The commentary on the Taiji Elixir Classic, "Direct Explanation of Mysteries", is based on a single grain of millet

Kongde [original text] This thing is true lead and true mercury in the Taoist sect. Once obtained, it is truly obtained. When one does not focus on the universe ①, but cultivates oneself and keeps the mind ②, and understands the truth and sees one's nature ③, one gathers a burst of anger ④. Within half an hour, one immediately gains millet and black pearls, which appear on the Qujiang River ⑤. When the knife GUI enters the mouth ⑥, in an instant, all the orifices open, all the meridians open simultaneously, and all the muscles, bones, internal organs and flesh of the body turn into qi, similar to the external mercury ⑦. At this point, only through the practice of a hundred days of rice cultivation can one achieve miraculous results. Once attained, it will last forever, remaining in the world and preserving the form ⑧, refining the spirit and restoring emptiness ⑨, and becoming one with the Tao. [Note] ① To set up a furnace and a tripod both inside and outside the body: That is, to regard the external body as a furnace and the internal dantian as a tripod. A furnace is a vessel used for placing a tripod and burning it for refining, while a tripod is used for refining elixirs. ② Cultivate oneself and keep the mind: Cultivating oneself means to eliminate the impurities and selfish thoughts acquired later in life and to cultivate a clear and impartial mind from birth. "Holding the mind" means maintaining the innate clear and pure mind. ③ Understand the truth and see one's nature; To understand the principle, the principle refers to the laws and regulations of natural movement, which are inseparable from Yin and Yang. Understanding the principles does not merely mean having a sudden enlightenment in theory. Here, it mainly refers to the ability to comprehend and understand the laws and principles reflected in the natural movements of the body and mind by oneself. Confucianism holds that principle is Taiji. The demonstration of Tai Chi is the natural demonstration of one's nature. To understand the principles is to reveal one's true nature. ④ Cluster outburst: When self-cultivation is perfected, the will of heaven is revealed, the natural order follows, and the innate nature emerges. The spirit is connected to the breath, and the breath is linked to the spirit. When it is concentrated in the dantian, it is called gathering a cluster of fire. Those who have gathered together, with their minds united, maintain this state and do not get lost. The one who is angry is maintaining a state of unity between his mind and his breath. ⑤ Above the Qujiang River: "Jiang" refers to the dantian where the water for refining kidney essence transforms into qi, and "Qujiang" refers to the path where qi flows in the opposite direction, which can be regarded as the Ren and Du meridians. Above the Qujiang River, the first two meanings have developed into an inner environment where the body and mind are empty and clear. In this internal environment, the qi of the dantian constantly emerges, like the rippling water of a river. The upper dantian becomes white, like the moonlight shining brightly, making the entire state as clear and vast as the reflection of the river and the moon. In Lu Chunyang's "Qin Yuan Chun Dan Ci", there is a line: "On the Qujiang River, I saw the moonlight shining brightly." Yuan Yuyan's commentary on the "Cui Xu" chapter states: "The moon is bright on the southwest road, and great medicinal herbs are also produced here." Remember a line from an ancient poem: "The magpie Bridge stretches across the Qujiang River." This "Southwest" refers to the Kunfu Meridian, and "Southwest Road" is the ascending line of the Du Meridian. Some ancient people also referred to "Qujiang" as the small intestine or the mouth and nose, which were probably local reactions of this internal environment. ⑥ Dao GUI Entrance: Dao GUI is the collective term for the two types of earth, Wu and Ji. Ji Earth represents one's own true spiritual understanding, while Wu Earth represents the external primordial spiritual awareness. When the true intention remains still and the primordial spirit converges, it is called the entry of the knife and the jade. The Dao GUI is also the smallest unit of medicine measuring instrument in the Gu family. It is extremely precise, symbolizing that the true intention and the primordial spirit are in harmony, neither too much nor too little, just right. ⑦ External mercury: The visible mercury from the outside, crystal clear and transparent. ⑧ Live in the world and retain the form: Preserve the physical body and live in the world forever. ⑨ Refining the Spirit and Restoring the Void: Transforming the physical body into a superhuman life form of qi transformation, that is, becoming an immortal. The term "a grain of millet" has different metonymy expressions in the three schools of Confucianism, Buddhism and Taoism. A grain of millet, in Taoism, is likened to true lead and true mercury, a genuine elixir. Once obtained, it will forever provide an unceasing guarantee for life. To cultivate a grain of millet, one should not wrongly adopt the methods of gathering from heaven and earth, from the essence of the sun and moon, or from the rooms of men and women. The key lies in setting up a stove and a tripod from the inside and outside of one's own body. The external body is the furnace for refining the elixir of millet, and the hidden dantian is the tripod for refining the elixir of millet. In this sense, to settle down is to set up a furnace, and to be at ease is to place a tripod. In meditation and practicing martial arts, one should first eliminate distractions, purify the mind and nature into a pure, clear and bright state, and maintain it for a long time. This is called self-cultivation and keeping the mind steady. Then, the Yin and Yang energies within the body, without the interference of the acquired consciousness and spirit, undergo a natural and non-action transformation from the acquired to the innate in accordance with the innate natural laws, with the clear rising and the turbid descending. This kind of transformation is the transformation of the Tai Chi form, the transformation of the principle, and also the manifestation of the natural function. When this transformation of everything returns to nature and non-action, without the slightest artificial element, it is the clarity of understanding the truth and seeing one's true nature. At this point, one must maintain this state, integrating the mind and the breath into one, concentrating it on the lower elixir, neither forgetting nor assisting. This is called the accumulation of fire. In this way, within half an hour, that is, not long after, one can immediately obtain millet and black pearls. When it is said to be mysterious, this "mysterious" means profound and also the meaning of the original essence. This black pearl was originally produced in the area of the kidney water in the lower dantian, thus it is metaphorical to be above rivers and seas. It will then ascend along the Governor Vessel in the opposite direction and converge with the True Yin spirit of the Niwan Palace, subsequently radiating wisdom light that illuminates the entire body. This scene is like the full moon on the fifteenth night of each month, shining upon the vast and clear river and sea, bright and clear, ethereal, vast and boundless, vivid and lively. Therefore, Dan often made the analogy of "the moon over the Qujiang River" in his lament. The waiting for the emergence of the millet and black pearl is realized through the true intention of non-action. The occurrence of the Millet and Black Pearl is a timely message sent by the external primordial spirit along with the appearance of the millet and Black Pearl, through the transmission of its spiritual perception information, allowing the true meaning to be recognized by the spirit in a timely manner. This combination of spiritual knowledge and spiritual perception is extremely subtle and harmonious. Just like traditional Chinese medicine with extremely precise weighing, extremely precious quality and the least unit quantity, they must be matched in equal proportions. Once it is balanced like a scale, along with the field energy radiation of the millet beads, it gradually opens up from its small and insidious orifice to the simultaneous opening of all meridians throughout the body. Every cell in the body also opens up, and all the muscles, bones, internal organs, and flesh and blood transform into a unified energy. The inner scene is filled with love, and the body is no longer a body, but a crystal-clear and transparent body like mercury. At this point, it takes about a hundred days of continuous practice to achieve the perfect state of the divine spirit and the initiation of the holy fetus. This actually reflects that the innate foundation of life has been firmly established and will no longer be eroded or lost due to the influence of love. Once gained, it will be gained forever. At this point, if one does not continue to cultivate at a higher level, one can maintain the youth of life forever and live a happy life in this world. If one continues to practice the art of refining the spirit and restoring emptiness, after ten months of pregnancy, three years of breastfeeding and nine years of facing the wall, one can become a celestial immortal with both a wonderful spirit and form, and be united with the Dao. Note: The term "a grain of millet" in the Dan School, when translated into modern language, can be called "the atom of life". In an ordinary person's life, there is only one atom of life bestowed by nature and the universe when parents have sexual intercourse. This atom cannot be controlled by oneself, but it can be exhausted by oneself. Monks observe and imitate nature with their subjective initiative, recreate their own lives for a second time, and regard themselves as atoms of life. This initiative lies in one's own actions, and the life atoms obtained can be controlled by oneself, so one can have it once and for all. This is the mystery of alchemy cultivation and also the fundamental difference in the nature of life between those who have achieved enlightenment and ordinary people. In Buddhism, this thing is said to be the true and wonderful enlightenment of emptiness. At the lower end, by refining demons and seeing one's nature, in an instant, the true fire of Samadhi was initiated ①, returning to the original and the essence, observing one as a whole, the earth became a treasure, with myriad rays of rosy light, and the five eyes and six senses ②. Alchemy has an indestructible body and has mastered the unpredictable wonders of ghosts and gods. [Note] ① Samadhi True Fire: A term used in Buddhism. It refers to the potential energy triggered by determination. The Taoist scriptures hold that the true fire of Samadhi is the fire of the ruler, the fire of the subject, and the fire of the people. The fire of the ruler is the heart fire, the fire of the minister is the kidney fire, and the fire of the people is the bladder fire. ② Five eyes and six Connectivities: A Buddhist term. The Five Eyes refer to the five wisdoms, namely the wisdom of the nature of the Dharma Realm, the wisdom of the Great mirror, the wisdom of equality, the wisdom of wonderful observation, and the wisdom of achieving action. It is equivalent to the so-called great wisdom of perfect communication in Taoism. The Six supernatural Powers, also known as the Six divine powers, are: the Divine Foot Power, the Celestial Eye Power, the Celestial Ear Power, the power of other Minds, the power of destiny, and the power of the elimination of defilements. It generally refers to having extraordinary abilities beyond those of ordinary people. The concept of "a grain of millet" in Buddhism represents emptiness, wonderful existence, and awareness. Vacuum refers to its existence without any visible or named form. The wonderful existence refers to its objective existence with the characteristics of a vacuum, and all phenomena of existence occur from it. Awareness, that is, the nature of clear enlightenment and thorough understanding, the nature of the way. When Buddhism starts to cultivate martial arts, it aims to pursue the wonderful and enlightened nature of emptiness, but first it must also eliminate all the "demons" of miscellaneous thoughts and complicated thoughts. All distractions and excessive thoughts are obstacles to approaching the wonderful existence of the void, thus they are called demons. Therefore, only by eliminating demons can one understand the mind and see the true nature, and obtain this millet and black pearl. After obtaining the black pearl, one stabilizes again and again. The latent energy is released from the internal accumulation to the limit, and the body and mind return from the acquired to the innate. This process is to thoroughly explain the acquired polarization of the body as the innate non-polarization, releasing from matter into qi, from reality into emptiness, from darkness into light, and from obstruction into smoothness. So as long as one perceives the wonderful existence of the void, this single grain of millet, and keeps it from leaving, the body and mind will become a clear and void whole, and the physical body, this land of life, will undergo a qualitative change. Not only can one possess great wisdom, but also great supernatural powers. Not only can it cultivate an indestructible body, but it can also achieve a mysterious dao that even ghosts and gods cannot fathom. In the Confucian school, this object is said to be Wuji and Taiji. In terms of the outer heaven and earth, the Wuji is the state before the sun and moon around the heaven and earth are judged. The four dimensions above and below are in a state of confusion, like mist and water vapor. Only when the time comes and the qi is full and excited can it be called Tai Chi. At this time, the sun and the moon are born, and the clear and the turbid are separated. Above is the sky, and below is the earth. The clear energy of the sky is pure Yang, and the turbid energy of the earth is pure Yang. Rain and dew fall from the sky, indicating that Yang can generate Yin. All things arise from the earth, and it is Yin that can generate Yang. The universe is nothingness, encompassing endlessly and without boundaries. The deities of the celestial constellations ②, with their moving and stationary wheels each having their own positions; All things underground occur naturally according to the four seasons and eight festivals. [Note] ① Four-dimensional up and down: The four directions of east, south, west and north and up and down, also known as the six days, refer to the entire universe. ② Zhi: pronounced as "qi", it is the god of the earth. In the Confucian school, the concept of "a grain of millet" represents the boundless and the Taiji. In terms of the vast universe outside oneself, that is, the natural universe, before the universe produced celestial bodies like the sun and the moon, all around was a hazy and indistinct atmosphere, like the mist spreading on a cloudy day. It is not until this qi accumulates more and more, reaches its peak of stillness and then moves, causing a stir, that it is called Taiji. With the dynamic and static, Yin and Yang of Tai Chi, which are mutually rooted and interacted, celestial bodies like the sun and the moon began to form, and the clear and the turbid became distinguishable. The light and clear ascends to become the sky. The heavy and turbid descend to form the earth. The clear and empty energy in the sky is pure Yang, while the turbid and solid energy underground is pure Yin. The rain and dew falling from the sky indicate that Yang can generate Yin. All things come into being from the earth, which indicates that Yin can generate Yang. What is descended and what is born are merely the creations of the universe and nature. As the universe and nature themselves, they are just a void. It is precisely because it is void that it can encompass everything, endless and boundless. It is impossible to say exactly how many galaxies and celestial bodies there are in the universe, for they are as numerous as the sands of the Ganges. But despite all this, each star system has a potential natural deity governing it, and they move and move according to their positions and sequences. Take the Earth we live on for example. All things underground grow and store according to the natural seasons. No one urges or restrains them. Everything is in its natural state. This all indicates that as the natural universe itself, it is ultimately a void entity. Note: This section starts with the Confucian theory of reaching the ultimate from the infinite and then proceeds to discuss the generation and evolution of the universe and nature from nothing to something, which is also entirely the internal evolution model of inner alchemy cultivation. The sun and the moon are the essence of heaven and earth. They illuminate the thirty-three heavens above and the nine poles below. They move from east to west, rise and fall, and alternate between cold and heat. The sun is a pure Yang body, containing a bit of true Yin essence. It belongs to the Green Dragon, the girl, the wood, the mercury, the Golden Crow, and the three souls, which are the exterior. The moon is a pure Yin body, containing a bit of true Yang energy. It belongs to the White Tiger, Infant, Geng Metal, cinnabar, Jade Rabbit, and Seven Spirits, which is the inner part. The human body is created in the same way as the universe, so the human body also has the true sun and moon. The way lies near; why should people seek its distance? The attribute of the three souls lies beyond the horizon. The seven spirits belong to destiny, and destiny is at the bottom of the sea. The two words "life and death" from both inside and outside have fulfilled ten thousand volumes of elixir books. Sex belongs to God and is Yin. Life belongs to qi and is Yang. Therefore, it is said that "the unity of Yin and Yang is called the Dao." All the scriptures and volumes have different names. However, if the true nature and the illusory phenomena are not truly transmitted, then they cannot be known. The immortal said, "The Four Great Elements are all Yin in their bodies. It is unknown what is Yang essence." It is also said: "Nasal discharge, saliva, essence, body fluids, qi and blood - the seven spiritual substances all belong to Yin." It is the turbid Yin of the acquired impurities, not the true Yin. True Yin and true Yang are opposite each other. Since true Yin is unknown, how can it be guessed? Scholars, having explored the wonders of the three elements of heaven, earth and man within their bodies, the essence of the inner and outer true furnace and cauldrons, as well as the true information of Yin and Yang within their bodies, if they fail to grasp the essence, upon seeing various books with different names, they have no fixed opinion and cling to all kinds of heretics, lacking the ability to discern the truth. If one does not know the truth, the mind will not be clear. When the mind is not clear, one cannot see one's true nature. If one cannot see one's nature, how can one reach one's destiny? The ancients said, "There is no secret formula for the golden elixir. Teach you where to give birth to a spiritual womb!" [Note] ① Thirty-three days: A term used in Buddhism. In Volume Nine of the "Great Wisdom Treatise", it is stated: "Mount Sumeru is 84,000 high and has thirty-three celestial cities on it." This generally refers to space beyond the Earth. ② Nine Poles and Ten Thousand Blessings: The Nine Poles refer to the central and surrounding eight directions. Wantai refers to all things that exist naturally. The general meaning refers to the entire earth. ③ Near: That is, close. ④ The Four Great Elements: A Buddhist term, referring to earth, water, fire and wind. This refers to the fundamental substances that constitute the phenomenal world. The sun and the moon are the condensation of the essence of heaven and earth. Their radiance illuminates the boundless space above and all living things on Earth below. They move east-west, rising and falling, coming and going, forming regular alternation of cold and heat and seasonal cycle changes. The sun is purely an aggregation of positive substances, but it contains a bit of the essence of true Yin. This Yin essence can be compared to the Azure Dragon, the girl, the wood of armor, the mercury, the golden crow, and the three souls. Because Yang has the property of radiation and diffusion, it can be called external. The moon is purely a collection of Yin substances, but it contains a bit of true Yang energy, which can be compared to white tigers, infants, Geng metal, cinnabar, jade rabbits, and the seven Spirits. Because Yin has the property of containment and cohesion, it can be called internal. The creation of the human body is just like the natural universe, so it can be said that the human body also has the true sun and moon. Cultivating the Tao is all about working on one's own body and mind. This is a very recent thing. Why should one seek the Tao from a distance like some people who take shortcuts? Three-soul attribute. In the human body, the manifestation of sex is in the "horizon" of the brain's mudball Palace. The Seven spirits belong to one's destiny. In the human body, the manifestation of life is in the lower dantian, this "bottom of the sea". Nature governs the outside, while destiny governs the inside. When it comes to the matter of refinement, one must understand that the meaning of "inside and outside" is not mechanical. One should always focus on the two words "life and nature". No matter how the countless volumes of the elixir books change their expressions, they all boil down to this meaning. Sex belongs to the realm of the divine and is Yin. Life belongs to the category of qi and is Yang. All things in the universe are nothing but the movement of life and nature, and life and nature are nothing but manifested by Yin and Yang. Therefore, it is said: "The combination of Yin and Yang is called the Dao." Throughout history, there have been countless elixirs and Taoist scriptures, each with a variety of names, but they are all just alternative names for "life and nature" and "Yin and Yang". However, in the cultivation of the Great Way, the understanding of "life and nature" is divided into two different natures. That is to say, there are two kinds of life: one is the true life, except for the essential distinction. That is, there are two kinds of life: one is the true life, which, apart from the essence, remains the essence, eternal and unchanging; One type is the false life, which is formed by the accumulation of forms. Once the forms dissipate, it ceases to exist and is illusory and uncertain. If one does not receive the true teachings, it is absolutely impossible to understand the distinction and comprehension between true and false lives. The immortals said, "The human body is composed of heavy and turbid substances and belongs to Yin." So where is the essence of Yang in the human body? I don't think the world may know." There is another saying that goes: "The nourishing essence of the human body can be roughly counted among the seven spiritual substances: nasal discharge, saliva, essence, body fluids, qi, blood and liquid." But these seven spiritual creatures are also Yin things. The Yin mentioned above refers to the formalized but actually impure Yin that is acquired later in life, not the true Yin. True Yin and true Yang coexist relatively. If one cannot appreciate the existence of true Yin, how could one appreciate the existence of true Yang? Many practitioners of Taoism nowadays not only fail to understand the true Yang, but of course, they are even less likely to understand the true Yin. If he can understand the true Yin, he must also be able to understand the true Yang. For those who are not yet beginners, it is impossible to make random guesses about these matters without encountering a wise master who has experienced them. Every learner of the Tao aspires to acquire the wonders of the three elements of heaven, earth and man within his body. There is no desire to obtain the genuine medicine produced by the two genuine cauldrons inside and outside the body. There is no wish to obtain the true information about the Yin and Yang inside and outside one's body. However, if one does not explore and study its essence from the very beginning and fails to understand the principles, upon seeing various alchemy books with different names and explanations, and lacking one's own opinions in the heart, such a person is most likely to be attracted by heretical doctrines. Because the true great way expounds principles in a simple and unadorned way, while the doctrines of the heretical ways are very splendid and melodious. Some people, though lacking their own opinions, are actually very persistent. For instance, he entered a side school, but he was extremely persistent and unwavering in his belief. If someone were to point out what was wrong with the door he entered, he would completely ignore whether what you said was right or wrong, or whether it was right or wrong at all. Instead, he would truly take responsibility for defending his faith and even ruin his pure and kind view of faith. The crux of this mistake lies in not engaging in dialectical reasoning. Since one does not know the essential truth of seeking it, the mind must be confused. Since thoughts are confused, how can they perceive their own innocent nature? Since one cannot see one's own innocent nature, how can one return to the source of life? So the ancients said: The great way of golden elixir is very difficult to explain clearly in words, and thus they simply did not pass on the words. Since there are no clear and explicit mnemonic rhymes in the book, is it possible for you to casually obtain genuine medicine and turn it into a pill? The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.