Sitting in Oblivion

Zuowang

坐忘

Sitting in oblivion (Zuo wang 坐忘) is an ancient Chinese Taoist meditation technique.

The general concept involves sitting down and clearing the mind of all thoughts. This

technique can transform one's mind from a raging river of thoughts into a peaceful and

calm lake of tranquility. This writing is a collection of poems and ancient Chinese

writings in Chinese and English to help explain the process of Sitting in oblivion (Zuo

wang 坐忘).

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Sitting in Oblivion

Grab something

Grab anything

Eat it or spit it out

As a distraction...

Thoughts racing through the mind

Try to ignore them but

This will take some practice

Thinking about work?

Ignore it

Thinking about family?

Ignore it

Thinking about anything?

Ignore it

Others don’t like you, approve of you, or respect you,

Who cares

Sit in Oblivion

With no concern

Sit and Forget

There is no right or wrong

Just Be

-------------------------

Fu Xuan

浮选

Flotation Process

Red trees exploding from the ground

Light surrounds us then quickly hits us

The key to riches is the 5 dragons or 5 senses

Fu Xuan 浮选 - Flotation Process

Stand by me...so we can dine together

Toss those coins

Into the wishing well

And pick the lock...because

I forgot to bring the key

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Surrender

Do you think the tree leaves know exactly how to twist into the wind to capture the

precise amount of sunlight that is needed for the tree?

你认为树叶确切地知道如何扭曲成风以捕获树所需的大量阳光吗?

And turning up when the rain is coming?

并在下雨时出现。

Yes

是的。

Does the leaf do that intentionally? Or is this an automatic instinct or natural process

that it has no control over?

叶子是故意的吗?或者这是它无法控制的自动本能或自然过程?

I don't know.

我不知道。

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What Sitting in Oblivion feels like

"I neglect my body and allow it to become effete; I discard my intelligence; so that,

divesting myself of all corporealties and permitting all knowledge to flow away I have

become as one who has attained to complete perspicuity of vision. This is what I mean

by sitting in perfect abstraction."

"My connection with the body and its parts is dissolved; my perceptive organs are

discarded. Thus leaving my material form, and bidding farewell to my knowledge, I

become one with the Great Pervader. This I call sitting and forgetting all things."

"I have discarded my reasoning powers. And by thus getting rid of body and mind, I

have become ONE with the Infinite. This is what I mean by getting rid of everything."

"I smash up my limbs and body, drive out perception and intellect, cast off form, do

away with understanding, and make myself identical with the Great Thoroughfare. This

is what I mean by sitting down and forgetting everything."

"I let organs and members drop away, dismiss eyesight and hearing, part from the body

and expel knowledge, and go along with the universal thoroughfare. This is what I mean

by 'just sit and forget'."

"I cast off my limb and trunk, give up my hearing and sight, leave my physical form and

deprive myself of my mind. In this way, I can identify myself with Tao. This is the

so-called 'sitting and forgetting'.”

-------------------------

《坐忘論》

Zuò wàng lùn

Sitting in Oblivion

https://ctext.org/wiki.pl?if=en&res=270447 

Chinese Text:

天地分判,三才定位,人處天地之中,五氣合身,故能長且久。後人自昧其性,自役其神,自

撓其氣,自耗其精,所以不能與天地合。逆取短折而甘心焉,每切痛之。《易》曰:窮理盡性,

以至於命。《老子》曰:虛其心,實其腹。又曰:常無,欲以觀其妙。《論語》曰:子絕四,毋意,

毋必,毋固,毋我。《孟子》曰:性善。又曰:我善養吾浩然之氣。皆著性命之要端也。僕因閱藏

書,得唐貞一先生《坐忘論》七篇,附以樞翼。識見不凡,明指大道,先導人以敬信,使心不狂

惑;次則令斷其綠業,收心簡事,體寂內明。故又次之以真觀,中外無有,然後可以躋於泰

定。氣泰神定,故曰得道。前悉序坐忘之階漸,其坐忘總說,不過無物無我,一念不生。如

《敬信篇》直言,內不覺其一身,外不知其宇宙,與道冥一,萬慮皆遣。倫類經言無少差,苟造

坐忘之妙,神氣自然相守,百脈滋潤,三關流暢,天陽真氣來居身中,此乃長生久視,不傳之

道,古今尊尚。神仙憫世,不得已而語,學者當靜慮研思,勤而行之,勿視為古人糟粕,而徒

取自棄之譏者也。

峕丁未重陽,鋟木以廣其書,真靜居士謹序。

1 司馬承禎子微撰

2 夫人之所貴者生,生之所貴者道。人之有道,若魚之有水。涸轍之魚,猶希斗水;弱喪

之俗無情造道。惡生死之苦,樂生死之業。重道德之名,輕道德之行。審惟倒置,何甚如之。

窮而思通,迷而思復,寸陰如璧,愧歎交深,是以恭尋經旨,而與心法相應者,略成七條,以

為修道階次。樞翼附焉。

《敬信一》

1 夫信者,道之根;敬者,德之蒂。根深則道可長,蒂固則德可茂。然則璧耀連城之彩,

卞和致刖;言開保國之效,伍子從誅。斯乃形器著而心緒迷,理事萌而情思忽。況至道超於

色味,真性隔於可欲,而能聞希微以懸信,聽罔象而不惑者哉。如人聞坐忘之言,信是修道

之要,敬仰尊重,決定無疑者,加之勤行,得道必矣。故《莊》云:隳支體,黜聰明,離形去智,

同於大通,是謂坐忘。夫坐忘者,何所不忘哉!內不覺其一身,外不知乎宇宙,與道冥一,萬

慮皆遺。《莊》云:同於大通,此則言淺而意深。惑者聞而不信,懷寶求寶,其如之何。《經》云:

信不足焉,有不信。謂信道之心不足,乃有不信之禍及之,何道之可望乎!

《斷緣二》

1 斷緣者,斷有為俗事之緣也。棄事則形不勞,無為則心自安。恬簡日就,塵累日薄,迹

彌遠俗,心彌近道。至聖至神,孰不由此乎?《經》云:塞其兌,閉其門,終身不勤。或顯德露

能,求人保己;或遺問慶弔,以事往還;或假隱逸,情希升進;或酒食邀致,以望後恩。斯乃巧

蘊機心,以干時利,既非順道,深妨正業。凡此類例,皆應絕之。《經》云:開其兌,濟其事,終

身不救。我但不唱,彼自不和;彼雖有唱,我不和之。舊綠漸斷,新綠莫結,醴交勢合,自致

日踈,無事安閑,方可修道。《莊》云:不將不迎,無為交俗之情。又云:無為謀府,無為事任,

無為知主。若事有不可廢者,不得已而行之,勿遂生愛繫心為業。

《收心三》

1 夫心者,一身之主,百神之帥。靜則生慧,動則成昏。欣迷幻境之中,唯言實是;甘宴

有為之內,誰悟虛非。心識顛癡,良由所託之地。且卜鄰而居,猶從改操,擇交而友,尚能致

益。況身離生死之境,心居至道之中,能不捨彼乎?安不得此乎?所以學道之初,要須安坐

收心,離境住無所有;因住無所有,不著一物,自入虛無,心乃合道。《經》云:至道之中,寂無

所有,神用無方,心體亦然。原其心體,以道為本,但為心神被染,蒙蔽漸深,流浪日久,遂

與道隔。若淨除心垢,開識神本,名曰修道。無復流浪,與道冥合,安在道中,名曰歸根。守

根不離,名曰靜定。靜定日久,病消命復,復而又續,自得知常。知則無所不明,常則無所變

滅,出離生死,實由於此。是故法道安心,貴無所著。《經》云:夫物芸芸,各歸其根,歸根曰

靜,靜曰復命,復命曰常,知常曰明。若執心住空,還是有所,非謂無所。凡住有所,則令心

勞,既不合理,又反成病。但心不著物,又得不動,此是真定正基。用此為定,心氣調和,久

益輕爽,以此為驗,則邪正可知矣。若心起皆滅,不簡是非,則永斷覺知,入於盲定。若任心

所起,一無收制,則與凡夫元來不別。若唯斷善惡,心無指歸,肆意浮游,待自定者,徒自誤

爾。若徧行諸事,言心無所染者,於言甚善,於行極非。真學之流,特宜誡此。今則息亂而不

滅照,守靜而不著空,行之有常,自得真見。如有時事,或法要有疑者,且任思量,令事得濟

,所疑復悟,此亦生慧正根。悟已則止,必莫有思,思則以智害恬,為子傷本。雖騁一時之俊

,終虧萬代之業。若煩邪亂想,隨覺則除,若聞毀譽之名,善惡等事,皆即撥去,莫將心受。

受之則心滿,心滿則道無所居。所有聞見,如不聞見,即是非善惡不入於心。心不受外,名曰

虛心,心不逐外,名曰安心,心安而虛,道自來居。《經》云:人能虛心無為,非欲於道,道自

歸之。內心既無所著,外行亦無所為,非爭非穢,故毀譽無從生,非智非愚,故利害無由撓。

實則順中為常,權則與時消息,苟免諸累,是其智也。若非時非事,役思強為者,自云不著,

終非真學。何耶?心法如眼也,纖毫入眼,跟則不安,小事關心,心必動亂,既有動病,難入

定門。是故修道之要,急在除病,病若不除,終難得定。有如良田,荊棘未誅,雖下種子,嘉

苗不茂。愛見思慮,是心荊棘,若不除翦,定慧不生。或身居富貴,或學備經史,言則慈儉,

行則貪殘,辯足以飾非,勢足以威物,得則名己,過則尤人,此病最深,雖學無益。所以然者

,為自是故。然此心猶來依境,未慣獨立,乍無所託,難以自安,縱得暫安,還復散亂。隨起

隨制,務令不動,久久調熟,自得安閑。無問晝夜,行住坐臥,及應事之時,常須作意安之。

若心得定,即須安養,莫有惱觸,少得定分,即堪自樂,漸漸馴狎,惟益清遠。平生所愛,已

嫌蔽陋,況因定生慧,深達真假乎!且牛馬,家畜也,放縱不收,猶自生梗,不受駕馭。鷹鸇

,野烏也,為人羈絆,終日在手,自然調熟。況心之放逸,縱任不收,唯益麤踈,何能觀妙。

《經》云:雖有拱璧,以先駟馬,不如坐進此道。

2 夫法之妙用也,其在能行,不在能言,行之則斯言為當,不行則斯言如妄。又時人所

學,貴難而賤易,若論法要,廣說虛無,思慮所莫能達,行用所莫能階者,則歎不可思議。而

下風盡禮,如其「信言不美」,指事直說,聞則心解,言則可行者,此實不可思議,而人飜以為

淺近,而輕忽不信。《經》云:吾言甚易知,甚易行,天下莫能知,莫能行。夫惟無知,是以不

我知。又有言火不熱,燈不照闇,稱為妙義。夫火以熱為用,燈以照闇為功。今則盛談火不熱

,未嘗一時廢火,燈不照闇,必須終夜然燈。言行相違,理實無取,此即破相之言,而人反以

為深玄之妙。雖惠子宏辯,莊生以為不堪。膚受之流,誰能斷簡,至學之士,庶不留心。或曰

:夫為大道者,在物而心不染,處動而神不亂,無事而不為,無時而不寂。今獨避事而取安,

離動而求定,勞於控制,乃有動靜二心,滯於住守,是成取捨兩病。都未覺其外執,而謂道之

階要,何其謬邪!答曰:總物而稱大,通物之謂道。在物而不染,處事而不亂,真為大矣!實

為妙矣!然謂吾子之鑒有所未明,何耶?徒見貝錦之輝煥,未曉始抽之素絲,纔聞嗚鶴之沖

天,詎識先資於穀食。蔽日之幹,起於毫末;神凝至聖,積習而成。今徒學語其聖德,而不知

聖之所以德,可謂見卯而求時夜,見彈而求鴞炙。何其造次哉!故《經》云:玄德深矣,遠矣,

與物反矣。然後乃至大順。

《簡事四》

1 夫人之生也,必嘗於事物,事物稱萬,不獨委於一人。巢林一枝,鳥見遺於叢泊;飲河

滿腹,獸不恡於洪波。外求諸物,內明諸己,知生之有分,不務分之所無。識事之有當,不任

事之非當。任非當則傷於智力,務過分則弊於形神。身且不安,何能及道。是以修道之人,莫

若斷簡事物,知其閑要,較量輕重,識其去取。非要非重,皆應絕之。猶人食有酒肉,衣有羅

綺,身有名位,財有金玉,此並情欲之餘好,非益生之良藥,眾皆徇之,自致亡敗,靜而思之

,何迷之甚。《莊》云:達生之情者,不務生之所無以為。生之所無以為者,分外物也。蔬食弊

衣,足養性命,豈待酒肉羅綺,然後生全哉!是故於生無所要用者,並須去之。於生之用有

餘者,亦須捨之。財有害氣,積則傷人,雖少猶累,而況多乎。以隋珠而彈千仞之雀,人猶笑

之,況背道德,忽性命,而從非要以自促伐者乎!夫以名位比道德,則名位假而賤,道德真

而貴。能知貴賤,應須去取,不以名害身,不以位易志。《莊》云:行名失己,非士也。《西昇

經》云:抱元守一,過度神仙,子未能守,但坐榮官。若不簡擇,觸事皆為,心勞智昏,修道事

闕。若處事安閑,在物無累者,自屬證成之人。若實未成,而言無累者,誠自誑耳!

《真觀五》

1 夫真觀者,智士之先鑒,能人之善察,究儻來之禍福,詳動靜之吉凶,得見機前,因之

造適,深祈衛足,竊務全生。自始至末,行無遺累,理不違此者,謂之真觀。然一餐一寢,俱

為損益之源,一行一言,堪成禍福之本。雖作巧持其末,不如拙誡其本,觀本知末,又非躁競

之情。是故收心簡事,日損有為,體靜心閑,方可觀妙。經云:常無,欲以觀其妙。

2 然修道之身,必資衣食,事有不可廢,物有不可棄者,當須虛襟而受之,明目而當之。

勿以為妨,心生煩躁。若因事煩躁者,心病已動,何名安心?夫人事衣食者,我之船舫也。欲

渡於海,事資船舫,渡海若訖,理自不留。因何未渡,先欲廢捨?衣食虛幻,實不足營,為出

離虛幻,故求衣食。雖有營求之事,莫生得失之心。即有事無事,心常安泰,與物同求而不同

貪,與物同得而不同積。不貪故無憂,不積故無失。迹每同人,心常異俗。此實行之宗要,可

力為之。

3 前雖斷簡,病有難除者,但依法觀之。若色病重者,當觀染色都由想爾,想若不生,終

無色事。當知色想外空,色心內妄,妄想心空,誰為色主?經云:色者,想爾。想悉是空,何

有色也?又思妖妍美色,甚於狐魅。狐魅媚人,令人厭患,雖身致死,不入惡道,為厭患故,

永離邪婬。妖艷惑人,令人愛著,乃致身死,留戀彌深,為邪念故,死墮諸趣,生地獄中。故

經云:今代發心為夫妻,死後不得俱生人道。所以者何?為邪念故。又觀色若定是美,何故

魚見深入,鳥見高飛,仙人觀之為穢濁,賢人喻之為刀斧?一生之命,七日不食,便至於死。

百年無色,翻免夭傷。故知色者,非身心之要,適為性命之仇賊,何須繫著,自取消毀?

4 若見他人為惡,心生嫌惡者,猶如見人自殺,己身引頸,乘取他刀,以自害命。他自為

惡不遣,我當何故引取他惡,以為己病?又見為惡者若可嫌,見為善者亦須惡。何以然耶?

同障道故。

5 若貧者,亦審觀之,誰與我貧?天地平等,覆載無私,我今貧苦,非天地也。父母生子

,欲令富貴,我今貧賤,非父母也。人及鬼神,自救無暇,何能有力將貧與我?進退尋察,無

所從來,乃知我業也,乃知天命也。業由我造,命由天賦,業之與命,猶影響之逐形聲。既不

可逃,又不可怨,唯有智者,善而達之,樂天知命,故不憂,何貧之可苦也。《莊》云:業入而

不可舍,為自業。故貧病來入,不可舍止。經云:天地不能改其操,陰陽不能迴其業。由此言

之,故真命也,非假物耳,有何怨焉?又如勇士逢賊,無所畏懼,揮劍當前,草寇皆潰,功勳

一立,榮祿終身。今有貧病惱亂我身,則寇賊也;我有正心,則勇士也;用智觀察,則揮劍也;

惱累消除,則戰勝也;湛然常樂,則榮祿也。凡有苦事來迫,我心不以此觀而生憂累,則如人

逢賊,不立功勳,棄甲背軍,逃亡獲罪,去樂就苦,何可憫焉?

6 若病苦者,當觀此病由有我身,若無我身,患無所託。經云:及吾無身,吾有何患。次

觀於心,亦無真宰,內外求覓,無能受者,所有計念,從妄心生。然枯形灰心,則萬病俱泯。

7 若惡死者,應思我身是神之舍,身今老病,氣力衰微,如屋朽壞,不堪居止,自須捨離

,別處求安。身死神逝,亦復如是。若戀生惡死,拒違變化,則神識錯亂,失其正業。以此託

生,受氣之際,不感清秀,多逢濁辱。蓋下愚貪鄙,實此之由。若當生不悅,順死不惡者,一

為生死理齊,二為後身成業。若貪愛萬境,一愛一病。一肢有病,猶令舉體不安,況一心萬病

,身欲長生,豈可得乎?凡有愛惡,皆是妄生,積妄不除,以妨見道。是故須捨諸欲,住無所

有,徐清有本,然後返觀舊所愛處,自生厭薄。若以合境之心觀境,終身不覺有惡。如將離境

之心觀境,方能了見是非。譬如醒人,能觀醉者為惡;如其自醉,不覺其非。經云:吾本棄俗,

壓離世問。又云:耳目聲色,為子留愆。鼻口所喜,香味是怨。老君厭世,棄俗獨見,香味是

怨,嗜慾之流,焉知鮑肆為臭哉!

《泰定六》

1 夫定者,出俗之極地,致道之初基,習靜之成功,持安之畢事。形如槁木,心若死灰,

無感無求,寂泊之至。無心於定,而無所不定,故曰泰定。《莊》云:宇泰定者,發乎天光。宇

則心也,天光則發慧也。心為道之器宇,虛靜至極,則道居而慧生。慧出本性,非適今有,故

曰天光。但以貪愛濁亂,遂至昏迷。澡雪柔挺,復歸純靜,本真神識,稍稍自明,非謂今時別

生他慧。慧既生已,寶而懷之,勿以多知而傷於定。非生慧難,慧而不用難。自古忘形者眾,

忘名者寡。慧而不用,是忘名也。天下希及之,故為難。貴能不驕,富能不奢,為無俗過,故

得長守富貴。定而不動,慧而不用,為無道過,故得深證真常。《莊》云:知道易,而弗言難。

知而不言,所以之天;知而言之,所以之人。古之人,天而不人,慧能知道,非得道也。人知

得慧之利,未知得道之益。因慧以明至理,縱辯以感物情,興心徇事,觸類而長,自云處動而

常寂,焉知寂者,寂以待物乎,此語俱非泰定也。智雖出眾,彌不近道。本期逐鹿,獲兔而

歸。所得太微,良由局小。《莊》云:古之治道者,以恬養智。智生而無以智為也,謂之以智養

恬。智與恬交相養,而和理出其性。恬智則定慧也,和理則道德也。有智不用,而安其恬,積

而久之,自成道德。然論此定,因為而得成。或因觀利而見害,懼禍而息心,捐捨滌除,積習

心熟,同歸於定,咸若自然。疾雷破山而不驚,白刃交前而不懼;視名利如過隙,知生死如潰

癰,故知「用志不分,乃凝於神」,心之虛妙,不可思也。

2 夫心之為物也,即體非有,隨用非無,不馳而速,不召而至。怒則玄石飲羽,怨則朱夏

隕霜;縱惡則九幽匪遙,積善則三清何遠。忽來忽往,動寂不能名;時可時否,蓍龜莫能測,

其為調御,豈鹿馬比其難乎。太上老君運常善以度人,昇靈臺而演妙,略三乘之因果,廣萬

有之自然,漸之以日損有為,頓之以證歸無學,喻則張弓鑿矢,法則挫銳解紛,修之有常,習

以成性,黜聰隳體,嗒然坐忘,不動於寂,幾微入照。履殊方者,了義無日;遊斯道者,觀妙

可期。力少功多,要矣!妙矣!

《得道七》

1 夫道者,神異之物,靈而有性,虛而無象。隨迎不測,影響莫求,不知所以然而然,通

生無匱謂之道。至聖得之於古,妙法傳之於今,循名究理,全然有實。上士純信,克己勤行,

虛心谷神,唯道來集。道有深力,徐易形神,形隨道通,與神合一,謂之神人。神性虛融,體

無變滅,形與道同,故無生死。隱則形同於神,顯則神同於氣,所以蹈水火而無害,對日月而

無影,存亡在己,出入無問,身為滓質,猶至虛妙,況其靈智益深益遠乎?《生神經》云:身神

並一,則為真身。又《西昇經》云:形神合同,故能長久。然虛無之道,力有淺深,深則兼被於

形,淺則唯及於心。被形者,神人也。及心者,但得慧覺,而身不免謝,何耶?慧是心用,用

多則心勞。初得少慧,悅而多辯,神氣漏洩,無靈潤身光,遂致早終,道故難備。經云尸解,

此之謂也。是故大人,含光藏輝,以期全備。凝神寶氣,學道無心,神與道合,謂之得道。經

云:同於道者,道亦得之。又云:古之所以貴此道者何?不日求以得,有罪以免邪?山有玉,

草木以之不彫。人懷道,形骸以之永固。資薰日久,變質同神,鍊形入微,與道冥一。散一身

為萬法,混萬法為一身。智照無邊,形超靡極,總色空而為用,含造化以成功。真應無方,其

惟道德。《西昇經》云:與天同心而無知,與道同身而無體,然後天道盛矣。謂證得其極者也。

又云:神不出身,與道同久。且身與道同,則無時而不存;心與道同,則無法而不通。耳與道

同,則無聲而不聞;眼與道同,則無色而不見。六根洞達,良由於此。近代常流,識不及遠,

唯聞捨形之道,未達即身之妙,無慙己短,有效人非。其猶夏蟲不信冰霜,醢雞斷無天地,其

愚不可及,何可誨焉。

《坐忘樞翼》

1 夫欲修道成真,先去邪僻之行;外事都絕,無以干心,然後端坐,內觀正覺,覺一念起

,即須除滅。隨起隨制,務令安靜。其次,雖非的有貪著,浮遊亂想,亦盡滅除。晝夜勤行,須

臾不替。唯滅動心,不滅照心;但冥虛心,不冥有心。不依一物而心常住,此法玄妙,利益甚

深。自非夙有道緣,信心無二者,莫能信重。雖知誦讀其文,仍須辯識真偽。所以者何?聲色

昏心,邪佞惑耳,人我成性,自是病深,心與道隔,理難曉悟。若有心歸至道,深生信慕,先

受三戒。依戒修行,在終如始,乃得真道。其三戒者,一曰簡緣,二曰無欲,三曰靜心。勤行

此三戒而無懈退者,則無心求道,而道自來。《經》云:人能虛心無為,非欲於道,道自歸之。

由此言之,簡要之法,實可信哉!實可貴哉!

2 然則凡心躁競,其來固久,依戒息心,其事甚難。或息之而不得,暫得而還失;去留交

戰,百體流汗。久久柔挺,方乃調熟。莫以暫收不得,遂廢平生之業。少得靜已,則行立坐臥

之時,涉事喧闠之處,皆須作意安之。有事無事,常若無心;處靜處喧,其志唯一。若束心太

急,急則成病,氣發狂癡,是其候也。心若不動,又須放任,寬急得中,常自調適,制而無著,

放而不逸,處喧無惡,涉事無惱者,此真定也。不以涉事無惱,故求多事;不以處喧無動,故

來就喧。以無事為真定,以有事為應迹,若水鏡之為鑑,則遇物而見形。善巧方便,唯能入

定。發慧遲速,則不由人。勿於定中,急急求慧,求慧則傷定,傷定則無慧。定不求慧,而慧

自生,此真慧也。慧而不用,實智若愚,益資定慧,雙美無極。若定中念想,則有多感,眾邪

百魅,隨心應現,真人老君,神異詭恠,是其祥也。唯定心之上,豁然無覆,定心之下,曠然

無基,舊業永消,新業不造,無所纏礙,迥脫塵網,行而久之,自然得道。

3 夫得道之人,心有五時,身有七候。心有五時者,一、動多靜少。二、動靜相半。三、靜

多動少。四、無事則靜,事觸還動。五、心與道合,觸而不動。心至此地,始得安樂,罪垢滅盡

,無復煩惱。身有七候者,一、舉動順時,容色和悅。二、夙疾普消,身心輕爽;三、填補夭傷

,還元復命。四、延數千歲,名曰仙人。五、鍊形為氣,名曰真人。六、鍊氣成神,名曰神人。

七、鍊神合道,名曰至人。其於鑒力,隨候益明。得至道成,慧乃圓備。雖久學定,心身無五

時七候者,促齡穢質,色謝歸空,自云慧覺,復稱成道,求諸通理,實所未然,可謂謬矣。

English Translation:

The heaven and the earth are divided into judgments, the three talents are positioned,

people are in the heaven and the earth, and the five qi are in harmony, so it can last for

a long time. Later generations ignorant of their own nature, self-serving their gods,

scratching their qi, and consuming their essence, so they cannot be in harmony with

heaven and earth. Inversely take short breaks and be willing, every time it hurts. "Book

of Changes" says: Exhausting the rationale and exhausting the nature, to the point of

fate. "Lao Tzu" said: Empty your mind, and fill your belly. He also said: There is nothing

forever, if you want to see its wonder. "The Analects of Confucius" says: There are four

sons, no meaning, no necessity, no solidity, and no self. "Mencius" said: the nature is

good. He also said: I am good at cultivating my awe-inspiring spirit. All of them are the

key to life. Because of reading the collection of books, the servant obtained seven

chapters of Mr. Tang Zhenyi's "Zuo Wang Lun", with pivots attached. Uncommon

knowledge and insight, clearly pointing to the Dao, leading people to respect and trust,

so that the mind will not be confused; secondly, it will cut off their green career, keep the

mind and simple things, and the body will be calm and clear. Therefore, the second is to

look at the truth, there is nothing in China and abroad, and then you can rank among

Taiding. The spirit is peaceful and the spirit is calm, so it is called Taoism. The preface

to the preface to the steps of sitting and forgetting, the sitting and forgetting always said,

but there is nothing and no self, and a thought does not arise. As the "Jingxin Pian"

bluntly stated, if you don't realize your body inside, you don't know your universe

outside, and you are one with Dao Ming, and all worries are dismissed. There is no

difference in the words of the Lun Lei Sutra, the magic of sitting and forgetting, the spirit

and energy are naturally guarded, the hundreds of veins are nourished, the three

passes are smooth, and the true energy of the sky comes to live in the body. Yet.

Immortals are sympathetic to the world, and they have to speak out. Scholars should

think about it calmly, study it, and practice it diligently. Don't regard it as the dross of the

ancients, and just take the ridicule of abandoning themselves.

Before the Double Ninth Festival, Zimu used his book widely, and the layman Zhenjing

respectfully prefaced it.

1 Micro-compiled by Sima Chengzhenzi

2 What is most precious to a wife is life, and what is most precious to life is the way.

People have Tao, like fish have water. A fish in a dry rut still wants to fight water; the

weak and mournful vulgar ruthlessly creates Tao. Hate the suffering of birth and death,

and enjoy the karma of birth and death. Pay attention to the name of morality and

despise moral behavior. What's more, the trial is upside down. Poor but thoughtful,

confused but thoughtful, an inch of Yin is like a wall, deep ashamed and lamented, so

those who respectfully search for the purpose of the scriptures, and those who

correspond to the law of the mind, can be roughly divided into seven, which are

regarded as the level of Taoism. The pivot is attached.

"Respect"

1. A believer is the root of Tao; a respecter is the root of virtue. If the roots are deep, the

Tao can grow, and if the roots are solid, the virtues can flourish. However, when Bi

shines the color of the city, Bian He will cut it; if he talks about the effect of protecting

the country, Wu Zi will follow it. Si Nai is in shape but confused in mind, cute in director

but suddenly in love. What's more, the Tao is beyond the color and taste, and the true

nature is separated from the desirable, but those who can smell the slightest to suspend

the letter, listen to the image without being confused. Just like people who have heard

the saying of sitting and forgetting, belief is the key to cultivating the Tao, admiration and

respect, those who have no doubts, coupled with hard work, will surely attain the Tao.

Therefore, the "Zhuang" says: the branch of the body, the wisdom is removed, and the

wisdom is separated from the form, which is the same as the Datong, which is called

sitting and forgetting. If the husband sits and forgets, why not forget it! Unaware of one's

body inside, unaware of the universe outside, one with Dao Ming, all worries are

forgotten. "Zhuang" says: It is the same as Datong, but the words are shallow but the

meaning is deep. The confused person hears it but doesn't believe it, and seeks

treasure with his arms full, what is it like? The "Jing" says: There is not enough faith,

and there is unbelief. It is said that the heart of belief is not enough, but the disaster of

unbelief will hit it, what hope is there!

"Broken Edge"

1. Those who break the predestined relationship will also break the predestined

relationship to common things. If you abandon things, you will not work hard, and if you

do nothing, you will feel at ease. The day is quiet and simple, the dust is tired and the

day is thinner, the traces are far away from the vulgar, and the heart is closer to the Tao.

The most holy and the most godly, why not? The "Jing" says: "Seize Qidui, close the

door, and not work hard all your life." Or show your virtue and ability, ask others to

protect yourself; Si Nai cleverly accumulates scheming and ingenuity to do things at the

right time, which is not in the way, but deeply hinders the right work. All such cases

should be avoided. The "Jing" says: open the exchange, save it, and never save it for

life. If I don't sing, I won't get along with him; even if he sings, I won't get along with him.

The old green is gradually cut off, and the new green is not to be formed. Only when the

sweetness and friendship are united, the sun will come and go, and there is nothing to

do. "Zhuang" says: If you don't general, you won't welcome, and you don't do anything

to make friends with the vulgar. It also says: Do nothing to plan the government, do

nothing to take responsibility, do nothing to know the master. If there is something that

cannot be abandoned, do it as a last resort, and don't make love and attachment to your

career.

"Careful"

1. A man with a heart, the master of the whole body, and the commander of all gods.

Stillness leads to wisdom, and movement leads to faintness. In the ecstasy and illusion,

only the words are true; in the feast and the promise, whoever realizes the false and the

false. The mind is infatuated, the place where good reasons are entrusted. And if you

live with neighbors, you still have to change your career. If you choose to make friends,

you can still benefit. What's more, the body is away from the realm of life and death, and

the heart lives in the Tao, can you not give up the other? Can't you worry about it?

Therefore, at the beginning of learning the Tao, you have to sit still and calm your mind,

leave the world and live in nothing; because you live in nothing, do not grasp a thing,

and enter nothingness by yourself, the heart is in harmony with the way. The "Jing"

says: In the middle of the Tao, there is nothing in silence, and there is no way to use the

gods, and the same is true for the mind and body. Originally, his mind and body were

based on the Tao, but because of the contamination of the mind and spirit, the blindness

gradually deepened, and he wandered for a long time, so he was separated from the

Tao. If you can purify your mind and enlighten your mind, this is called cultivating the

Tao. No longer wandering, united with the Tao and Ming, and settled in the Tao, it is

called returning to the root. Keeping the root and never leaving it is called tranquility.

After a long period of time, the illness will disappear and life will return, and the recovery

will continue, knowing that it is normal. To know is to know everything, and to be

constant is to have nothing to change and perish. It is because of this that it is free from

birth and death. Therefore, the Dharma and Taoism are at ease, and there is nothing

expensive. The "Jing" says: Husband and everything return to their roots, returning to

their roots is called tranquility, tranquility is called returning to life, returning to life is

called daily life, knowing the daily life is called bright. If you persist in emptiness, you still

have something, not nothing. Wherever there is a place to live, it will cause mental

fatigue, which is not reasonable, but also becomes a disease. But the mind is not

attached to things, and it must not be moved. This is the true foundation. Use this as a

set, the heart and energy will be harmonious, and you will become lighter and refreshed

for a long time. If you use this as a test, you can know what is wrong and what is right. If

the arising of the mind is all extinguished, and you are not simple about right and wrong,

you will cut off awareness forever and enter blind concentration. If you let your heart

arise without restraint, you will be no different from ordinary people. If you only judge

good and evil, your heart has no direction to return, and you wantonly float around,

waiting for self-determination, you will be in vain. If you practice all kinds of things, and

your words and minds are not stained, you will be very good in speech and extremely

wrong in deeds. It is especially advisable to admonish the stream of true learning.

Today, calm down the chaos without destroying the light, keep the tranquility without

being empty, do things with permanence, and gain true seeing. If there is an event, or

someone who has doubts about the Dharma, let him think about it, so that the matter

will be helped, and the doubt will be awakened, this will also give birth to the root of

wisdom. When you have realized what you have already done, stop, and you must not

think about it. Thinking will harm the mind with wisdom, and hurt the root of the child.

Although he is a momentary talent, he will eventually lose his career for generations. If

you are troubled by evil thoughts, get rid of them according to your awareness. If you

hear bad or bad names, good or evil, etc., you will immediately put them away, and

don't let your heart accept them. If you accept it, your heart will be full, and if your heart

is full, the Tao will have nowhere to live. If you don't hear and see everything you hear,

right and wrong, good and evil don't enter your heart. The mind is not outside, it is called

an open mind, the heart does not chase outside, it is called peace of mind, the heart is

peaceful and empty, and the Tao lives by itself. The "Jing" says: People can be modest

and do nothing, and they don't want to be in the Tao, and the Tao returns to it. There is

nothing in the heart, and there is nothing to do outside the world. It is neither

contentious nor filthy, so there is no way to get a bad reputation. It is neither wise nor

stupid, so there is no benefit or harm. In fact, it is constant to follow the middle, and the

right is to follow the news of the time, so as to avoid all kinds of troubles, this is his

wisdom. If it's not the time or the event, those who use their thinking to do it will not

understand it, and it will not be true learning in the end. Hey? The mind is like the eyes,

if the slightest thing enters the eyes, it will make you uneasy, if you care about small

things, the heart will be disturbed, and if you have a disease, it is difficult to enter the

Dingmen. Therefore, the key to cultivating the Tao is to get rid of illnesses urgently. If

the illnesses are not cured, it will be difficult to attain samadhi in the end. It is like a

fertile field, the thorns are not cut, although the seeds are planted, the seedlings will not

grow. Love to see and think about is a thorn in the heart, if the thorn is not removed,

concentration and wisdom will not grow. Whether living in wealth and honor, or studying

and preparing classics and history, words are compassionate and thrifty, deeds are

greedy and cruel, arguments are enough to cover up wrongs, powers are enough to

prestige things, if you get it, you will be famous, and if you go wrong, you will make

others worse. This disease is the deepest, although learning is useless. Therefore, for

the sake of self-righteousness. However, this mind is still dependent on the

environment, is not used to independence, has no support at first, and finds it difficult to

be at ease. Even if it is temporarily at ease, it will become scattered again. Follow up

with the system, make sure that the order does not move, adjust for a long time, and

feel at ease. Regardless of whether it is day or night, walking, standing, sitting or lying

down, and when dealing with affairs, one must always make peace of mind. If the mind

is steadfast, it needs to be taken care of, and there will be no troubles and touches. If

you get less steadiness, you will be able to enjoy yourself. The love of my life is already

disgusting and ugly, but because of samadhi, wisdom is born, and it goes deep into

truth and falsehood! Moreover, cattle, horses, and domestic animals, if they are

indulged and not harvested, they still grow their own stems and are not controlled.

Eagles and wild crows are fettered by people, and they are in hand all day long, so they

are naturally familiar. Kuang's mind is unrestrained, even if he doesn't accept it, he will

only benefit from roughness, how can he see the beauty. The "Jing" says: "Although

there is an arched wall, it is better to sit on this road than to take the four horses first."

2. The magical effect of the husband's law is also that it can be done, not that it can be

said. At the same time, what people learn is expensive and difficult but cheap and easy.

If you talk about the essentials of the Dharma, talk about nothingness, think about what

you can't achieve, and practice what you can't do, you will be amazed and

inconceivable. However, it is unbelievable for those who are under the wind to be polite,

such as "faithful words are not beautiful", point out things directly, hear them,

understand them, and speak them, this is incredible, but people think it is superficial,

and they ignore it and don't believe it. The "Jing" says: My words are very easy to know

and very easy to practice. No one in the world can know or practice. The husband is

ignorant, so I don't know. It is also said that the fire is not hot and the lamp is not dim,

which is called the wonderful meaning. The function of fire is to heat, and the function of

lamp is to illuminate. Today, it is widely said that the fire is not hot, and it is not a waste

of fire for a while. If the lamp does not dim, it must be kept on all night. Words and

deeds are contrary to each other, and there is no truth in reasoning. This is a statement

that breaks the appearance, but people think it is profound and mysterious. Although

Hui Zihong argued, Zhuang Sheng felt unbearable. Who can break the simplicity of the

skin and the like, and the most learned people don't pay attention. Or it can be said: The

one who is the Dao is the one who is in the things but the mind is not stained, the mind

is not disturbed when it is moving, there is nothing to do, and there is no time without

silence. Today, avoiding things alone to find peace, seeking stability from movement,

and laboring in control, there is a double-mindedness in movement and stillness, and

stagnation in staying and guarding. This is a two-way disease of choice. How absurd

and evil it is to call the essentials of the Tao without realizing its external attachment!

The answer is: The totality of things is called big, and the combination of things is called

Dao. In things without staining, in dealing with things without chaos, it is really great! It's

really wonderful! However, it is said that my son's lesson is not clear, why? Only seeing

the brilliance of shell brocade, and the plain silk that was drawn before dawn, only then

did I hear the crane soaring to the sky, and the knowledge is first invested in grain. The

stem that blocks the sun starts from the end of the hair; the concentration of the mind is

the most holy, and it is formed by accumulated habits. Today's students learn to talk

about their holiness, but do not know the reason for the sage's virtue. It can be said that

they look for the time and night when they see the hair, and ask for the owl when they

see the bullet. What a mistake! Therefore, the "Jing" says: Xuande is deep, far away,

and contrary to things. Then even Dashun.

"Simple Things"

1. Madam's life must be tasted by things, things are called myriad, not entrusted to only

one person. There is a branch of the nesting forest, and the birds are seen and left in

the bushes; the river is full of water, and the beasts are not embarrassed by the flood.

Seek things from outside, understand yourself from inside, know that there is a share in

life, and there is nothing that is not divided. Know the right thing to do, don't let the

wrong thing happen. If you are not right, you will hurt your intelligence, and if you do too

much, you will be detrimental to your form and spirit. If you are uneasy, how can you

reach the Tao? Therefore, a person who cultivates the Tao should not cut things short,

know their essentials, compare their importance, and take them when they know them.

If it is not important, it should be avoided. Judah people have wine and meat to eat,

clothes to wear, fame and wealth to their bodies, and gold and jade to their wealth. This

is nothing more than lust, and it is not a good medicine for life. Everyone favors it. .

"Zhuang" says: those who have the love of life, do not do anything for life. Those who

do nothing in life are extraneous things. Vegetables, food and clothes are enough to

support one's life, how can one wait for wine and meat, and then live a whole life!

Therefore, those who have nothing to use in life have to go. Those who have more than

enough to use in life must also give it up. Wealth is harmful to the spirit, and

accumulation hurts others. Even if it is small, it will be tiring, but if it is too much. People

still laugh at flicking thousands of birds with Sui pearls. What's more, they violate

morality and neglect their lives, and they never want to use self-promotion! If a husband

compares morality with fame and status, the reputation is fake and cheap, while

morality is real and expensive. Knowing the noble and the humble, you should take

what you need, don't use your fame to harm your body, and don't use your position to

change your ambition. "Zhuang" says: If you lose your reputation, you are not a scholar.

"Xisheng Jing" says: Baoyuan keeps one, is too immortal, but the son fails to keep it,

but sits in an honorary official. If you don't choose simply, you will do everything you

touch, you will be mentally exhausted, and you will be fainted, and you will be lacking in

cultivating the Tao. If you do things at ease and are not tired of things, you are a person

who has justified himself. If the truth is not achieved, those who say that they are not

tired are sincerely deceiving their ears!

"Perfect Contemplation"

1. The true observer, the forerunner of wise men, the good observation of capable

people, the misfortunes and fortunes that come, the good and bad of movement and

stillness, before seeing the opportunity, because of it, make it suitable, pray deeply for

the protection of the foot, and steal the whole life. From the beginning to the end, if the

actions are not exhausted, and the principles do not violate this, it is called the true

view. However, every meal and bed are the source of profit and loss, and every word

and deed can become the root of misfortune and good fortune. Although it is skillful to

stick to the end, it is better to clumsily admonish the root, to observe the root and know

the end, and it is not a feeling of impetuosity. That's why keeping your mind simple and

doing things well, doing daily damage, and keeping your body and mind at leisure can

be seen. The scriptures say: There is always nothing, if you want to see its wonder.

2. However, the body of cultivating the Tao must be financed with food and clothing. If

there are things that cannot be discarded, and those that cannot be discarded, one

must accept them with an open mind and clear eyes. Don't take it as a hindrance, I feel

irritable. If someone is irritable because of something, the heart disease has already

moved, what is peace of mind? My wife is responsible for food and clothing, and my

boat is also a boat. If you want to cross the sea, you need to use boats and boats. If you

cross the sea, you will never leave the reason. Why do you want to abandon the house

before crossing? Food and clothing are illusory, and the reality is not enough to make a

living. In order to escape from illusion, I seek food and clothing. Although there are

things to seek, don't be born with the heart of gains and losses. That is to say, there is

nothing to do, and the heart is always peaceful, seeking the same thing with things but

not being greedy, and getting the same things without accumulating. If you are not

greedy, you will have no worries; if you do not accumulate, you will have no losses.

Every person in the track has a different heart. The essentials of this practice can be

done by force.

3. Although the former is broken and simple, and the disease is difficult to cure, it should

be observed according to the law. If the color disease is serious, you should think about

the coloring. If you don't think about it, there will be no color thing in the end. When you

know that the color thinks the outer space, the color heart is delusional, and the

delusional mind is empty, who is the master of color? The scriptures say: Those who are

lustful, think about you. Thinking is empty, why is there color? He also thinks about the

beauty of the demon, more than the charm of the fox. A fox charms and seduces

people, causing people to be disgusted. Even if the body dies, it will not enter the evil

path. Bewitching and seductive, making people fall in love with one another, it will lead

to death, and the obsession will become deeper. Because of evil thoughts, they will fall

into various destinies and be reborn in hell. Therefore, it is said in the scriptures: In this

generation, if you are a husband and wife, you will not be born with a human being after

death. So what? Because of evil thoughts. And if looking at color is definitely beautiful,

why is it that fish see depths and birds fly high, immortals see it as filthy, and sages call

it a knife and axe? If you don't eat for seven days, you will die. Colorless for a hundred

years, avoiding premature injury. Therefore, those who know color are not necessary for

the body and mind, but are suitable for the enemy of life, why should they be tied up

and destroyed by themselves?

4. If you see others doing evil and feel loathing in your heart, it is like seeing someone

committing suicide, throwing your own body at the neck and taking another's sword to

kill yourself. He does evil for himself and does not send him away, so why should I

induce him to be evil, thinking that I am sick? It is also seen that if one is detestable for

doing evil, one must also be evil for one who sees doing good. Why? Same fault.

5. If you are poor, you should also examine it. Who is poor with me? Heaven and earth

are equal and selfless. I am impoverished today, not heaven and earth. Parents give

birth to children and want to make them rich and honored. I am poor and humble now,

and I am not a parent. People and ghosts and gods have no time to save themselves,

so how can they have the power to bring poverty to me? To advance and retreat, to

search and observe, to find nothing, is to know my karma, and to know the destiny.

Karma is created by me, and fate is determined by talent. Karma and fate are still

influenced by shape and sound. You can't run away, and you can't complain. Only the

wise can achieve it with kindness. "Zhuang" says: "The karma is one that cannot be

given up, it is one's own work." Therefore, poverty and disease come and go, and we

cannot give up. The scriptures say: Heaven and earth cannot change their actions, and

yin and yang cannot return to their actions. From this point of view, it is true destiny, not

a false ear, so what is there to complain about? Another example is that when a warrior

encounters a thief, he is fearless. Before he swings his sword, the grassroots bandits

are all defeated. If poverty and illness disturb my body, I will be bandits and bandits; if I

have a righteous heart, I will be a warrior; if I observe with wisdom, I will wield a sword;

Whenever hardships come, if I don’t view them this way, I will be troubled and tired. I will

be like a thief who fails to make meritorious deeds, abandons his armor and turns his

back on the army, and flees and is convicted.

6. If you are suffering from a disease, you should contemplate that the disease has a

self-body, if there is no self-body, the suffering has nothing to support. The scripture

says: If I have no body, what trouble do I have? Second, when looking at the mind,

there is no real master. Those who seek to find inside and outside, but are unable to

accept, all plans are born from delusional minds. However, if the body is dry and

discouraged, all diseases will disappear.

7. If you hate the dead, you should think that my body is the house of God. I am now old

and sick, and my strength is weakening. It is like a decaying house, and I cannot live in

it. The body dies and the spirit dies, and it is the same. If one loves life and hates death,

and refuses to change, one's consciousness will be confused and one will lose one's

proper work. Using this to support life, when you are angry, you don't feel delicate, and

you are often humiliated. Under the cover of stupidity, greed and contempt, this is the

reason. If life is not pleasant, and death is not evil, one is life and death, and the other is

success in the future. If you are greedy for all things, you love one disease. If one limb

is sick, it still makes the whole body uneasy. What's more, if one's heart is full of

illnesses, and the body wants to live forever, how can it be obtained? Where there is

love and dislike, it is all delusion, and the accumulation of delusion cannot be

eliminated, so as to hinder the view of the Tao. That's why you have to give up all

desires, live without possessions, keep clear of your roots, and then look back at the old

favorites, and feel disgusted with yourself. If you observe the environment with the heart

of harmony with the environment, you will not feel evil in your life. If you look at the

environment with the heart of leaving the environment, you can see right from wrong.

For example, a sober person can see that a drunk person does evil; if he is drunk

himself, he does not realize what is wrong. The scriptures say: I abandon the vulgar,

and press away from the world. It also says: ears, eyes, voice, and color, leave guilt for

the son. The nose and mouth are happy, the fragrance is resentment. The old man is

world-weary, abandons the vulgar and only sees the world, the fragrance is resentment,

the flow of lust, how can he know that Bao Si is stinky!

"Deep Meditation"

1. The person who is determined by the husband is the extreme place of going out of

the common world, the first foundation of the Tao, the success of practicing tranquility,

and the end of holding peace. The shape is like a haggard tree, the heart is like dead

ashes, there is no feeling or desire, and it is extremely lonely. There is no mind in

steadiness, but everything is steadfast, so it is called Tai ding. "Zhuang" says: "Yutai's

steadiness comes from the light of the sky." Yu is the heart, and the sky is the wisdom.

The heart is the utensil of the Tao, and if it is extremely quiet, the Tao will live and

wisdom will arise. Wisdom comes out of the original nature, not suitable for the present,

so it is called Tianguang. However, with greed and love, he became confused, and then

fell into a coma. The bath snow is soft and upright, returning to pure and quiet, the true

spiritual consciousness, a little self-evident, it does not mean that other wisdom is not

born at this time. Since wisdom has been born, cherish it as a treasure, don't hurt your

concentration with too much knowledge. It is not difficult to be born with wisdom, and

wisdom does not need to be difficult. Since ancient times, there are many people who

forget their form, but few people who forget their name. Wisdom without use is

forgetting the name. The world hopes to reach it, so it is difficult. Nobility can not be

arrogant, wealth can not be extravagant, there is no vulgarity, so we must keep wealth

for a long time. To be still but not to move, to be wise but not to use it, is a fault of no

way, so you can deeply prove the truth. "Zhuang" says: It is easy to know, but difficult to

speak. If you know but don't speak, you are heaven; if you speak knowledge, you are a

man. The ancients, the sky is not human, Hui Neng knew that he must have the way.

People know the benefits of gaining wisdom, but they don't know the benefits of gaining

Dao. Because wisdom is based on understanding and reasoning, even when arguing is

based on feeling things and emotions, being interested in doing things one by one,

learning from others, growing from the clouds, moving from the cloud and always being

silent, how do you know that those who are silent, are silent to treat things, these words

are not stable. Although wisdom is outstanding, it is not close to the way. In this issue,

you will win the rabbit and return. The income is too small, and the good reason is that

the bureau is small. "Zhuang" says: Those who ruled the Tao in ancient times cultivated

wisdom with tranquility. Wisdom is born but nothing is done with wisdom, so it is called

to nourish tranquility with wisdom. Wisdom and tranquility support each other, and

harmony comes out of its nature. Peaceful wisdom leads to calm wisdom, and harmony

leads to morality. If you have wisdom, you don't use it, but you can be peaceful, and

after a long time, you will become a morality. However, on this determination, it is

achieved because of it. Or see harm because of looking at benefits, fear disaster and

calm down, donate and cleanse, accumulate habits and get familiar with them, and

return to samadhi together, salty like nature. Lightning breaks through mountains

without being startled, sharp swords strike without fear; regards fame and fortune as

passing gaps, knows life and death as carbuncles, and therefore knows "do not divide

the will, but concentrate on the spirit", the mind is so subtle and inconceivable.

2. The heart of the husband is a thing, that is, the body does not exist, and it does not

exist when it is used. Anger makes black stones drink feathers, resentment makes Zhu

Xia fall frost; It comes and goes suddenly, motion and stillness cannot be named; when

it can be, when it is not, it is unpredictable, and it is more difficult to control it than deer

and horses. The Taishang Laojun is always good at saving people, ascending to the

Lingtai and performing wonderfully, a little about the cause and effect of the three

vehicles, and the nature of all things, gradually destroying one's achievements with

each passing day, suddenly returning to no learning with evidence, and drawing a bow

and chiseling arrows in metaphors, The rule of law is to resolve disputes sharply,

cultivate it with permanence, get used to it, get rid of the body, sit and forget, remain

motionless in silence, and be slightly illuminated. Those who practice special

prescriptions will have righteousness without a day; those who practice Taoism will have

a wonderful view. Less power and more work, it is necessary! Wonderful!

"Dao"

1. Husband and Taoist, supernatural beings, spirit and nature, emptiness and no image.

Unpredictability is welcome, influence cannot be sought, it is not known why, and there

is no shortage of life. The sage was obtained in ancient times, the wonderful method is

passed on to the present, and it is completely true to follow the name and reason. The

sergeant has pure faith, self-denial and hard work, with an open mind and a humble

mind, and he only comes to the collection. The Dao has profound power, Xu Yi has the

form of the spirit, the form follows the Dao, and is one with the god, so he is called a

god-man. The divinity is empty and fused, the body does not change and disappear, the

form is the same as the Tao, so there is no birth and death. Hidden means the form is

the same as God, and manifest means the spirit is the same as Qi. Therefore, it is

harmless to walk through water and fire, has no shadow to the sun and the moon, lives

and dies on its own, and has no question of going in and out. Yiyuan? "Born Nerves"

says: When the body and spirit are united, it is the real body. Also, "Xisheng Jing" says:

the form and spirit contract, so it can last for a long time. However, the way of emptiness

has shallow and deep powers, deep ones are covered by form, and shallow ones only

reach the heart. The shaped person is also a god-man. Those who reach the heart, but

get wisdom and enlightenment, but the body cannot help but thank you, why? Wisdom

is the use of the heart, and if you use too much, you will work hard. At the beginning of

attaining Shaohui, one is joyful but often debates, one's energy leaks out, one has no

energy to moisten one's body, and then dies prematurely. After Yun's corpse analysis,

this is also called. Therefore, my lord, contain the light and hide the brilliance, in order to

be complete. Concentrate on the precious energy, learn the Tao without heart, and the

spirit is in harmony with the Tao, which is called Taoism. The scriptures say: those who

are the same as the Tao, the Tao also has it. It also said: What is the reason why

ancient times valued this way? If you don't ask for it every day, you are guilty of avoiding

evil? There is jade in the mountains, but the vegetation is not carved with it. People

cherish the Tao, and the body and bones are immortalized. After a long period of time,

the metamorphosis is the same as the spirit, the chain is subtle, and it is the same as

Dao Ming. Scattering one body into ten thousand dharmas, mixing ten thousand

dharmas into one body. Wisdom illuminates boundless, super-extravagant form, the

total form is empty for use, containing nature to succeed. There is no way to really

answer, the only thing is morality. The "Xisheng Jing" says: Concentric with the sky but

ignorant, and the same body with the Tao without a body, then the heavenly way will

flourish. It is also called the one who has obtained the extreme. It also says: God does

not come from birth, and lives with Dao for a long time. And if the body is the same as

the Tao, it will exist without time; if the mind is the same as the Tao, there will be no way.

If the ears are the same as the Tao, then there will be no sound and you will not hear; if

the eyes are the same as the Tao, then you will be colorless and will not see. The six

roots are open, which is good because of this. In modern times, knowledge is not as far

away, only hearing the way of giving up the form, before reaching it, the body is

wonderful, there is no shortcoming, and it is effective for others. It's like summer insects

who don't believe in frost, and chickens that have no heaven and earth. They are so

stupid that they can't be taught.

"Sit and Forget"

1. If one desires to cultivate the Dao to achieve truth, they must first abandon crooked

and perverse actions. Cut off all external matters, so as not to disturb the mind. Then sit

in meditation, internally observing the correct awakening. When a single thought arises,

it must be eliminated immediately. Respond to its arising by suppressing it and strive to

attain tranquility. Furthermore, even if there is no attachment to greed, wandering

thoughts and scattered thinking should also be completely eliminated. Engage diligently

in practice day and night without interruption. Only by extinguishing the restless mind

and not extinguishing the illuminating mind, can one attain profound and profound

benefits. Not relying on any one thing, the mind remains constant. This method is subtle

and deeply beneficial. Unless one has cultivated the Dao since ancient times and

possesses unwavering faith, it is difficult to have trust and reverence. Even if one knows

and recites the text, they still need to discern its authenticity. Why is this so? The

distractions of sound and appearances, as well as false and deceitful words, confuse

the mind. Human nature tends to be deeply ill, with the mind separated from the Dao

and understanding difficult to attain. If one's mind turns towards the Dao with deep faith

and admiration, they should first receive the Three Precepts. Following the precepts in

practice, ending where one begins, then true Dao can be attained. The Three Precepts

are: first, simplifying one's external dependencies; second, eliminating desires; and

third, calming the mind. Diligently practice these three precepts without slackness, and

the mind will naturally seek the Dao, and the Dao will come on its own. The scripture

says, "If a person can have a vacant mind and take no action, without seeking the Dao,

the Dao will naturally come to them." From this perspective, this concise method can

indeed be trusted and treasured.

2. However, if the mind is restless, it will last for a long time, and it is very difficult to

calm the mind according to the precepts. Maybe you can rest and not get it, and you

can get it temporarily and lose it; if you go and stay to fight, your body will sweat. After a

long time, it is soft and firm, and Fang Nai is ripe. Don't waste your life's career if you

can't harvest it temporarily. When it is rare to be quiet, when you are walking, standing,

sitting or lying down, and wherever you are involved in noisy activities, you must make

peace of mind. If there is nothing to do, it is often as if you have no intention; when you

are quiet and noisy, you have only one ambition. If the mind is too anxious, it will lead to

illness, madness and madness, this is the waiting time. If the mind does not move, but

you have to let it go, be lenient and anxious, always adjust yourself, restrain but not

attached, let go but not let go, be around noise without evil, and those who are involved

in things without worry, this is true concentration. Don't think that there is no trouble in

getting involved, so you want to be more troublesome; don't think that the place is noisy

and inactive, so you come and make noise. Take nothing as the true determination, take

things as the response, if the water mirror is a mirror, you can see the shape when you

encounter things. Skillful and convenient, the only way to enter concentration. It is

involuntary to delay the development of wisdom. Don't be in samadhi, seek wisdom

urgently, if you seek wisdom, you will hurt your concentration, if you hurt your

concentration, you will have no wisdom. One does not seek wisdom, but wisdom arises

by itself, this is true wisdom. Wisdom is not used, real wisdom is as stupid as it is,

benefiting capital and steadfast wisdom, both beautiful and infinite. If you think about it

in concentration, you will have a lot of feelings, and all the evils and ghosts will appear

as you wish. Only when the mind is fixed, there is nothing to worry about, and when the

mind is fixed, there is no ground.

3.Those who attain the Dao have five states of mind and seven signs in their bodies.

The five states of mind are as follows:

First, there is excessive activity and little stillness.

Second, activity and stillness are balanced.

Third, there is more stillness and less activity.

Fourth, when there is no external matter, the mind is still; when encountering situations,

it becomes active.

Fifth, the mind is united with the Dao and remains unaffected by external stimuli. When

the mind reaches this stage, it attains peace and happiness, all impurities and

defilements are eradicated, and there are no more vexations.

The seven signs in the body are as follows:

First, bodily movements are in accordance with the natural rhythm, and one's

appearance is harmonious and joyful.

Second, old ailments are universally healed, and the body and mind become light and

agile.

Third, injuries from premature death are restored, and vitality is replenished.

Fourth, life is extended by thousands of years, and one is known as an immortal.

Fifth, the physical form is refined into energy, and one is known as a true person.

Sixth, the energy is refined into spirit, and one is known as a divine person.

Seventh, the spirit is merged with the Dao, and one is known as the ultimate person.

Through the power of observation, these signs become increasingly clear with each

state. When one attains the ultimate Dao, wisdom becomes complete. Even if one has

practiced stability for a long time, if the mind and body do not exhibit the five states and

seven signs, it is an indication of a hastened life with impure qualities, and one's

appearance will wither and return to emptiness. Claiming to possess wisdom and

realization, and proclaiming to have achieved the Dao, while seeking various methods

and principles, is actually not the case. It can be considered a fallacy.