Commentary on the Taiji Elixir Classic from "Collected Explanations by Mr. Sanfeng" ②

In his "Treatise on the Movement of Ji", Mr. Bai Ziqing said, "Confucius stated that ji is the initial phenomenon of movement, that is, a slight movement." He also said, "The Qian, which represents pure Yang, once it starts to move, will never stop and will not change its form." Mencius was good at cultivating a noble and upright spirit. There is a saying that "when the spirit is directly nourished, it will not cause harm." His "straightness" in nurturing means starting from the slight movement of the dry Yang and continuing until it reaches its maximum and strongest, filling the universe and the heavens. Therefore, "Zhi" is a general term for the vigorous and Yang energy. According to the 64 hexagrams of the I Ching, it can be manifested as the first line of the six Yang lines of the Qian hexagram, which is called the first nine. (Note: Among natural numbers, the odd numbers one, three, five, seven, and nine are considered Yang numbers, with nine being the greatest. Therefore, in the Qian hexagram, all six lines are called nine. From the first line to the sixth line, they are called the first nine, nine two, Nine three, Nine Four, Nine Five, and the upper nine.) The ninth day of the first lunar month indicates the initial and slight movement of the dry Yang. There is a saying that Yan Zi "received a good deed and his eyes were filled with sincerity" (Note: Yan Zi was Yan Hui, a disciple of Confucius.) Here, "goodness" refers to the true Yang energy, and "one" refers to the initial movement of the true Yang energy. "Every fist is firmly embraced" should return to a state similar to the nurturing of the mother's womb. Talk about the state and realm of qi that Yanzi achieved through practicing martial arts. The "one" he obtained is the "one" mentioned above. "Straight" and "one" are the same thing. This "one" movement occurs in the orifices of the human body at all times of the day and night. The key lies in being able to preserve it with stillness so that one can be aware of it when it moves. This process of seeking movement through stillness is to find flavor in the tasteless, and to exchange human non-action for the action of the Tao. Whether it's seeking a few, seeking a straight line, or getting one, it's all just like that. Note: Here, "ji" refers to the machine. Monks use "ji" rather than "ji" because "ji" is man-made and involves a skillful heart, so it is not used. The number "ji" represents the secrets of heaven, so "wood" is not used and artificial ornaments and chisels are removed. The number "ji" also indicates the initial occurrence of an action, which is why Confucius said, "Ji represents the slightest movement." The earliest movement of all things in the universe originated from the effect of the dry Yang qi, which is why it is also said, "If it is dry, its movement will be straight." This "straightness" does not refer to the narrow sense of absolute straightness, but rather the dynamic state of the state remaining unchanged, the movement ceasing, free from hindrance, without boundaries, without beginning or end, and without deviation. Lu Qianxu was a scholar of the Ming Dynasty. During the Jiajing period of the Ming Dynasty, he was saved by Huifeng. When discussing the "breathing regulation method", it states: "How can one not forget?" It is said to follow nature. What should one do without assistance? It is said to follow nature. How to defend? Say Yi Xi. How to follow? It is said to calm down. When there is rest, the rest will flow smoothly; when there is calm, the rest will be even. Is "restraint" and "compliance" two different things, one kind of balance? It is said, "If you know what to hold on to, you will know how to follow it." If one knows why to follow, one will know how to adhere to it. Whether it's two or one, it's actually not bad. From Fu Fanyue, only focus your mind and do not use any intention. Knowing the intention is not the true intention; the true intention emerges from stillness. The initial judgment of the Primordial chaos, free from defilement, is thus usable. Therefore, when one is about to die, one knows life but not life, and also does not know death. Life and death are profound mysteries of movement and stillness. Qian Xu Weng further discussed the "Method of regulating breath", saying: "For all those who regulate their breath to guide it, as long as they focus their minds on the qi points, their minds will be in the qi points, and they will silently inject into the Yin Qiao, which will interact without interaction and connect without connection." The ancient immortals have already confirmed that the principle of the interaction between the spirits of different bodies is the most detailed. The saying "Depart from form and connect with qi" is passed down orally in a different way. The saying "Men do not take off their clothes, women do not wear belts, respect as deities, love as parents" is all about concentrating one's mind and energy. Therefore, it is said, "The Way returns to nature." The "Shen Tong" states: "What nature does is not evil or false." This is what is meant by this. In his three discussions on the "Breathing Regulation Method", Qian Xu Weng said: "Nowadays, water unites with water, fire unites with fire, wind unites with wind, and clouds unite with clouds. This is the common sense." For those who regulate their breath, they combine the qi with the qi. Why should they be so strong? As long as one focuses their mind on the qi point, and the divine light shines on the Yin Qiao Meridian, unexpectedly, the sensation of one qi will be connected naturally. The "Tun Hexagram" states: "By lowering the humble with the noble, one can greatly gain the people." The Hexagram Xian states: "When one stops and rejoices, men are inferior to women, and thus prosperity is achieved." The I Ching has already mentioned the way of transition. The method of regulating the breath has its own merits and uses, and the elixir path is always present. [Annotation] Qian Xu was saved by Mr. Lu Dongbin during the Jiajing period of the Ming Dynasty. Note: Lu Qianxu was also known as Lu Xixing, with the courtesy name Changgeng and the pseudonym Qianxu. He was born in the 15th year of the Ming Dynasty, that is, 1520, and his death year is said to be the 29th year of the Wanli reign, that is, 1601. One theory holds that it was the 34th year of the Wanli reign, that is, 1606. From Xinghua, Yangzhou. In the 26th year of the Jiajing reign (1547), Lu Dongbin descended to his thatched cottage in Beihai and personally imparted the elixir formula, thus initiating a school that emphasizes both male and female cultivation and the practice of both life and nature. Later generations honored him as the founder of the Neidan Dong School. Mr. Lu Dongbin lived in seclusion and often combined the two "mouths" of the surname "Lu" into one character "hui", which is hard for ordinary people to understand its meaning. Later generations of alchemists respectfully called Lu Dongbin "Venerable Hui" based on this "Hui" sentiment. In his "Pranayama Method", he expounded: "What does it mean to never forget?" I said that was to preserve nature. What does it mean to be in a hurry to help? I said that was just going with the flow. Further speaking, how to defend? That is to attach the mind to the natural breath. How to get along? That is to regulate and guide the mind without interference, so that the breathing changes from turbulent ups and downs to calmness. The result of relying on breath is that the acquired breath is connected to the innate breath and has its own path of return. The calming effect is that natural breathing can exert its own self-regulating function to achieve even and peaceful breathing. Lu Youxu also answered the question of whether the application of "holding" and "following" in breath regulation is two different things or one. He said, "If you understand the method of holding, then you also understand the method of following." If one knows the way to follow, then one also knows the way to hold on. "Compliance and obedience can be said to be two different things, but they can also be said to be one." " I think that discussing them as two separate matters is for the purpose of analysis and explanation. If we talk about them as a whole without separating them, it's just a matter of concentrating. (Note: To concentrate one's mind means to calm one's spirit without moving or wavering.) For instance, just like an electric lamp in a frozen state of time and space, its light no longer emits but does not weaken, and the consumption of electrical energy stops. When concentrating, one must not move their thoughts. It should be known that the unmoving thought is the true nature of the innate primordial spirit, known as the true intention. The moving thought is the extreme phenomenon that the acquired consciousness spirit generates from the root of the primordial spirit of the previous heaven, and it is the end of the spirit. True meaning emerges only in stillness. Only when one practices martial arts and focuses the mind to the chaotic and mysterious state of the boundless, completely in the void and silence, can the spiritual knowledge and true perception, that is, true meaning, produced in such a state exert its mysterious and profound functions. Therefore, concentrating the mind means first dying the acquired human heart. Only when the acquired human heart is completely dead and then awakens from nature can one truly understand. Life actually has no idea what the situation of life is like, nor does it know what the situation of death is like. Life and death are merely the deeply hidden mechanisms of the universe's natural movement and stillness. Note: As the saying goes, "Life and death are the profound mechanisms of movement and stillness." Movement leads to life, while stillness leads to death. A state of neither movement nor stillness will neither come into being nor die. From the innate to the acquired, the heart of the Tao degenerates into a greedy one, moving and never remaining still, born and never dying. Therefore, prolonged movement must lead to prolonged stillness, and greed for life will surely result in evil death. This prolonged stillness without any movement marks the true end of life. A Taoist practitioner returns to the innate state from the postnatal, and the human heart returns to the Taoist heart, remaining still and motionless, dying and not giving birth. Therefore, long stillness must be followed by long movement; only when there is no life can there be no death. This prolonged movement without remaining still is the direct nourishment of qi without harm. It is the greatest and most powerful, filling the universe and sharing the same fate with it. Therefore, it can become the eternal life. Concentrating the mind is the way to gather internal medicine. For breath regulation, external medicine is used. Concentrate the mind in harmony with the breath, draw on the inside and draw on the outside, achieve the unity of heaven and man, and cultivate both life and nature. Therefore, concentrating and regulating one's breath is the first gateway to making a move. Mr. Qian Xu also said about the "Breathing regulation Method" : "For any breathing regulation that aims to guide the breath back to the true breath, one only needs to focus the mind on the qi points, with the spirit within the qi points, and silently pay attention to the Huiyin point, which is the Yin qiao. Then, the spirit and qi do not need to interact but naturally interact, and do not need to connect but naturally connect." Among the so-called Yin-Yang dual cultivation method of inter-body spiritual communication, the theoretical elaboration on the method of regulating breath is the most detailed. Ancient immortal masters have already stated it very precisely. However, this kind of cultivation method of exchanging energy without physical form has been directly passed down orally. Usually, it is only stated in principle that men do not wear clothes, and women do not wear clothes either. They just sit facing each other, with one respecting the other as a deity and loving the other as parents, and both concentrating their minds and energy on an equal basis. So it is said that the Dao returns to nature. The "Zhouyi Cantongqi" states: "All these are acts in accordance with the way of nature, without the slightest trace of lewdness or evil." " It precisely refers to the cutting and joining technique of the dual cultivation of Yin and Yang. Note: This chapter leads from breath regulation to the dual cultivation of Yin and Yang. It may seem contradictory or off-topic, but in fact, the content is consistent. First, Lu Qianxu originally discussed the method of regulating breath from the perspective of dual cultivation of Yin and Yang. Second, the principle of regulating breath in dual cultivation and pure cultivation is the same, that is, following the way of nature. In the sentence "Mo Zhu Yin Qiao", the two characters "Yin Qiao" should also be divided into metaphysical and physical. Youdaoplaceholder0 Formless, silently injecting Yin qiao, that is, the ultimate state of emptiness and stillness; Youdaoplaceholder0 there is form, and the silent injection of Yin qiao is the divine reflection on the huiyin point. A commentary is not a true one. It is extremely empty and still. Here lies the true message and the true meaning. To say that something is extremely empty and extremely still is not true emptiness or true stillness. Do not forget or assist. There should be restraint and compliance, guidance and direction. The subtleties in this process always lie in one's own observation and understanding, as well as in one's own grasp and control. After discussing the Dharma twice, Mr. Qian Xu once again commented on this: "Now we can observe the phenomena in nature. Water and water are in harmony, fire and fire are in harmony, wind and wind are in harmony, and clouds are in harmony." This is all natural common sense, that is, only those of the same kind can unite. Then, regulating one's breath is also a manifestation of this common sense. It's just that one's breath contains one's breath. Why should one deliberately do it? Qi is governed by the Dao in its original innate state. As long as one focuses their mind on the qi point and the divine light shines on the Yin Qiao, the convergence of the spirit and qi, as well as the occurrence of true Yang, do not need to be anticipated or waited for; they will naturally manifest. The Hexagram Tun of the I Ching states: "If a noble person above can draw close to a humble one below, he will win the hearts of the people and the world." The Hexagram Xian of the I Ching states: "If a man is devoted and willing, and can lower his stance to propose to a woman, such sincere love will surely be harmonious and fulfilling." The I Ching can be said to have expounded on the way of the connection between Yin and Yang very incisively and specifically. (Note: This explanation of the Xian Hexagram also implies the art of transition.)" This kind of sexual intercourse between a man and a woman is completely consistent with the principle and method of breath regulation. It has key points, a process, specific areas, and effective application. The elixir path must always follow it. Note: There are countless things in the world, but the principle is the same. Not to mention that the alchemy can draw on the principles and methods of the transition between men and women, the three teachings, the nine schools, the hundred occupations, and the thousand trades can manage a family, govern a country, and pacify the world. If one adheres to these principles and methods, affairs will surely thrive; if one goes against them, governance will surely be poor. The master said: I talked with Hanxu about the way of returning the golden liquid and the great Elixir seven times and nine times. Hanxu said: According to the master, both are wonderful uses of the knife and the jade. He saw Han Xu write the "Chapter on the Two Earths of Wu and Yi" one day, which was in perfect harmony with the original meaning. Therefore, he recorded it and passed it on. If a scholar desires immortality, he cannot communicate with the divine without this. Han Xu said: "The 'Wuzhen Chapter' states: 'If one has not yet defended oneself after leaving the barrier, even if it contains the four symbols, it cannot be regarded as a pill.'" It was only because they both cherished the true earth that the golden elixir was returned. These four lines of poetry perfectly embody the essence of harmony. In fire, water and mercury are produced; in water, gold and lead are formed. The four elements of wood, fire, metal and water are contained between Kan and Li. At this time, Li contains Ji and Kan contains Wu. The two earth elements are mutually reinforcing, and the four elements can be combined. Or is it said that the true intention belongs to the earth, and the earth is formed by itself; to achieve it, there must be a balance between two intentions? It seems so, yet it is not. When a name is given, the meaning is one; when a name is given, the earth is two. By dividing one meaning into two, there are two earths that can be named, and thus the distinction between the inside and the outside can be made. However, one must know both movement and stillness. Originally, the earth is an external medicine and the true Yang within the Yin. It mainly relies on movement. Therefore, the time of the Kan period is taken to monitor its movement. Knowing the intention of movement means taking the time when movement is known as one earth. The earth of Ji is an internal medicine, representing the true Yin within the Yang. It mainly focuses on stillness. Therefore, after filling and leaving, one should cultivate stillness. Knowing stillness is the meaning, that is, the time when one knows stillness is regarded as one earth. This one intention can be divided into two, and thus can be called the two superior ones. When the two intentions are combined into one, there is no need to be bound by the two realms and no need to hold onto the inside or outside. However, it is certain that one can achieve both kinetic energy and tranquility. Originally, the earth of Ji is the inner elixir, and it can also be transformed into the earth of Wu. By leaving the sun and reflecting the moon, one can plant lead and obtain lead. One can only see Wu but not oneself. Stillness can enter movement. Wu Earth is an external elixir; it can also be regarded as one's own earth. By dispelling Yang and supplementing Li Yin, one can plant mercury and obtain it. One can only see oneself and not Wu, and kinetic energy is in harmony with stillness. These two meanings are combined into one and are not confined to the two realms. But if we each hold the true land, do we each hold a part of it, and do we share a part of it? A smart and lively person is self-evident. The way to return the golden elixir must be based on this true intention. It is not only about harmonizing the four images but also being able to control them. Why? The wood conceals fire. When thrown into a water town, the fire ignites. The wood carries metal and rises. Mercury goes away and returns. The fire gains metal and returns. Gold is born in water. When the water boils with the power of fire, the gold follows the wood. When the lead is removed and then returned, the gold is restored by the fire. The technique of returning Golden Fire is to return the Golden Liquid pill seven times and nine times. If one desires to achieve great success in the elixir, what is there to do without this true intention? Ziyang said, "The red dragon and the black tiger are each in the west and east, and the four symbols are combined in the middle of Wu Yi." Tao Xian said, "A dragon emerges from fire; a green dragon turns into a red one." The tiger turned to water, and the white tiger was renamed the Black Tiger. Just these four characters, dragon, tiger, red and black, already embody the four symbols. "Intersection means gathering in clusters." Foolish note: For those who make elixirs, if they want the four symbols to gather together, they must make the five elements converge. What they call "Wu Yi Zhong" is not Li Zhong or Kan Zhong, but the center of the central palace. When the east and the west are separated and the knife and the jade are combined, the two objects transform into the four symbols. The four symbols cluster into one village, and the five elements converge in one village. When the five elements converge, the elixir is formed. Therefore, the following two lines say: "Furthermore, 姤 can be applied from then on. Who would say that the golden elixir would not succeed?" When 姤 is applied again, it is the fire symbol of October. Enter the fire in the process of recovery and wait for it to retreat at 姤. By applying the method of extraction and addition, the natural moderation can be achieved, and the golden elixir can be completed. The Dan School uses Wu Ji as the knife and earth as the GUI, forming characters and shapes to convey the meaning of striking and uniting. However, it is well known that the two earths are the GUI, while the Wu Ji is the knife, which is rarely known. Qian Xu said: There was a local person who understood the meaning and comprehended "" (pronounced as "ni"), the character "丿" (pronounced as "ji"), and the character "wu" had no origin before it, seemingly having obtained it. The hidden clouds are not without roots. The score is composed of numbers to form a character, each character to form a stroke, and then the left and right sides are combined to play. All the methods are contained in one character. This is what is based on the sheet music. The character "" has the radical "ji", and "丿" has the radical "wu". The two characters "wu" and "ji" are combined with the two characters "dao" and "GUI", hoping that people will combine the two characters "li ji" and "kan wu" into one. The immortals' secret sayings are often like this. The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.