Vitalii

About Dazuo - http://thetaobums.com/topic/32561-the-teaching-of-quanzhen/?p=497316 P.S. "If your heart is bright, then even in a dark chamber there is blue sky. If your thoughts are gloomy, then even in broad daylight cruel demons appear." (Hong Zicheng)

I want to add some words about the importance of meditation Da zuo [打坐] and sitting in a motionless calmness and silence 靜坐 [Jing zuo]. There are dully sitting meditation and true meditation. Dully sitting is not a true meditation [打坐 - Da zuo], so practitioners need to avoid it. Wang Chungyang in 重陽立教十五論 said about a true Da zuo [真坐] and a false Da zuo [假坐]. Wang Chungyang in 重陽立教十五論 and 重陽真人金關玉鎖訣 said about meditation [打坐] and that meditation is a very important practice. Wang Chungyang said about sitting in a motionless calmness and silence 靜坐 [Jing zuo] and that calm and silence are the main principles of a true practice. Zhan San Feng in 张三丰祖师参禅歌 said about meditation [打坐] and that meditation is a very important practice. Immortal Zhonglí Quan in Ling Bao Bi Fa (灵宝毕法) said about meditation and that meditation is a very important practice. Zhonglí Quan said about Alchemy work during sitting cross-legged [盘膝坐] in a motionless calmness and silence [静坐 - Jing zuo] http://thetaobums.com/topic/32430-neidan-vs-qigong/page-4#entry494319 http://thetaobums.com/topic/32430-neidan-vs-qigong/page-6#entry494646 Sima Chengzhen in 坐忘論 said about meditation and that meditation is a very important practice. Sima Chengzhen said about sitting in a motionless calmness and silence and that calm and silence are the main principles of Inner Alchemy. Zhang San Feng in 道言浅近说 said about calmness and silence and that calm and silence are the main principles of a true practice.

"While the early Quanzhen adepts engaged in prolonged periods of seated meditation and advocated seated meditation as a foundational practice, emphasis was also placed on meditation as a larger approach towards being. In addition to practicing actual seated meditation, Quanzhen practitioners aspired to embody a meditative presence, whether meditating in a secluded hut or engaging in public missionary activity. The Shiwu lun attributed to Wang Chongyang contains a section entitled “Dazuo” 打坐 (Seated Meditation). According to this text, “Seated meditation” does not simply mean to sit with the body erect and the eyes closed. This is superficial sitting. To sit authentically, you must maintain a heart-mind like Mount Tai, remaining unmovable and unshakable throughout the entire day. [Maintain this practice] whether standing, walking, sitting, or lying down, whether in movement or stillness. Restrain and seal the Four Gates, namely, the eyes, ears, mouth and nose. Do not allow the external world to enter in. If there is even the slightest trace of a thought about movement and stillness, this cannot be called quiet sitting. If you can practice like this, although your body resides in the world of dust, your name will already be listed in the ranks of the immortals." Translated by Louis Komjathy

Brian, over the several years, LaoZiDao and his friends from Wuliupai [opendao and other] have been spreading lies about me and Zhendaopai, and now he has come to this forum with the same target.

Even if you constantly repeat this, it will not become true.

Methods of Inner Alchemy are primarily focused on cleansing and improving of heart nature, cleansing of heart and mind from obscurations, and comprehension of original nature (Xing). http://thetaobums.com/topic/32561-the-teaching-of-quanzhen/ Process of self-improvement involves work with a primordial energy (Ming) – the vital force that helps one to find inner harmony, grow spiritually and understand themselves. Thus, it brings a double improvement – of heart nature (Xing) and vitality (Ming).

Ma Danyang said about daily practice: http://thetaobums.com/topic/32561-the-teaching-of-quanzhen/page-2#entry497094

Ma Danyang said: "Each day, you must not forget the matter of daily practice. Daily practice consists of two types: daily external practice (wai riyong 外日用) and daily internal practice (nei riyong 內日用). Considering daily external practice, you are strongly forbidden to see the faults of others, boast about your own virtue, envy the wise and talented, give rise to worldly thoughts that are the fire of ignorance, give rise to feelings of superiority over the masses, [discriminate] between self and other or right and wrong, or to speak of hatred and affection. Considering daily internal practice, quit giving rise to doubtful thoughts. Never forget the internal. Whether wandering about or standing and sitting, you should clear the heart-mind and discard desires. Have nothing hat hangs on or hinders [your progress]. Do not get defiled and do not cling. In perfect clarity and perfect purity, wander about freely according to your aspirations. Consistently throughout the day contemplate the Dao in the same way a hungry person thinks of food or a thirsty person of drink. If you become aware of the slightest imbalance, you must correct it. If you train yourself in this way, you will become a spirit immortal." Translated by Louis Komjathy

Ma Danyang said: "Daily practice involves never deceiving or mocking heaven and earth. Always train yourself diligently. Cherish each moment. Do not pass the day in vain. Decrease your sleep, as this is something that [ordinary] people desire. You should rectify your misdeeds, but this is not only to be done through seated meditation. You should keep your heart-mind stable for a long time. Whether walking, standing, sitting, or lying down, follow the Dao. All adepts should quit giving rise to thoughts. Quickly investigate innate nature and life-destiny. If you can just purify the heart-mind and abandon desires, you will become a spirit immortal. Concern yourself with nothing else and stop having doubts! These are proper and true words. You only need to be constantly clear and constantly pure." Translated by Louis Komjathy

Wealth is not vice, but avarice and greed are vices. ok then 气 - temper / anger ok

于是，就在了元题诗右侧题上《和佛印禅师诗》一首。其诗云： “饮酒不醉是英豪，恋色不迷最为高；不义之财不可取，有气不生气自消。” Therefore, I prefer to translate: 酒 - Alcohol 色 - Sexual desire 财 - Wealth / avarice / 气 - temper / anger / pride

"Louis Komjathy is a scholar-practitioner of Daoism and an ordained Daoist priest of the Huashan 華山 (Mount Hua) lineage of Quanzhen (Complete Perfection) Daoism."

Sorry, but you are wrong 酒色财气出自南朝·宋·范晔《后汉书·杨秉传》。泛指各种不良品德、习气。且有关北宋苏东坡的成语趣事 http://dict.baidu.com/s?wd=%E9%85%92%E8%89%B2%E8%B2%A1%E6%B0%A3 http://baike.baidu.com/view/101607.htm

酒色財氣 it is an idiom which means - "wine, sex, avarice and temper-anger" http://www.mdbg.net/chindict/chindict.php?page=worddict&wdrst=0&wdqb=%E9%85%92%E8%89%B2%E8%B2%A1%E6%B0%A3

of course

第二休貪戀酒色財氣 第二 - second 休 - don't 貪戀 - to cling to 酒色財氣 [idiom] - wine, sex, avarice and temper/anger Yes, I translated this text [and many other] from Chinese to Russian.

"While the early Quanzhen adepts engaged in prolonged periods of seated meditation and advocated seated meditation as a foundational practice, emphasis was also placed on meditation as a larger approach towards being. In addition to practicing actual seated meditation, Quanzhen practitioners aspired to embody a meditative presence, whether meditating in a secluded hut or engaging in public missionary activity. On the most basic level, Quanzhen meditation practice involves “settling” or “stabilizing” (ding 定) the heart-mind. Concern over sensory phenomena must be reduced, desires must be calmed, and intellectual activity must be stilled. Through this process of meditative discipline, the Quanzhen adept could allow the heart-mind to return to its original condition, namely, a lodging place for spirit. The adept could return to innate nature, his or her original endowment from, connection with, and embodiment of the Dao." Louis Komjathy

"Meditation was one of the primary spiritual disciplines embraced and advocated by the early Quanzhen adepts. Posturally speaking, meditation most often involves seated postures, although there are forms of meditation which utilize standing and supine body configurations and which emphasize meditation as an all-pervasive existential approach. In terms of early Quanzhen, “meditation” is a larger category of religious praxis that most often involves “sitting,” referred to variously as “seated meditation” (dazuo 打坐), “quiet sitting” (jingzuo 靜坐), “sitting cross-legged” (jiafu zuo 跏趺坐), or “aligned sitting” (zhengzuo 正坐). Early Quanzhen meditative praxis may, in turn, be considered in terms of three primary sub-disciplines: (1) Cultivating clarity and stillness (qingjing 清靜), (2) Inner observation (neiguan 內觀), and (3) Internal alchemy (neidan 內丹)." Louis Komjathy

Use of ordinary mind-consciousness to comprehend the Original Reality is nonsense, since the original reality is beyond ones understanding and comprehension. The Original Reality can be comprehended only by the Original Spirit. The tradition says about going beyond the ordinary finite mind, and that Dao cannot be comprehended by use of reflections or other functions of ordinary mind-consciousness (and anything associated with them). Therefore, it is important not just to know the right methods, but also to be able to use them correctly.

Heart work [Xin gong] is a part of Xing gong and belongs to Building the foundation.

"On the most basic level, Quanzhen meditation practice involves “stabilizing” (ding 定) the heart-mind. Concern over sensory phenomena must be reduced, desires must be calmed, and intellectual activity must be stilled. Through this process of meditative discipline, the Quanzhen adept could allow the heart-mind to return to its original condition, namely, a lodging place for spirit. The adept could return to innate nature, his or her original endowment from, connection with, and embodiment of the Dao". Louis Komjathy

I know this Wang Chungyang text very well, because I translated it from Chinese. it is a 重陽真人金關玉鎖訣. Wang Chungyang clearly and intelligibly said that practice begins with the work on Xing. Text begins with the words: "Someone asked, “What are the subtle principles for cultivating perfection (xiuzhen 修真)?” Perfected Chongyang responded, “First, you must remove ignorance and vexations. Second, you must get rid of greed and craving, alcohol and sex, wealth and anger. This is the method of cultivation." [Translated by Louis Komjathy] Then Wang Chungyang said: “First, you must observe the precepts and develop clarity, stillness, forbearance, compassion, genuineness, and goodness. You must abstain from the ten evils, practice expedient means, and strive to save all sentient beings. You must also be loyal to the ruler and king, and be fi lial and reverent to parents and teachers. This is the method of cultivation. Then and only then can you practice the exercises of perfection." [Translated by Louis Komjathy] Wang Chungyang also said: "Anyone wishing to have tranquility, joy, and long life must remove disease by maintaining awareness of clarity and stillness." "If you constantly regard clarity and stillness as the correct [method], your alignment with the Dao will become great". [Translated by Louis Komjathy]

Master Zhang San Feng said: Sitting Forgetting If you want to practice the way to attain reality, first get rid of warped behavior. After disconnecting your mind from external things, inwardly observe correct awareness. When you notice a thought arise, you should immediately extinguish it. Extinguishing thoughts as they arise, strive to effect calm quietude. Next, even enough you may not have obvious fixations, still floating random thoughts are also to be completely eradicated. Working diligently day and night, never wavering for a second, just extinguish the stirring mind, do not extinguish the shining mind; just stabilize the open mind, do not stabilize the dwelling mind. Do not rest on anything, yet have the mind always present. This method is inconceivably subtle, and its benefits are very profound. It is possible only for those who already have affinity with the Tao and whose faith is undivided. _________ Translated by Thomas Cleary.

it is a lie. I started teaching people with basic techniques [Qigong and Dao Yin], which I knew well, continued self-improvement, and have always given more comprehensive techniques after I had advanced them by myself. It cannot be done other way. I have learnt Daoist arts from my teacher, Chinese Grandmaster Lu Shiyang, but not from book.

you always misrepresenting information about me, while you can not say the name of your teacher in China. Therefore, I see no sense to discuss with you.