void. When the spirit is fully fused and mixed, the practitioner is no longer aware of his own existence and is in a state of drowsiness, silence and confusion. This is yet another level of entrance hall. The phrase "silent and odorless, neither inside nor outside" usually refers precisely to this level of the entrance hall. (Note: The first two foyer halls are the two progressive levels mentioned in Chapter 16 of the Tao Te Ching as "reaching the ultimate state of emptiness and maintaining a firm state of stillness", starting from the initial state of emptiness and stillness.) To complete emptiness and tranquility." Because the heart is dead but the Dao is alive, and the heart is still but the Dao is stirred, the void and stillness reach their ultimate state. The innate Yang energy begins to stir in the static state, and the function of the entrance hall thus emerges. Once the true Yang energy sprouted, it emerged in a jumble and gushing manner. (Note: "jumble and gushing" refers to the growth of energy like a thread that cannot be pulled out.) "Wu Wu teng" means that the operation is full and dense, like steam in a cage. This true Yang energy emerges from the perfect realm, which is another level of the entrance hall. This is the scene of "all things working together" as described in Chapter Sixteen of the Tao Te Ching. The common saying "The place where thoughts arise is the mysterious female" refers precisely to this level of the gateway. Note: Thought is the true thought, that is, the action of the primordial spirit. The primordial spirit refers to the mind of the Tao and the mind of Heaven. Xuan is the original source, that is, the true Yang energy. The female is the mother, that is, the true Yang energy gives birth to life. Due to the true thought driving the generation of true Yang energy, and the generation of true Yang energy giving rise to the spiritual awareness that follows the true thought sensation, at this time, the state of practice reaction is like the first awakening after getting drunk, manifested as the purest and most enlightened enlightenment (Note: The primordial spirit transforms from the ignorant innate state to the knowledgeable acquired state, and from the infinite state to the Taiji state. The infinite state can be regarded as the original form of the natural universe, and the Taiji state can be seen as the original form of the small natural universe. The primordial spirit can be called the primordial spirit in the original form of the natural universe. When it is transferred to the original form of the small natural universe, because it is manifested as role-playing and personalization, to distinguish it, it can be called the clear spirit or the true meaning. In ancient elixir classics, there is a distinction between the essence and function of the primordial spirit and the true meaning. However, the term "primordial spirit" is often used interchangeably, which often makes it difficult for readers to distinguish between their essence and function. Therefore, this clarification is made to facilitate future learning. This is yet another level of entrance hall. The phrase "When the time comes, the divine will know" usually refers to this level of standing. (Note: This is the situation described in Chapter 16 of the Tao Te Ching as "I have manifested its recurrence.") At first, it was in a daze and silent state, but now it was crystal clear. At this point, the practitioner, with the true meaning of the enlightened spirit in place, allows the true Yang energy to arise freely, completely following its natural course. It seems as if I and the true Yang energy are a puppet, completely swayed by the natural laws of the Great Way. When its energy becomes strong and vigorous to a certain extent and there is a possibility of reversing the situation to the heavens, I follow its trend with my true intention, gently guiding and pushing it past the tail end, allowing it to ascend along the Governor Vessel and carry out the circulation of the celestial body. This is another level of the entrance hall. The phrase "Wozhuan Kui Gang Yun Dou Biao" usually refers to the usage of the entrance hall at this level. (Note: This is used to refer to the fact that the rotation of the Big Dipper around the sky has the function of controlling the four divisions and the five elements, and is a metaphor for the role of the true meaning in the rotation of the sky that refines qi and spirit.) That is the main content of the phrase "I reveal its recurrence" in Chapter 16 of the Tao Te Ching. The flow of qi between the ridges and the bathing at the MAO door serve as another level of the entrance hall. The Qi rising on the mud pill is yet another level of the entrance hall. The qi then descends along the Ren meridian and takes the Youhu bath in the Huangting Palace of the Middle dantian, which is another level of the entrance hall. Finally, the qi returns to the lower dantian, which is sealed and warmed. The practitioner once again enters a state of great rest, great tranquility, and emptiness and forgetfulness, reaching another level of the entrance. (Note: In the Tao Te Ching, the phrase "I manifest my return" shows the aspect of true intention moving. This "my return" behavior ends when the qi reaches the clay pill.) After the qi descends along the Ren meridian, the true mind is in a state of tranquility, so that "all things, though numerous, return to their roots." When the qi returns to the lower dantian, it is called "returning to the root and returning to life", and the true meaning follows the "returning to the root" to be "quiet". The essence and function of the entrance hall are these. No matter how incisive or complex the explanation of the entrance hall is, it is nothing more than this. Note: This theory is related to nine aspects: First, the beginning of the spiritual union; Second, in the midst of the spiritual union; Three, stillness leads to the emergence of Yang; Four, True Intention and Clear awareness; Five, acting against one's will; Six, Bathing at the MAO Gate; Seven, Qi reaches the clay pills; Eight, Bathing in Youhu; Nine, restore emptiness and tranquility. Among these nine levels, the first four levels progress from two levels of stillness to two levels of movement, the last four levels from two levels of movement to two levels of stillness. Only the fifth level in the middle is stillness within movement and movement within stillness, reversing Yin and Yang and achieving immortality and reality. The value lies in this. Zi Qingweng's "Lu Ding Jue" states that four hundred characters are suitable for thorough study. The poem "This Is an extraordinary Insight" fully reveals the wonders of the tripod vessel. The two characters "This insight" can be viewed from both internal and external perspectives. The "extraordinary" part is a compliment. The combination of heaven and earth forms the outer orifice, while the storage of the vital energy within it constitutes the inner orifice. When the vital energy converges, Kanli gives birth; when Kanli converges, Yuanjing is produced. This essence is no ordinary one; it is the most precious treasure of the White Tiger Head Classic. Those who obtain it will immediately ascend to the immortal realm. This is what Dan Yan said. If Xiaodan is used, one can tell others, "This orifice is not an ordinary one. Yin and Yang are combined and are called the Two Qi Points. True Yang is generated inside." This will make it clear. Immortals have three secrets: heat control, medicine, and cauldrons. This poem embodies all the subtleties of the cauldron. [Annotation] Mr. Bai Ziqing's "Lu Ding Jue" states that the four hundred characters of Golden Elixir should be studied and comprehending in detail. (Note: The 400-character Golden Pill was written by Zhang Boduan, a true immortal of Ziyang in the Northern Song Dynasty. Later cultivators believe that this work encompasses all the mysteries of Golden Pill cultivation.)" The poem "This Orifice is an Extraordinary Orifice" (Note: One of the four lines in this section reads: "This orifice is an extraordinary orifice, formed by the combination of heaven and earth, known as the divine Qi point, which contains the essence of Kan and Li.") However, there is another collection of the last two lines that read, "They are called the two Qi points, and true Yang energy is generated inside." Although the text is different, the meaning is the same. The four sentences quoted by Bai Ziqing, which are the latter, truly reveal all the mysteries of the "furnace and cauldron". The two characters "This orifice" should be understood as two inner and outer orifices, that is, two cauldrons and tripods. "Extraordinary" is a word of praise for "this orifice". The boundless universe where heaven and earth are in harmony is the outer orifice. The human spirit is hidden within this boundless essence, which is the inner orifice, also known as the orifice of Taiji. In terms of the Eight Trigrams, Qian represents pure Yang and Kun represents pure Yin. The primordial spirit symbolizes the pure Yang of Qian, and the primordial spirit symbolizes the pure Yin of Kun. When Qian and Kun are combined, Kun Yin gains one Yang to form Kan, and Gan Yang gains one Yin to form Li. When Kan and Li intersect, that is, the true and Yin of them unite and combine to form the primordial essence. The primordial essence is the primordial source that generates all things. This is in terms of the formless and shapeless primordial essence. Therefore, this essence is not the ordinary, tangible and visual essence that people can recognize later in life. Instead, it is the White Tiger Head Sutra specifically referred to in alchemy, a supreme treasure that elevates the quality of life. Once one acquires it, they can quickly become an immortal. (Note: "Xian" refers to a person who is beyond the primordial quality and life function, that is, the alienated category of human beings.) This is a metaphor for the effect of the small elixir (Note: it refers to the combination of true Yin and true Yang within the body, also known as the Jade Liquid Returning Elixir), so a clever way was thought of to reveal it, saying: "This orifice is an extraordinary orifice. The combination of Yin and Yang is called the Two Qi Point, and true Yang is generated inside." Once you understand the mystery within, its meaning becomes crystal clear. There are three secrets that immortals do not want to disclose to outsiders in their cultivation, namely, medicines, heat control and cauldrons. The poem just mentioned has fully revealed the mysteries of the cauldron. The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.