awaken

你不要以為你用髒話當名稱就沒人看得懂 我已經向管理員舉報你了 Don't think that if you use dirty words as a name, no one will understand I have reported you to the admin

台灣也有很多氣功掮客 這些氣功掮客曾經在臉書推銷自己的MCO 包含我的臉書 當然我就直接把他們踢出去 我自己也退出這種充滿了氣功掮客的臉書 沒想到這個人心裡的怨恨心這麼大 竟然追我追到這裡來 請管理員盡快封鎖這個人 當然我不會看到他搗蛋的文章 因為我已經封鎖他了 只是他的文字會污染大家的眼睛 很抱歉 台灣人的素質不好 讓大家見笑了 There are also many qigong brokers in Taiwan These qigong brokers used to promote their MCO on Facebook include my facebook Of course I'll just kick them out I myself quit this Facebook full of qigong brokers I didn't expect the resentment in this man's heart to be so great Chased after me here Please admin block this person as soon as possible Of course I won't see his trick-or-treating article because i blocked him It's just that his words will pollute everyone's eyes very sorry The quality of Taiwanese is not good make everyone laugh

任何教授MCO的老師都是有問題的 因為ＭＣＯ跟本不是真正的丹道 Any teacher teaching MCO is problematic Because MCO is not the real Dan Dao 你要小心某些氣功掮客 幾乎對著所有的新人做行銷 You have to be careful about some qigong brokers Marketing to almost all newcomers

沒想到台灣的搬運法練習者竟然追我追到這裡來 這種帶著強烈惡意的搬運法練習者，我一蓋封鎖 不管是那一國的都一樣 我不會因為你是台灣人就給你面子 我已經向管理員檢舉，你的名字帶有性暗示，就是故意來找麻煩的 就看管理員怎麼處理 我也將你封鎖了 不管你怎麼無理取鬧 你的文章完全不會出現在我面前 I didn't expect that Taiwanese practitioners would chase me here This kind of carrying method practitioner with strong malice, I will block it It doesn't matter which country it is I will not give you face just because you are Taiwanese I have reported to the administrator that your name is sexually suggestive and you are here to cause trouble Depends on how the administrator handles it I blocked you too No matter how unreasonable you are Your article will never appear in front of me

我一看你的註冊就知道你這個人有問題，我會檢舉你，並且封鎖你 I know you have a problem when I see your registration, I will report you and block you

帛書版說{蔽而不成}，這個部份我也看不懂，{蔽}就是老舊或遮蔽，{不成}就是不成功，老舊而不成功，這甚麼意思我也看不懂

帛書版 15 【古之善為道者，微妙玄達，】深不可志（識）。夫唯不可志（識），故強為之容，曰：與呵其若冬【涉水，猶呵其若】畏四【鄰，嚴】呵其若客，渙呵其若凌（凌）澤（釋），□呵其若（樸），湷【呵其若濁，呵其】若浴（谷）。濁而情（靜）之，餘（徐）清。女〈安〉以重（動）之，餘（徐）生。葆此道不欲盈。夫唯不欲【盈，是】以能【敝而不】成。 帛書甲本 【道纪。古之善为道者，微妙玄达，】深不可志（识）。夫唯不可志（识），故强为之容，曰：与呵其若冬【涉水，犹呵其若】畏四【邻，严】呵其若客，涣呵其若凌（凌）泽（释），□呵其若（朴），湷【呵其若浊，呵其】若浴（谷）。浊而情（静）之，余（徐）清。女〈安〉以重（动）之，余（徐）生。葆此道不欲盈。夫唯不欲【盈，是】以能【敝而不】成。 乙本 古之□为道者，微眇（妙）玄达，深不可志（识）。夫唯不可志（识），故强为之容，曰：与呵其若冬涉水，猷（犹）呵其若畏四（邻），严呵其若客，涣呵其若凌（凌）泽（释），沌呵其若朴，湷呵其若浊，呵其若浴（谷）。浊而静之，徐清。女〈安〉以重（动）之，徐生。葆此道者不欲盈。是以能（敝）而不成。

第十五章 【老子說】古之善為道者，微妙玄通，深不可識。夫唯不可識，故強為之容：豫兮若冬涉川；猶兮若畏四鄰；儼兮其若客；渙兮其若凌釋；敦兮其若朴；曠兮其若谷；混兮其若濁；孰能濁以靜之徐清？孰能安以動之徐生？保此道者，不欲盈。夫唯不盈，故能蔽而新成。 原文網址：https://kknews.cc/culture/nx969m3.html 【微塵說】古時掌握精通了道的人，微妙通達、高深莫測，不是一般人能夠認識理解的。正因為不能認識理解他，所以只能勉強來做些形容：他小心謹慎，好像冬天踩著水過河，如履薄冰。他警覺警惕，隨時關注著四周的危險；他嚴肅自重，時時像做客他家那般恭敬；他行動灑脫從容，就像冰塊緩緩消融；他穩重敦實，好像沒有加工的原料；他豁達深邃，好像空曠的山谷；他圓通包容，好像泥沙皆有的渾水。誰能夠使渾濁雜亂安靜下來慢慢變得清澈？誰能夠在安靜中動起來保持綿綿生機？保持了這種道的人，是不會自滿的。正因為他不自滿，所以能夠去故更新。原文網址：https://kknews.cc/culture/nx969m3.html In ancient times, those who mastered and mastered the Dao were subtle, penetrating and unfathomable, and they were not something that ordinary people could understand and understand. Precisely because I can't understand him, I can only describe him reluctantly: he is cautious and cautious, like stepping on water across the river in winter, like walking on thin ice. He is alert and vigilant, paying attention to the dangers around him at all times; he is serious and self-respect, always as respectful as a guest at his home; he acts freely and easily, like ice melting slowly; It is deep, like an empty valley; it is tact and inclusive, like muddy water that contains both sand and sand. Who can quiet the turbidity and slowly become clear? Who can move in silence and stay alive? Those who maintain this way will not be complacent. It is precisely because he is not complacent that he is able to go and renew.

你可以跟我合作 我的中文非常好 但是我的英文不太好 you can work with me My Chinese is very good But my English is not very good 不過我會希望你翻譯的是老子帛書 這本比較接近原始的老子 現在的老子道德經是有被改過的 But I would like you to translate Lao Tzu's silk book This book is closer to the original Lao Tzu The current Lao Tzu Tao Te Ching has been revised

這些是內景，西藏密宗卻拿來當成觀想的內容了 觀想是想像，與事實無關 但是練到三階段陽生，這些都是真正的內景 不是視覺化的觀想 These are the interior scenes, but the Tibetan Tantra is used as the content of the visualization Visualization is imagination, not about facts But after practicing to the third stage of yangsheng, these are the real interior scenes not visual visualization 無為法的失傳 造成許多人練不到三階段陽生 因此有些人採用想像的方式 以為想像這些曼陀羅就是一種練習 我必須說，想像曼陀羅根本不是練習 是在欺騙自己 因為只要你練無為法 你可以練出真正的曼陀羅 而不是想像出來的曼陀羅 各位把非二元當成哲學 把曼陀羅當成想像的對象 整個修行遭到嚴重的扭曲 非二元是性功 曼陀羅是性功練對之後必然產生的內景 這裡很多人都練不出光 連光是如何演化的都沒人知道 真是非常的遺憾 The lost of Wuwei As a result, many people cannot practice the third stage of Yang Sheng. So some people take the imaginary way Thought imagining these mandalas was an exercise I must say, imagining a mandala is not a practice at all are deceiving yourself Because as long as you practice Wuwei You can make a real mandala rather than an imaginary mandala You take non-dual as philosophy Think of the mandala as an object of imagination The whole practice was seriously distorted Non-binary is Sin goung The mandala is the interior scene that inevitably occurs after Sin goung A lot of people here can't practice Wuwei No one even knows how light evolved It's a pity 意識的演化必然導致光的演化 當一個人意識沒有產生演化 光就不會出現 所以根據參同契 陽神就是日魂，也是烏肝 陰神就是月魄，也是兔髓 只要意識產生演化，必然產生烏肝和兔髓 如果只有氣感 那就表示還沒到練氣化神的程度 只有在練精化氣的程度 是不可能知道什麼是意識的演化 The evolution of consciousness must lead to the evolution of light When a person's consciousness does not evolve light will not appear Therefore, according to CantonQi The Yan-Shen is the soul of the sun, and it is also the black liver The Yin-Shen is the soul of the moon and the marrow of the rabbit As long as consciousness evolves, black liver and rabbit marrow will inevitably be produced If one only have Qi senses That means it has not yet reached the level of practicing Qi and transforming into Shen. Only at the level of refining qi it is impossible to know what the evolution of consciousness is 而讓意識產生變化的方法 就是非二元對立 也就是中觀 the way to change consciousness is Non-duality that is, the middle view 當你把注意力放在你的氣繞行任督的時候 你這種練法就已經違反非二元對立了 所謂的非二元對立是對於練功當中的一切現象 採取不壓抑也不放縱的態度 一種對心靈力量的非導引態度 如果你練的時候採用的態度是把注意力放在引導氣感上 你就已經失去非二元對立的態度了 你不可能一邊談論的非二元對立的態度 一邊又使用二元對立的方式在你的練功上 這樣是非常自相矛盾的 When you focus on your chi bypassing Rendu Your practice has violated non-binary opposition. The so-called non-dual opposition refers to all phenomena in the practice of qigong. Adopt an attitude of neither repression nor indulgence A non-leading attitude towards the power of the mind If you practice with an attitude that focuses on guiding the sense of qi you've lost your non-binary attitude A non-binary attitude you can't talk about at the same time On the other hand, you use duality in your practice This is very contradictory

我不認為通過咒語和視覺化可以開啟心輪 因為我已經教過無數多的人開啟心輪 用的方法都不是咒語和視覺化 而是另外一篇正在討論的非二元 也就是中觀 I don't think the heart chakra can be opened through mantras and visualizations Because I have taught countless people to open the heart chakra The methods used are not mantras and visualizations but another non-binary article under discussion that is, the middle way

你把非二元當成哲學了 非二元如果當成哲學，那就糟糕了，根本就是一團糨糊 非二元從來都不是哲學，而是性功 You treat non-duality as philosophy If non-duality is considered philosophy, it's bad, it's just a mess Non-duality is never philosophy, it's Shin work

呂祖百字銘非常重要 你要知道你練的方法是對還是錯 你就要看這首詩 懂了這首詩才不會被誤導到錯誤的方法 像是以特定的路線來繞行氣 這是非常錯誤的方法 你練了很久繞不過去 絕對不是你的錯 而是這種方法是錯誤的方法 真正的練法是『性住氣自回』 意思是當你的內心的方向是對的，氣就會自動產生 所以各位要注意『自』這個字的含義 就是自動產生的意思 並不是你使用後天意念去驅使氣的產生 現在很多老師教的方法是使用後天意念去驅動氣 並且讓氣繞行在特定的路線 這是非常致命的錯誤 會把你導向完全錯誤的方向 Lu Zu's hundred-character inscription is very important You need to know if you're doing it right or wrong you have to read this poem Know the poem so you won't be misled into the wrong way like detouring the air in a specific route This is very wrong approach You've been practicing for a long time and you can't get around definitely not your fault but this approach is the wrong approach The real training method is "Sex and Qi and Self-recovery" It means that when your inner direction is right, qi will be generated automatically So you should pay attention to the meaning of the word "self" it means automatically It's not that you use acquired thoughts to drive the generation of qi The method taught by many teachers now is to use acquired thoughts to drive qi and let the qi go around a specific route this is very fatal error will lead you in the completely wrong direction

真正的丹道確實從練氣開始，但是並沒有限制氣的路線和方向 限制氣的路線和方向是一種錯誤的練法 很多老師教這種錯誤的方法 你要小心 所以最好要讀道家經典 知道道家的核心價值觀 這樣才不會被這種錯誤的練習法所吸引 當你讀過道家經典 你就會發現這種繞行是錯誤的 The real Dan Dao does start with qi training, but there is no limit to the route and direction of qi Restricting the route and direction of qi is a wrong practice Many teachers teach this the wrong way You must be careful So it is better to read the Taoist classics Know the core values of Taoism So that you won't be attracted by this wrong practice method When you read the Taoist classics You'll find that this detour is wrong

如果你真的對丹道的經文有興趣，我貼在這裡的經文，你就可以讀了 你會知道，真正的丹道沒有在練這些繞行 If you are really interested in the scriptures of Dan Dao, the scriptures I posted here, you can read them You'll know that the real Dando isn't practicing these detours

請問哪一本丹經告訴你丹道是這樣練的？ May I ask which alchemy scriptures tell you how alchemy is practiced in this way?

百日功灵，曲直而即能应物 我們從呂祖百字銘就能看到{應物} {真常須應物，應物要不迷} 而在黃鶴賦我們又看到{應物} 而且是在百日之後發生的 有練無為法的都知道 百日大約是三個月 三個月對一個初學者來說 大概就是從沒有氣感練到氣感能夠穩定出現 所以我們從這裡可以推知這個{應物}的{物}並非真正的物品 而是指{外物} 而且是指各種氣感現象 百字銘很明確地告訴我們{應物要不迷} 很明顯的就是勸初學者不要{迷於各種氣感現象} 要知道最重要的是{真常} 但是我們可以看到搬運法不僅迷而且迷得很深 幾乎把所有的注意力都放在氣感的運行這個{外物} 這種練法很明顯的違反了呂祖的教導 Hundred days of skill and spirit, straight and able to respond to things We can see {the object} from the hundred-character inscription of Lu Zu {It is often necessary to respond to things, or not to be obsessed with things} And in Yellow Crane Fu, we see {the object} And it happened a hundred days later Anyone who has practiced the law of inaction knows that One hundred days is about three months Three months for a beginner It is probably from the absence of Qi feeling to the stable appearance of Qi feeling. So we can infer from this that the {object} of this {object} is not a real object but refers to {foreign object} and refers to various gas sensations The hundred-character inscription clearly tells us {what to do or not} Obviously, it is to advise beginners not to {be obsessed with various gas sensation phenomena} The most important thing to know is {really} But we can see that the handling method is not only fascinated but deeply fascinated Almost all the attention is paid to the operation of the sense of breath {foreign object} This practice clearly violates Lu Zu's teaching

from https://rufodao.qq.com/a/20161031/029877.htm 泄露天机的丹道小百科 ——吕洞宾《黄鹤赋》校勘 [导读]《黄鹤赋》解释了丹道性命双修的整过过程，故涉及到的丹道知识相当丰富，主要的丹道名词术语，基本出现于《黄鹤赋》，故形容为道教丹道小百科，实不为过。 粤兮① 最上一乘 ，乃无作而亦无为。还丹七返，因有动而方有静 。上德者以道全其形，是其纯乾之未破；下德者以术延其命，乃配坎离而方成。是以用阴阳之道 ，即依世法而修出世之法；效男女之生，必发天机而作泄天之机。 方欲性命以双修，须仗法财而两用。先结同心为辅佐，次觅巨室以良图。然欲希世之妙道，必须密叩于玄关。择善地，慎事之机密；置丹房，器皿之相当。安炉立鼎，配内外两个阴阳；炼己筑基，固彼我一身邦国。对景忘情，须凭锐气之勇猛；煨炉铸剑，全借金水之柔刚。 若运用，若抽添，虑险② 而须当沐浴；若鼓琴，若敲竹，知雄 ③而便宜守雌。百日功灵，曲直而即能应物；一年纯熟，潜跃④而无不由心。能盗彼杀中之生气，以点我离内 ⑤之阴精。玉液金液，一了性而一了命；二候四候，半在坎而半在离。 始焉将无入有，龙居虎位，要知药物之老嫩；终焉流戊就己，虎会龙宫，须辨水源之清浊。炼己待时，务要阳生于赤县；遇机临炉，必须癸动于神州。若观见龙在田，须猛烹而极炼；忽闻虎啸入窟，可倒转而逆施。火逼金行出坤炉，故名七返；金因火炼归乾鼎，是曰九还。还者，乾所失而复得之物；返者，我已去而又来之真。殊不知，顺则生人生物，逆则成佛成仙。 虽分彼我，非闺丹御女之术；唯知一己，有鹏鸟图南之志。坎中一点黑铅，号曰先天，非同类而终不能得；离内七般朱砂，是名孤阴⑥，无真种则时刻难留。是以假乾坤立鼎炉，觅太乙所含之始气；借阴阳作筌蹄，求水府默蕴之玄珠。趋遄时，补我乾之一缺；俄然间，还彼坤之六虚。到此水归神室，位列仙班。 大抵丹落黄庭，千灵胥参，上帝嘉赞，天地惊寒。抱元守一，虚极静笃神有象 ⑦ ；温养十月，坐忘九载体无形。行满三千，斯其道术造端，似依正而除邪；功完八百，就中火候讬始⑧，如以奇而用兵。铅与汞，无丙叟东西间隔；婴与姹，无黄婆咫尺参差。识急缓，辨吉凶，在匠手以斟酌；明进退，知止足，岂愚昧而能为？认消息，如海之潮信；审造化，似月⑨之盈亏。三日出庚，乃一阳生于坤地；十五圆甲，则六爻周乎乾元。泄金窍，凿混沌，露老庄之肺腑；明坤户，饮刀圭，吐伯阳⑩ 之心肝。 今遇学仙龙江子，夙具道骨仙丰，名在丹台玉室，遂结烟霞同志之友，愿发龙虎秘藏之极。须寻火候，早饵黍珠，他日臻於阆苑玄圃，亦可叹伊骨死尸。 此赋乃祖师在黄鹤楼题书，示龙江子之文。其文已遍流于世，惜其未见刻本，数十年所见者，皆抄录之文，其中字句错讹者甚多，求其刻本，终不可得。余恐其久而愈错愈讹，拣其错讹稍少者，刊刻普传，不过暂存于板，非便以此为成案。若有见刻本者，更望校正更换，刊梓传世，庶不枉祖师当年启后之婆心矣！ 栖云山素朴散人刘一明述刊 后进学人夏复恒重刊 注释详解： ① 粤兮，文言语气助词。一般用于句首，无实义。清·傅金铨《黄鹤赋注》、清·刘体恕《吕祖全书》均作“奥矣”，含有神秘虚悬之意，从刘本粤兮为妥。（以下所称一本，以傅金铨、刘体恕本为主） ② 虑险，一本作：遇险。依传统丹道有“防危虑险” 之功，应从虑险。 ③ 知雄，一本作：逢争，词性偏重。语出老子《道德经》第二十八章：“知其雄，守其雌，为天下溪。”，是转承上文“因有动而方有静 ”句。 ④ 潜跃，一本作：追摄。《悟真篇》云：“取将坎内心中实，点化离宫腹内阴；从此变成乾健体，潜藏飞跃总由心。”。用追摄，词性偏重，是着相之因。 ⑤ 离内，一本作：阳内。丹经用《周易》易理言丹理，用坎离二卦，寓人心之真阴真阳。“坎中满，离中虚。”，因虚而需填充，转承前文“下德者以术延其命，乃配坎离而方成”句，修真者能够“盗彼杀中之生气”，彼，即指上文“知雄”的坎阳。 ⑥ 是名孤阴，一本缺，唯刘一明本有。符合《黄鹤赋》的汉赋对偶句式特征。故“坎中一点黑铅，号曰先天，非同类而终不能得；离内七般朱砂，是名孤阴，无真种则时刻难留”，这样的句，方显完整。 ⑦ 虚极静笃神有象 ，刘一明本为：“抱元守一，神有象 ，虚极静笃 ；温养十月，坐忘九载体无形。”。丹道修真是从无到有的过程，即虚极静笃的因，才有“神有象”的果，属因果句式。故句从：“ 虚极静笃神有象，”此其一。按照整篇《黄鹤赋》习惯于对偶句，也应依“虚极静笃神有象”句，以对偶“坐忘九载体无形”句，此其二。 ⑧ 火候讬始，根据悟元师校勘《黄鹤赋》之心愿，《道书十二种》出现“火候托实”，本不应有如此低级之错误，当为刊误。因前句有“道术造端”，故后句应从“火候托始”。出自成语“造端讬始”的分拆句式，造端对托始，尤为工整。另，若用“实”字，也违背了“得象忘言，得意忘象”的修真法则，容易诱导修真者堕入肉体之实像追求。一本出现这样的篡改，或为后世周天运气之搬运术者所为。故词句改为：“行满三千，斯其道术造端，似依正而除邪；功完八百，就中火候讬始，如以奇而用兵。”，则修真不会着于形迹，符合吕祖丹道之圣心。 ⑨ 月之盈亏，唯刘一明师分别清楚，一本作“认消息，如海之潮信；审造化，似日月之盈亏。”均将日月并用混用，暴露其道学知识之粗野。丹书均以古天文学月亮盈亏之消息，影响海水之潮信，来预示修真的道理。用道家的在天成像，以月纳甲，来映射出人体阴阳运化的规律。这跟吕祖《真经歌》所讲：“初三日，震出庚，曲江岸上月华莹。花蕊初开含珠露，虎穴龙眠探浊清。”的丹理相一致。 ⑩ 伯阳，刘体恕《吕祖全书》及傅金铨《黄鹤赋注》，均误刊为“吐平叔之心肝”。魏伯阳，是“万古丹经王”《周易参同契》作者，东汉会稽上虞人（今浙江绍兴市）。张伯端，是丹经祖典《悟真篇》作者，字平叔，北宋浙江天台人。吕洞宾，唐末蒲州河中府人(今山西芮城)。根据人物的不同历史年代，可以判断“平叔”应为“伯阳”之误。后人根据“平叔”二字，而确定《黄鹤赋》非吕祖文章，一字之差，谬以千里。若从《黄鹤赋》的内涵观之，当无此辞，平叔乃伯阳之误也。 简评： 相传这篇《黄鹤赋》，是吕祖在武昌黄鹤楼缘遇龙江子时，遂结为烟霞同志之友，有意传授丹道龙虎之秘藏，才写出了这样泄天机的文章。 《黄鹤赋》解释了丹道性命双修的整过过程，故涉及到的丹道知识相当丰富，主要的丹道名词术语，基本出现于《黄鹤赋》，故形容为道教丹道小百科，实不为过。 或因《黄鹤赋》是秘本，故在内部辗转传抄的过程中，限于传抄者的文化水平不同，才会有较多的显而易见的常识性错误。 朴素师的《黄鹤赋》是目前所能看到最为精当的本子，以师当初之条件而数十年难以寻找到真正的刻本，或因《黄鹤赋》本属内部秘传，加上文章又短小精悍，随可抄录，故无刻本之必要。 纯道教化的《黄鹤赋》本，如傅金铨者流传抄的本子，无论从句法上，还是对丹道悟真思想的理解上，都难脱恶意为之，而无能体会圣心的嫌疑。 悟元师这篇《黄鹤赋》付于《道书十二种》之《百字碑注》后，遗憾的是朴素师没有象其它道书一样，为《黄鹤赋》作注解。我们推断或是出于两方面的考虑，一是未得善本，以师严谨的学风，不会妄加注解。二是文章叙述的丹道知识，已经相当清晰，读者若记诵其文，定能知晓其意，故从略不注。 《黄鹤赋》从有为无为立论，从法财两用着手，用了典型的效男女之生，作泄天之机之密，将丹道性命双修思想泄露无遗。虽言辞古奥，但字字珠玑，是不可多得的道学经典。读者若能熟玩之、咀嚼之、细品之，定能窥探出道门丹道之玄奥，与傅金铨者流之大不相同也。 《黄鹤赋》详尽丹道悟真之理，概莫如此。缘续朴素师之宏愿，非便以此为成案，故不揣孤陋，是为校勘，并妄作点评，以与诸君共勉之。 A little encyclopedia of Dan Dao that leaked the secret ——The collation of Lu Dongbin's "Ode to the Yellow Crane" [Introduction] "Yellow Crane Fu" explains the process of rehabilitating alchemy and life, so the knowledge of alchemy involved is quite rich. Not too much. Cantonese ① The most excellent, it is nothing to do and nothing to do. Returning the pill seven times, because there is movement, there is stillness. Those who are of the highest virtue use the Tao to complete their form, so that their pureness is not broken; those who are of the lowest virtue extend their lives by means of art, and they are formed only when they are separated from the ridges. Therefore, the way of yin and yang is used, that is, according to the law of the world to cultivate the law of the world; to follow the birth of men and women, there will be a heavenly secret and an opportunity to vent the heavens. Fang wants to use double cultivation for his life and life, and he must rely on Dharma and wealth for dual use. First, unite with one heart as an assistant, and then look for a giant room for a good plan. However, if you want to hope for the wonderful way of the world, you must knock at the entrance. Choose a good place, and keep the secrets carefully; Set up a furnace and set up a tripod, with two yin and yang inside and outside; build a foundation by refining oneself, and consolidate oneself and one country. Forgetting about the scenery, one must rely on the bravery of sharpness; the simmering furnace to cast a sword, all rely on the softness and rigidity of gold and water. If you use it, if you add extra money, you should take a bath because of danger; Hundred days of work and spirit, straight and able to respond to things; one year of mastery, latent leap ④ and can not help. It can steal the anger of the other's killing, and use it to point me away from the yin essence. Jade liquid and gold liquid, one life and one life; two waiting and four waiting, half in the ridge and half in the distance. In the beginning, nothing will enter into existence. The dragon resides in the tiger's position. It is necessary to know the age and tenderness of the medicine. In the end, the flow of Wu will be self-reliant. The tiger will meet the dragon's palace. When you are refining yourself, you must be born in Chixian; when the opportunity comes, you must move in Shenzhou. If you see a dragon in the field, you have to cook it fiercely and refine it; if you hear a tiger roaring into the cave, you can turn it upside down and do it in reverse. The fire forced the gold to go out of the Kun Furnace, hence the name Qihui; the gold was smelted by the fire and returned to the cauldron, which is called the Jiuhui. Those who return, do what was lost and regain; those who return, I have gone and come again. As everyone knows, if you follow the way, you will be born as a living being, and if you go against it, you will become a Buddha and become a fairy. Although we are divided, it is not the technique of the daughter-in-law and the royal daughter; only knowing oneself, has the will of Peng Bird Tunan. There is a little black lead in the ridge, and it is called innate, and it cannot be obtained if it is not of the same kind. The seven kinds of cinnabar are called solitary yin. It is to set up a cauldron with a fake universe, to find the beginning energy contained in Taiyi; to use yin and yang to make a hoof, and to seek the mysterious pearl of Moyun in the water house. When I was approaching Trent, I made up for one of my lacks; suddenly, I also made up the six deficiencies of He Kun. Here, the water belongs to the gods' room and ranks in the fairy class. Mostly Dan Luo Huang Ting, Qian Ling Xu Shen, God praised, the world is chilling. Hold the Yuan and guard the first, the emptiness is extremely quiet and the god has the image ⑦; After completing 3,000 exercises, his Taoist skills were perfected, as if he had eliminated evil by virtue of righteousness; after 800 years of practice, he would be in the middle of the fire and wait for the beginning of the war, as if he had used the army out of surprise. Lead and mercury, there is no gap between the old and the old; the baby and the young are not close to each other. Knowing quickly and slowly, distinguishing good and bad, it is in the hands of the craftsman to consider it; clearly advancing and retreating, knowing enough, how can it be foolish and able to do it? Recognizing news is like the tide of the sea; reviewing good fortune is like the profit and loss of the moon. Three days when Geng is born, one Yang is born in the land of Kun; when fifteen rounds are rounded, six Yaos are around Qianyuan. Draining the golden orifices, chiseling chaos, revealing the heart of Lao Zhuang; Ming Kun households drink swords and Gui, and spit out Bo Yang's heart and liver. Today, I meet Longjiangzi, a scholar who is immortal, and has a daogu immortal rich, named in the Jade Room of Dantai, and then becomes a friend of Comrade Yanxia. He must find the fire and bait millet beads as soon as possible. He is getting closer to the mysterious garden of Langyuan, and he can also sigh at the dead body of Iraqi bones. This fu is written by the patriarch in the Yellow Crane Tower, showing the text of Longjiangzi. Its texts have been circulated all over the world, but it is a pity that no engraved version has been seen. Those who have seen it for decades are all copied texts, among which there are many wrong words and phrases. I am afraid that it will become more and more wrong over time, and I will select those with a little less wrong and wrong, and publish a general biography, but it will be temporarily stored on the board, so it is not necessary to use this as a case. If you have seen the engraved version, I hope to correct it and replace it, and publish it and pass it down to the world. A report by Liu Yiming, a simple and unsophisticated person in Qiyun Mountain Republished by Xia Fuheng, a latecomer Annotation details: ① Cantonese, Chinese tone particle. It is generally used at the beginning of a sentence and has no meaning. Qing Fu Jinquan's "Notes on Yellow Crane Fu" and Qing Liu Tishu's "Lv Zu Quanshu" are all written as "Aoyi", which contains the meaning of mystery and suspense, and it is appropriate to follow Liu Ben and Yuexi. (hereinafter referred to as one, mainly Fu Jinquan and Liu Tishu) ② Thinking about danger, one book: Distress. According to the traditional Dan Tao, there is the power of "preventing danger and worrying about danger", which should be taken into consideration. ③ Zhixiong, a novel: every contention, the part of speech is biased. The twenty-eighth chapter of Lao Tzu's "Tao Te Ching": "Know the male, guard the female, and it is the stream in the world." ④ Hidden Leap, one work: chasing photography. "Wuzhen Pian" says: "Take the inner yin of the general Kan, and enlighten the inner yin from the abdomen; from then on, it becomes a dry body, and the hidden leap always comes from the heart.". With chasing, the part of speech is biased, which is the reason for the appearance. ⑤ Li Nei, one work: Yang Nei. The Dan Jing uses Yi Li in the Book of Changes to express Dan Li, and uses the two hexagrams of Kan and Li to express the true yin and true yang of the human heart. "The ridge is full, and the separation is empty." It needs to be filled because of the emptiness. It is inherited from the previous sentence, "The virtuous person prolongs his life with art, and it is only when the ridge is detached." ", he, referring to the Kanyang of "Knowing Xiong" above. ⑥ It is called Gu Yin, and there is only one book missing, only Liu Yiming has it. It conforms to the characteristics of the Chinese fu couplets in "Yellow Crane Fu". Therefore, "a little black lead in the ridge is called innate, and it is not of the same kind and cannot be obtained in the end; the seven kinds of cinnabar are called solitary yin, and if there is no true seed, it will be difficult to stay forever", such a sentence is complete. ⑦ The emptiness is extremely quiet and the god has an image. Liu Yiming originally said: "Holding the Yuan and guarding the one, the god has an image, and the emptiness is extremely quiet; warm and nourishing for ten months, sitting and forgetting the nine carriers are invisible.". The process of alchemy cultivation from nothing to existence, that is, the cause of emptiness and tranquility, has the effect of "God has an image", which belongs to the causal sentence. The old sentence is from: "Void is extremely still, and God has images," which is one of them. According to the whole "Yellow Crane Fu" accustomed to the antithetical sentence, it should also be based on the sentence "Void, quiet and obedient to the gods and have images", and the sentence "sitting and forgetting the nine carriers without shape" should also be used, and the second. ⑧ At the beginning of Huohou Ruo, according to Master Wu Yuan’s wish to collate the “Yellow Crane Fu”, there should be such a low-level error in “Twelve Kinds of Taoism”, which should be a publication error. Because the former sentence has "Taoshu builds the end", the latter sentence should start from "fire care". It comes from the split sentence pattern of the idiom "making the end and entrusting the beginning", which is especially neat and tidy. In addition, if the word "real" is used, it also violates the comprehension rule of "getting the image, forgetting the words, and forgetting the image", and it is easy to induce the cultivator to fall into the pursuit of the real image of the flesh. Such tampering in a book may have been done by the transporter of the luck of the Zhoutian in later generations. Therefore, the words and phrases are changed to: "When the practice reaches 3,000, the Taoist skills are perfect, and it seems to eliminate evil by virtue of the righteousness; after the completion of the 800-hundred, the fire waits for the beginning, and it is like using an army as a miracle." The shape is in line with the Sacred Heart of Lu Zudan Tao. ⑨ The profit and loss of the moon, only Master Liu Yiming clearly distinguishes it. In one of his works, "recognition of news is like the tide of the sea; review of good fortune, it is like the profit and loss of the sun and the moon." Pill books all use the news of the profit and loss of the moon in ancient astronomy, which affects the tide of the sea, to herald the truth of self-cultivation. Using the Taoist imaging in the sky, and the moon and the armor, to map the law of the movement and transformation of the yin and yang of the human body. This is consistent with what Lu Zu said in "Zhenjing Song": "On the third day of the first lunar month, the Geng is shaken out, and the moon is Huaying on the bank of the Qujiang River. The stamens first bloom with pearls and dew, and the tiger's den and dragon's sleep explore the turbidity." ⑩ Boyang, Liu Tishu's "Lv Zu Quanshu" and Fu Jinquan's "Yellow Crane Fu Notes" were all misprinted as "Tuping Uncle's Heart and Liver". Wei Boyang, the author of "Wangu Danjing King" and "Zhouyi Shentongqi", was a native of Shangyu in Kuaiji in the Eastern Han Dynasty (now Shaoxing City, Zhejiang Province). Zhang Boduan, the author of the ancestral classic of Dan Jing, "Wuzhen Pian", courtesy name Uncle Ping, was a native of Tiantai, Zhejiang in the Northern Song Dynasty. Lv Dongbin, a native of Hezhongfu, Puzhou in the late Tang Dynasty (now Ruicheng, Shanxi). According to the different historical ages of the characters, it can be judged that "Uncle Ping" should be "Boyang". Later generations determined that "Yellow Crane Fu" was not written by Lu Zu based on the word "Uncle Ping". If we look at the connotation of "Yellow Crane Fu", there should be no such words, and Uncle Ping is Boyang's mistake. Brief comment: According to legend, this "Ode to the Yellow Crane" was written by Lu Zu when he met Longjiangzi at the Yellow Crane Tower in Wuchang, and became a friend of Comrade Yanxia. "Yellow Crane Fu" explains the rectification process of alchemy and life double repair, so the knowledge of alchemy involved is quite rich. Pass. Or because "Yellow Crane Fu" is a secret version, in the process of internal copying and copying, there will be more obvious common-sense errors due to the different cultural levels of the copyists. Pu Su Shi's "Yellow Crane Fu" is the most accurate book that can be seen so far. It was difficult to find a real engraved version for decades due to the original conditions of the teacher, or because "Yellow Crane Fu" is an internal secret, and the article is short and concise, It can be copied at any time, so there is no need to copy it. The pure Taoist version of "Yellow Crane Fu", such as the one handed down by Fu Jinquan, is hard to escape the suspicion of being malicious and unable to understand the Sacred Heart, both in terms of syntax and understanding of Dan Dao Wuzhen's thoughts. After Wu Yuanshi's "Yellow Crane Fu" was added to the "Hundred-character Stele Annotation" in "The Twelve Kinds of Taoism", it is a pity that Mr. Piao Su did not annotate the "Yellow Crane Fu" like other Taoist books. We deduced or came out of two considerations, one is that we have not obtained a rare book, and we will not add any comments due to the teacher's rigorous style of study. Second, the knowledge of alchemy described in the article is already quite clear. If readers memorize the text, they will definitely know its meaning, so I never pay attention to it. "Yellow Crane Fu" starts from the theory of doing something and not doing it, starting from the dual use of law and wealth, using the typical life of male and female, as the secret of revealing the secret of the sky, and leaking the idea of alchemy and life double cultivation. Although the words are ancient, but every word is precious, it is a rare Taoist classic. If readers can play it, chew it, and savor it carefully, they will surely be able to spy on the mystery of Taoist Dan Tao, which is very different from that of Fu Jinquan. "Yellow Crane Fu" details the principles of Taoism and truth, but it is not the case. The reason is to continue the grand aspiration of the simple teacher, so it is not necessary to make a case, so it is not to be arrogant, but to review it, and make a rash comment, in order to encourage it with all the lords.

這首詩的版本是來自劉一明 劉一明找遍了能找的地方 還是找不到原始的刻本 刻本的意思是原來雕刻在黃鶴樓的詩，用拓印的方式記錄下來 而不是手抄本是用手寫的 因為刻本才能取得百分之百的正確 劉一明為什麼有這種堅持 是因為搬運法竄改丹經的行為非常多 因此這份劉一明版本的黃鶴賦已經是劉一明能找到的最好的版本 也就是最少被竄改的版本 但是其中仍有些被竄改的跡象 劉一明沒有為這首黃鶴賦寫註解 很可能就是因為他想等到有標準的刻本出現 很可惜 一直沒有 現在我就把有問題的一部分挑選出來 在之前貼過的滿庭芳有這句話 {先天一氣，清濁自然分。} 所以我們可以很清楚的看到呂祖對於{清濁}的定義是[自然分} 但是在這首黃鶴賦裡面卻可以看到搬運法的痕跡 {须辨水源之清浊} 很明顯的，兩者是不同的 一個是{自然分} 一個是{須要分辨} The version of this poem is from Liu Yiming Liu Yiming searched everywhere he could find Still can't find the original print The meaning of the engraved version is that the poems originally engraved in the Yellow Crane Tower were recorded in the way of rubbing. instead of manuscripts it was written by hand Because engraving can be 100% correct Why does Liu Yiming have such persistence? It is because there are many acts of tampering with the Dan Sutra by the transport method. Therefore, this Liu Yiming version of Huang He Fu is already the best version Liu Yiming can find. That is the least tampered version But there are still some signs of tampering Liu Yiming did not write a note for the poem "Yellow Crane" It's probably because he wanted to wait until a standard engraved copy appeared. it is a pity never Now I'll pick out the problematic part Man Tingfang posted this before {Congenital one qi, clear and turbid and naturally divided. } So we can clearly see that Lu Zu's definition of {clear and turbid} is [natural points} But in this Yellow Crane Fu, you can see the traces of the handling method {Need to distinguish the turbidity of the water source} Obviously, the two are different One is {natural points} One is {need to distinguish}

你這樣就放棄了 真可惜 其實四個禪定和中脈七輪之間是可以互相對照的 但是前提是我得知道你練到哪裡 否則對一個沒有練到的人來說，內在的東西跟表面上的名詞是兩回事的 而知識上的延伸沒有用處 我寫這些東西都只有一個企圖 就是希望有人親身來練 you give up it's a pity In fact, the four meditations and the seven chakras of the central channel can be compared with each other. But only if I know where you're going Otherwise, for a person who has not practiced it, the inner things and the superficial nouns are two different things. And the extension of knowledge is useless I write these things with only one intention I just want someone to practice

當你的程度只有第一禪定的時候，你一定會動 當你到達第二禪定的時候，你一定有光 當你達到第三禪定的時候，你一定有最初的圓月 當你達到第四禪定的時候，你一定有曼陀羅 When your level is only the first jhāna, you will definitely move When you reach the second jhāna you must have light When you reach the third jhāna you must have the first full moon When you reach the fourth jhāna, you must have mandalas 如果你想驗證我說的是真的還是假的，你就來練看看，如果你傾向佛教，我就用佛教的方式教你 就看你願不願意用你的實際行動來做證明 If you want to verify whether what I said is true or false, come and practice it. If you are inclined towards Buddhism, I will teach you the Buddhist way. It depends on whether you are willing to use your actual actions to prove it

所以在一開始的身念處 也就是把注意力放在身體的這個階段 有一個很重要的原則 就是{無所住} 無所住的意思就是你的注意力沒有鎖定在特定的位置 這一點非常重要 你只要做不到這一點 你就沒辦法真正進入第二階段的禪定 你必須做到這一點 你才能繼續進步 所以姿勢根本不是問題 問題是你的注意力的使用方式 So at the beginning of the body That is, focus on this phase of the body There is an important principle is {nowhere} Nowhere means that your attention is not locked in a particular location this point is very important you just can't do it You can't really get into the second stage of meditation you have to do this you can keep making progress So posture is not a problem at all The problem is how your attention is used

四念處 google翻譯會翻成怎樣我不知道 就隨便他翻譯吧 觀身不淨 觀受是苦 觀心無常 觀法無我 我雖然是教無為丹道的，但是實質上，我教的是無為法，無為的法則，自然的法則 這些法則不僅包含道家，當然也包含佛家 四念處同時也是伴隨我修煉過程的一個心法 這四個階段，清楚明白的在我的練習過程中反覆出現 有人問我，道家的陰陽反覆，在佛家能看到嗎？ 我說看不到同樣的名詞，但是能看到過程的描述 四念處就是其中一個角度的過程描述 four mindfulness I don't know how google translate will translate Just let him translate view body impure Suffering is suffering Observation of impermanence view without self Although I teach Wuwei alchemy, but in essence, what I teach is the law of inaction, the law of inaction, the law of nature These laws include not only Taoism, but of course also Buddhism The four mindfulness bases are also a mental method that accompanies my cultivation process. These four stages are clearly repeated during my practice Someone asked me, can the yin and yang of Taoism be repeated in Buddhism? I said I can't see the same noun, but I can see the description of the process Satipatthana is a process description of one of the angles 我在這裡看到有人為了打坐要不要換姿勢而苦惱 有人為了打坐要不要換姿勢而爭論 我查詢了四念處 竟然沒人討論 大家只在乎自己的姿勢有沒有動 卻不在乎自己在修煉過程中 『念』的放置處 而這個則是最根本的 每一個佛家修煉者 都必須要面對自己的『念』正在何處 是在身體？在覺受？在心？還是在法界？ 又有多少人知道法界是什麼？ I've seen people here worrying about whether or not to change postures while meditating Some people are arguing about whether to change postures to meditate I inquired about the Four Mindfulness no one discussed Everyone only cares about their posture I don't care if I'm practicing The place where "thought" is placed And this is the most fundamental Every Buddhist practitioner You have to face where your "thoughts" are in the body? Feeling? mind? Still in the legal world? How many people know what the Dharma Realm is?

还丹七返，因有动而方有静 。 這句話非常重要，修練必須動靜都有，不能只有靜沒有動 只有練陰打坐是不會成功的 Returning the pill seven times, because there is movement, there is stillness. This sentence is very important. Practice must have both movement and stillness, not just static and no movement. Only practicing Yin meditation will not succeed

如果你做到『無所住』 你會經歷各種現象 你的心最終會達到『一心境』 然後產生『喜覺支』 這才是初禪正定 If you do "nowhere to live" you will experience various phenomena Your heart will eventually reach the "one state of mind" Then there is the "Bliss Awakening Factor" This is the first jhāna.