awaken

你的身體會痛 代表你的『念』放置的位置有問題 代表你沒有做到『無所住』 簡言之，你練錯了才會痛 your body will hurt It means there is a problem with the placement of your "mind" It means that you have not achieved "nowhere to live" In short, if you practice wrong, it will hurt 在這種情況下 你沒有去反省自己的心念 卻去思考要不要換姿勢 這是很誇張的 你練錯了 你的身體受傷了 所以你會痛 你就是得換姿勢 你就是得動一動 但是這不是解決辦法 真正的解決辦法 是你根本沒有覺察到你自己的心念該放在哪裡 under these circumstances You didn't reflect on your own mind But to think about whether to change posture this is exaggerated you practiced wrong your body hurts so you will hurt You just have to switch positions you just gotta move But this is not the solution real solution It's that you don't even realize where your own thoughts should be placed 你死守著你的老師給你的方法 你完全忽略自然的法則 你的心是封死的 當然就錯了 You stick to the method your teacher gave you You completely ignore the laws of nature your heart is sealed of course wrong

從身體的覺受產生 到心慢慢穩定 這一個過程都算是第一禪定 當第一禪定成功的時候 會有快樂的感覺 這種快樂是毫無理由的產生 一種從心而生的喜悅 而且是沒有念頭的喜悅 這就是喜覺支 這是第一禪定的第一個特徵 arising from bodily sensations to the heart slowly stabilize This process is the first meditation When the first meditation is successful will feel happy This happiness comes for no reason a joy from the heart And it is joy without thought This is the joy This is the first characteristic of the first meditation 當然這個歷程還有很多現象 不是平白無故就能達到喜覺支 在達到喜覺支之前 你會經歷『有尋有伺』 有尋有伺的狀態下，你的心念是動盪的 不安的 移動的 在這種情況下 你要做的，並不是把你的注意力死死盯在一個對象上 而是以一種『無所住』的心態 放在各種現象上 也就是佛經上面所說的『善法』 善法就是好的現象 所謂好的現象，就是可以幫助你演化的現象 Of course, there are many other phenomena in this process. It is not for nothing that you can achieve the blissful enlightenment factor before reaching the blissful enlightenment factor You will experience "seeking and waiting" In the state of search and service, your mind is turbulent uneasy mobile under these circumstances What you have to do is not to fix your attention on an object But with a "nowhere to live" mentality on various phenomena That is, the "good law" mentioned in the Buddhist scriptures Good Dharma is Good Phenomenon A good phenomenon is a phenomenon that helps you evolve 舉例來說 你從呼吸開始 你只是把注意力放在呼吸 但是你不控制呼吸 你也沒有放在下丹田呼吸 你就只是覺察呼吸 然後在呼吸當中 你同時開放你的注意力 你並沒有把你的注意力死死地鎖定在呼吸 你的注意力同時對你的身體所有的現象開放 for example you start by breathing you just focus on your breath But you don't control your breathing You didn't put it in your lower dantian to breathe You are just aware of the breath then in the breath you open your attention at the same time You're not locking your attention to your breath Your attention is simultaneously open to all phenomena in your body 此時你會發現 身體有各種細微的現象 晃動 移動 震動 發熱 流汗 氣在身體行走 如電流般的氣 各種現象 這些現象是在你開放的覺知下 才能出現在你的感知範圍之內 所以你應抱持無所住的心 讓注意力對身體開放 不把注意力鎖死在呼吸 這些現象才會開始出現 當這些現象出現的時候 你的身體的氣就開始運作了 也不會有什麼腳痛的事情發生了 當你的身體疼痛的時候 必然是你的注意力發生的問題 你的注意力沒有放在『善法』 而處於一種『黏住』的狀態 鎖死在一個小範圍 造成的氣機封鎖 At this point you will find The body has various subtle phenomena shaking move shock fever sweat Qi walks in the body gas like electricity various phenomena These phenomena are under your open awareness to appear within the range of your perception So you should have a heart of nowhere Open your attention to your body Don't focus on breathing These phenomena will start to appear when these phenomena occur Your body's chi starts working There will be no more foot pain. when your body hurts It must be a problem with your attention Your attention is not on the "good Dharma" in a "sticky" state locked in a small area Qi blockage

我知道，關於四念處，四禪定，尋伺，五蘊，這些東西要是沒講清楚，要跟人溝通是一件困難的事情 我講清楚了，你練不到，那是你的問題，不是我沒誠意把過程說清楚 我也不願跟你在打坐的時候要不要換姿勢這些細節上糾纏 我只是覺得可笑 該注意的不注意 該重視的不重視 卻在一些不重要的事情上面糾纏不清 I know that if these things are not explained clearly, it will be difficult to communicate with people about the four bases of mindfulness, the four meditations, the search for attention, and the five aggregates. I've made it clear, but if you can't practice, that's your problem, not that I'm not sincere to explain the process clearly I also don't want to be entangled in the details of whether you should change your posture when you are meditating. i just find it funny Not paying attention What should be paid attention not to pay attention to But get tangled up in some unimportant things 我講了我在佛法上是如何練習的，如果你想練，你就過來找我 我會讓你一一體驗這些過程 當然你要夠努力 如果你一個星期只練兩個小時 你要體驗這些 是不可能的 I talked about how I practice in the Dharma, if you want to practice, come and find me I will let you experience these processes one by one Of course you have to work hard If you only practice two hours a week Or just practice 30 minutes a day you want to experience these is impossible 一場完整的練習，至少得準備兩小時的時間，才有辦法完成整個流程 A complete exercise requires at least two hours of preparation before the entire process can be completed. 如果你想進步更快 你可能需要三個小時的時間，甚至更多 你可以一次練超過一個流程 就像佛陀一樣 在禪定中反覆 If you want to progress faster You may need three hours or more You can practice more than one process at a time like buddha go and back in four Dhyanas

當我們剛開始練的時候，此時『念』一定是從最表層的『身體』開始 身體有各種現象，會因為你的『念』的放置，而產生影響 例如你可能會晃動，震動 你也可能會發熱，流汗 你也可能會感覺到某個地方卡住 你也可能會感覺到煩躁 你也可能會感覺到昏沈 你也可能會感覺到有電流 你會有各式各樣的感覺 這些都屬於身體和覺受的範圍 感受這些，並毫無執著的讓一切過去 你的『念』就會開始產生轉化 你的『念』會從飄移不穩定的狀態 慢慢變成穩定的狀態 When we first started to practice, the "mind" must start from the outermost "body" There are various phenomena in the body, which will be affected by the placement of your "thought" For example you may shake, vibrate You may also get hot and sweaty You may also feel stuck somewhere You may also feel irritable You may also feel groggy You may also feel an electrical current you will have all kinds of feelings These belong to the realm of the body and sensation Feel these, and let everything pass without clinging Your "thought" will begin to transform Your "mind" will drift from an unstable state slowly become stable 到這裡為止，大部分的人都可以很輕易地度過這一關 但是接下來的，就不是那麼容易了 So far, most people can easily get through this level But the next, it won't be so easy

除了四念處，『尋伺』也是第一禪定過渡到第二禪定的核心 也同樣沒人討論 我很懷疑，這裡的人們到底在練什麼？ 難道你的老師給你一個姿勢 再給你一個咒語 再給你一個集中的位置 你就滿意了？你就這樣傻傻的練上好幾年？ 難道你的老師從來沒告訴過你，在修煉的過程中，『念』的轉移和演化是如何運作的？ 只是把姿勢和咒語給你，你就心甘情願的練了？ In addition to the four foundations of mindfulness, "seeking" is also the core of the transition from the first meditation to the second meditation Also no one discusses I wonder, what the hell are people doing here? Did your teacher give you a pose one more spell for you give you one more place to focus Are you satisfied? How many years have you been practicing like this stupidly? Didn't your teacher ever tell you how the transfer and evolution of "mind" works during the process of cultivation? Just give you the poses and mantras, and you're willing to practice?

我在這裡花費這麼大力氣講道 不是為了金錢 我不要你一毛錢 我只要你做一個見證 證明這條路通到哪裡 I spend so much effort preaching here not for money I don't want a dime from you I just want you to be a witness Prove where the road leads

只要是練對的，任何系統都可以互通 但是唯一證明的辦法，就是你自己也跳下來練 證明這是互通的 否則我跟你說互通的 你也只能選擇相信或者不相信 As long as it is practiced correctly, any system can communicate with each other But the only way to prove it is if you jump down and practice yourself Prove that it is interoperable Otherwise, I'll tell you to communicate You can only choose to believe or not to believe 我希望有興趣的都來練 當你達到某個目標 我會告訴你 這是第一禪定 這是第二禪定 或者告訴你這是中脈七輪的什麼現象 但是當我不清楚你練到哪裡 或者你根本都沒有練到 這個溝通橋樑是很難建立的 I hope everyone who is interested can come and practice when you reach a goal I will tell you This is the first meditation This is the second meditation Or tell you what is the phenomenon of the seven chakras in the central chakra But when I don't know where you practice Or you didn't practice at all This bridge of communication is difficult to build

https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3492979 https://detail.tmall.com/item.htm?spm=a230r.1.14.47.25b8193fH3V18K&id=652460630689&ns=1&abbucket=15

https://zaitiyu.com/basketball/198079.html 請參考這篇甲骨文的考據文章 Please refer to this oracle bone inscription textual article

我覺得不太可能，因為這是少數動物，龍爭虎鬥，龍騰虎躍，龍虎之爭那是非常典型的，而且中國傳統有舞龍舞獅，卻沒有舞老虎，中國廟門口都是獅子的，從來沒有老虎的，因為獅子是雕塑，不像虎是文字，容易被代替掉。 關於埃及夏朝論，這個請你參考中國專業學者劉光保的研究。 I don't think it's possible, because it is a minority of animals, dragons fighting tigers, dragons leaping, dragons and tigers are very typical, and there are dragon and lion dances in Chinese tradition, but there is no tiger dance, Chinese temple entrances are all lions, never tigers , because lions are sculptures, unlike tigers, which are words and can easily be replaced. Regarding the theory of the Xia Dynasty in Egypt, please refer to the research of Liu Guangbao, a Chinese professional scholar.

比丘！彼眼者是肉形，是內，是因緣，是堅，是受，是名眼肉形內地界。　　比丘！若眼肉形，若內，若因緣，津澤，是受，是名眼肉形內水界。　　比丘！若彼眼肉形，若內，若因緣，明暖，是受，是名眼肉形內火界。　　比丘！若彼眼肉形，若內，若因緣，輕飄動搖，是受，是名眼肉形內風界。Bhikkhu! The eye is flesh-shaped, inner, causal, firm, and feeling, which is called the inner boundary of the flesh-shaped eye. Bhikkhu! If the eye is in the form of flesh, if it is inside, if it is caused by causation, it is feeling, it is called the inner water element in the form of eye and flesh. Bhikkhu! If the eye is in the form of flesh, if it is inside, if it is causal, it is bright and warm, it is feeling, it is called the fire realm in the eye and flesh. Bhikkhu! If the eye is in the shape of the flesh, if it is inside, if it is caused by causation, it floats and shakes lightly, it is feeling, it is called the eye-flesh-shaped inner wind realm. https://agama.buddhason.org/SA/SAsearch1.php?str=動&path=SA0273.htm 雜阿含經是有提到一些身體的覺受，包含流口水，發暖，動搖等等 這些都是第一禪定會出現的基本現象，我希望當你說出堅持不動的話之前，是否要思考一下，自己是否有達到過第一禪定的狀態？ 如果沒有，僅僅是一個初學者的角度來講，是否是以盲導盲？ The Miscellaneous Ahan Sutra mentions some bodily sensations, including drooling, warmth, shaking, etc. These are the basic phenomena that will appear in the first meditation. I hope that before you say the words of perseverance, do you need to think about whether you have reached the state of the first meditation? If not, from a beginner's point of view, is it a blind guide? 這十千世間界震動、搖動、顫動，無量偉大的光明出現於世間，勝過了諸天眾的天威。 These ten thousand worlds trembled, shook, and trembled, and immeasurable and great light appeared in the world, surpassing the power of the heavens. https://agama.buddhason.org/SA/SAsearch1.php?str=動&path=SA0379.htm 這段雖然被記錄成了天地間的震動，但是我們知道佛經是以一種回憶錄的方式紀錄的，以回憶的方式紀錄各種事件，難免有誤解。 但是從這段我們可以看到，這和第一禪定的動，和第二禪定的光，是符合的。 當然如果有初學者願意來體驗，什麼是第一禪定的動，第二禪定的光，那我也很願意教你 Although this passage was recorded as a tremor between heaven and earth, we know that Buddhist scriptures are recorded in the form of memoirs, and various events are recorded in the form of recollections, and misunderstandings are inevitable. But from this passage we can see that this is consistent with the movement of the first jhāna and the light of the second jhāna. Of course, if there are beginners who are willing to come and experience, what is the movement of the first meditation and the light of the second meditation, then I am also very willing to teach you

我不是對你一個人說話，這是一個論壇，一個論點的闡述，不見得是針對特定一個人 我希望你也能做到這點 I'm not talking to you alone, this is a forum, an exposition of an argument, not necessarily for a specific person I hope you can do the same 堅持不動的論點，並非是你一個人單獨所特有的論點 而是許多宗派所堅持的論點 當然枉顧自然現象，選擇和大多數的宗派站在一起，是比較有安全感 但是基於現實，我們應該要面對真相，而不是選擇蒙蔽自己的良心和雙眼 An argument that holds firm, not an argument unique to you alone but the argument held by many denominations Of course, in ignorance of natural phenomena, choosing to stand with most sects is more secure. But based on reality, we should face the truth instead of choosing to blind our conscience and eyes 當然我不是說你蒙蔽自己的良心和雙眼 我是說當我看見真相是什麼的時候 我不可能去做一個蒙蔽自己良心和雙眼的人 Of course I'm not saying you blind your conscience and your eyes I mean when I see what the truth is I can't be a person who blinds my conscience and eyes

我從沒有說過可以四處走動 我說的是，身體不動不是打坐，身體必須配合氣，氣要你動，你就得動，所謂的不動，是你能達到第二禪定以上的程度，但是當你達不到第二禪定的程度，你所謂的不動，只是在傷害自己的身體 I never said one could walk around when meditate What I am saying is that if the body does not move, it is not meditation. The body must cooperate with the Qi. If the Qi wants you to move, you have to move. The so-called immobility is that you can reach the level above the second jhāna, But when you don't reach the level of second jhāna, your so-called immobility is just hurting your own body 當你用不動在壓迫你的身體，不要說第二禪定，你連第一禪定都練不到 When you are pressing your body by fixing your body, Don't talk about the second jhāna, you can't even reach the first jhāna 當一個初學者，擺好姿勢，等待所謂的入定到來的時候，他就已經走上了歧路了 雙腳痛也只是剛好而已 When a beginner, posing, waiting for the so-called meditation to come, he has gone astray Pain in feet is just fine 佛經當中四大，地水火風，代表的是身體的各種現象，而身體的動就是『地動』，有各種身體的動，當然如果有所謂的大師把四大解釋成自然現象，那就真的十萬八千里遠了，完全的誤解 這邊我們要知道的，四大就是代表身體的各種現象，地動就是身體動 佛經是有講身體會動的，不是沒講 只是被一堆自以為是的禪師錯解 In the Buddhist scriptures, the four elements, earth, water, fire, and wind, represent various phenomena of the body, and the movement of the body is "earth movement". 108,000 miles away, complete misunderstanding What we need to know here is that the four elements represent various phenomena of the body, and earth movement is the movement of the body The Buddhist scriptures say that the body moves, but it does not say that Just misunderstood by a bunch of self-righteous Zen masters 今天你的程度如果只有第一禪定，你的身體就是會動，這是逃避不了的現實，如果你逃避這個現實，你的身體就會因為被你的腦袋壓迫，產生各種疼痛。 如果你面對這個事實，你順從身體的動，身體動一段時間，就自然會靜下來，這時候才有機會可以進入第二禪定 Today, if your level is only the first meditation, your body will move. This is an unavoidable reality. If you escape this reality, your body will be oppressed by your head and will cause various pains. If you face this fact, you obey the movement of the body, and when the body moves for a period of time, it will naturally calm down, and only then will there be a chance to enter the second meditation. 同樣的，在注意力的方面，第一禪定也是『有尋有伺』，注意力跟身體一樣，是可以移動的。 在第一禪定的狀態，你就是得順從這樣的力量，或者稱之為現實狀況。 當你順從這樣的力量的時候，你不去抗拒這些動，到了一個極限，自然會轉變 不只是身體的轉變，同樣注意力也會轉變，從『有尋有伺』會轉變成『無尋無伺』，然後進入第二禪定 Similarly, in the aspect of attention, the first meditation is also "seeking and attending". Attention, like the body, can be moved. In the state of the first jhāna you have to submit to such a force, or reality. When you submit to such a force, you do not resist these movements. When you reach a limit, you will naturally change. Not only the change of the body, but also the change of the attention, from "there is no search" to "no search", and then enter the second jhāna 我在這邊呼籲受到誤導的新人，你最好做個決定，是要天天跟你的疼痛作戰？還是要來跟我學習真正的禪定，體會如何從第一禪定，轉變到第二禪定，甚至第三，第四禪定的狀態？ I'm here to appeal to the misguided newcomers, you better make a decision, are you going to fight your pain every day? Or do you want to come and learn the real meditation with me, how to experience how to change from the first meditation, to the second meditation, or even the third or fourth state of meditation? 我希望有人能夠來跟我學習，身體力行，證明進入深度禪定的正確方式 當然也跟這裡堅持不動的人證明 I hope someone can come and learn from me, practice it, and prove the right way to enter deep meditation Of course, it also proves to those who persist here.

你這個說法不知道從哪裡來的，根據丹道的經典，一向都是陰陽反覆，動靜相輔相成，維持姿勢不動，這是很有問題的練法，不僅不應該鼓勵，還應該告訴人們，這種練法非常傷害身體，不應該如此做 I don’t know where this statement came from. According to the classics of Dan Dao, Yin and Yang have always been repeated, movement and stillness complement each other, and maintaining posture is very problematic. Not only should they not be encouraged, but people should be told that this kind of The practice is very harmful to the body and should not be done 分享一段呂祖黃鶴賦給你 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 強迫身體不動，恐怕連『下德』的層次都不到，完全違反道 Share a piece of Lu Zu Huang He Fu to you Returning the pill seven times, because there is movement, there is stillness. Those who are of the highest virtue use the Dao to complete their form, and their pureness is not broken; those who are of the lowest virtue extend their lives by means of art, and only when they are separated from the ridges are formed. Forcing the body to not move, I am afraid that it is not even at the level of "Xiade", which completely violates the Tao 身體不動，是因為能夠立刻入定，像我今天閉眼一兩分鐘之內，我就入定了，然後我以為過去十分鐘，但是當我眼睛張開，九十分鐘過去了，當然這九十分鐘我很清楚我的身體沒有移動，但是這並不是我的練法，而是因為我的內在入定了，才導致我的身體不動。 今天如果我的身體開始行走陽氣，即使我的身體不動，我的內在烏肝也在動，但是這是因為我練了很多年，才有這樣的內化，但是對一個初學者來說，他的氣脈全部都在體表，他就不應該設限自己的身體完全不動，這樣只會傷害自己的身體。 My body doesn't move because I can enter the concentration immediately. For example, I closed my eyes for a minute or two today, and I entered the concentration. Then I thought ten minutes passed, but when I opened my eyes, ninety minutes passed. Of course, the ninety minutes passed. It is very clear that my body is not moving, but this is not my practice, it is because my inner meditation is causing my body to not move. Today if my body starts to walk with yang energy, even if my body does not move, my inner black liver is also moving, but this is because I have practiced for many years to have such an internalization, but for a beginner, His qi channels are all on the surface of his body, so he shouldn't restrict his body to not move at all, it will only hurt his own body. 即使在佛經當中，可以看到在大般若經，也有許多文字描述佛陀修煉時候的『震動』，還有各種『動』，這都是佛經查詢得到的。 不管是佛經還是丹經，都沒有說過不能動。 Even in the Buddhist scriptures, you can see that in the Great Prajna Sutra, there are many words describing the "vibration" and various "movements" of the Buddha during his cultivation. These are all obtained from the Buddhist scriptures. Neither the Buddhist scriptures nor the alchemy scriptures said that they could not move. 我在這裡講這些，有一個很大的問題，就是大部分的人修煉的水準都太低了，根本練不到深度入定，完全用後天意識在強迫自己身體不動。 跟這樣的人談論陰陽動靜，真是非常的費力。 因為這些人看不到真正的修煉過程是怎麼回事。 When I talk about this here, there is a big problem, that is, the level of most people's cultivation is too low. Talking about yin and yang movements with such people is really exhausting. Because these people can't see what the real cultivation process is all about. 凡打坐者，非形體端然，瞑目合眼，謂之打坐，此假打坐也。十二時辰，行住坐臥，一切動中，心似泰山，不搖不動，把斷四門，眼耳鼻舌口，不令內入外出者，此名真打坐也。能如此者，雖身處塵世，名已列於仙宮，不須遠參，便是肉身聖賢。三年行滿，脫殼登仙，一粒丹成，神遊八極矣。 這段是王重陽講的論打坐，很明確說了，『非形體端然』 Those who meditate are not in an upright body, close their eyes and close their eyes. This is called fake meditation. At twelve o'clock, walking, standing, sitting, and lying down, while everything is in motion, the mind is like a mountain, not moving, breaking four doors, eyes, ears, nose, tongue, and mouth, and not allowing the inside to go in and out. This is called true meditation. Those who can do this, even though they are in the world, their names are listed in the Immortal Palace, and they do not need to travel far, they are sages in the flesh. After three years of travel, the shell is removed and the immortal is formed, and a pill is formed. This is Wang Chongyang's talk on meditation, clearly said, "It's not the body that doesn't move"

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。 這段是呂祖黃鶴賦 可以看到一個關鍵字『見龍在田』 『見龍在田』是易經的文字 但是出現在這裡 我們可以看得出來 龍代表烏肝 重點來了 這裡有一個『田』字 所以代表什麼呢 代表烏肝在『田』 也就是說烏肝是在『丹田』 烏肝就是丹最開始的形式 所以丹田並非是下腹部 而是『玄關竅』 產生烏肝的位置就是丹田 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. This is Lu Zu Huang He Fu You can see a keyword "see the dragon in the field" "Seeing the Dragon in the Field" is the text of the Book of Changes but here we can see Dragon represents black liver here comes the point There is a word "field" here so what does it represent Representing black liver in the "field" In other words, black liver is in the "Dan Tian" Black Liver is the first form of Dan So Dantian is not the lower abdomen Rather The place where black liver is produced is the dantian

呂祖把兔髓金和陽生大藥金，採用同一個名詞來講，也有另外一個可能性，這就牽涉到三階段陽生的屬性了。三階段陽生是沒有化陰的，因為沒有陰可以化了，才有辦法進入三階段陽生，所以三階段陽生產生的點，跟二階段陽生產生的點，是不一樣的。 藍石 15:43:11 三階段陽生產生的點，跟二階段陽生狀態下產生的兔髓的點是一樣的。 藍石 15:43:57 我個人的猜測，或許因為如此，才會兩金共用。不過這個論點，我還得需要更多的證據，目前仍處於證據不足的狀態。 七返九還，呂祖是唐朝，呂祖不是第一個提出的，還有一個比呂祖更早提出的 藍石 15:56:24 參同契 藍石 15:57:02 陰陽為度，魂魄所居。陽神日魂，陰神月魄。魂之與魄，互為室宅。性主處內，立置鄞鄂。情主營外，築垣城廓。城廓完全，人物乃安。爰斯之時，情合乾坤。乾動而直，炁布精流；坤靜而翕，為道舍廬。剛施而退，柔化以滋。九還七返，八歸六居。 藍石 16:06:57 易經的數字很亂，河圖洛書的數字不同，先天後天的數字也不同 藍石 16:07:29 使用這些數字的人，到底是根據河圖？洛書？先天八卦？後天八卦？也都沒有說清楚 藍石 16:07:42 只能從前後文去猜測，可能的代表數字是什麼 藍石 16:12:37 而且還要面對錯簡的問題，竄改的問題，所以有時候有些東西難以解釋的，就先放著，有辦法找到相關的證據，答案就會比較明朗 藍石 16:14:01 像七返九還，七代表什麼，九代表什麼，呂祖也沒有說清楚，參同契也沒有說清楚，但是呂祖卻很清楚地說明了返還的定義，一看就知道是陽生過程。 藍石 16:15:20 不過從呂祖的這段話『火逼金行出坤炉，故名七返；金因火炼归乾鼎，是曰九还。』還有參同契的這段話『九還七返，八歸六居。男白女赤，金火相拘。』其實七和九比較可能是金和火。 藍石 16:15:39 講的是金和火之間的關係，也就是七和九之間的關係 藍石 16:23:24 至於哪一個是金，哪一個是火，再來看一次這句話『火逼金行出坤炉，故名七返；金因火炼归乾鼎，是曰九还。』如果按照邏輯，句首主詞為主，『火』逼金行出坤炉，故名『七』返，『金』因火炼归乾鼎，是曰『九』还 藍石 16:24:06 如果是以這樣的眼光來看，而不是以『三魂七魄』的眼光來看，那七是火，九是金的可能性是比較高的 藍石 16:24:44 所以七返九還，就是『火』返『金』還，的可能性是比較高的 藍石 16:25:59 在申論為『火＝真我』返『金＝陽生』還 Lu Zu used the same term for Rabbit Marrow Gold and Yang Sheng Medicine Gold, and there is another possibility, which involves the three-stage Yang Sheng attributes. The third stage of yang birth does not transform into yin, because there is no yin that can be transformed, then there is a way to enter the third stage of yang birth, so the point of the third stage of yang birth is different from the point of the second stage of yang birth. Bluestone 15:43:11 The points of the third-stage yang generation are the same as those of the rabbit pith produced in the second-stage yang state. Bluestone 15:43:57 My personal guess, maybe because of this, the two golds will be shared. However, I still need more evidence for this argument, which is still in a state of insufficient evidence. Seven returns and nine returns, Lu Zu was in the Tang Dynasty, Lu Zu was not the first to propose, there is another one that was proposed earlier than Lu Zu Bluestone 15:56:24 Participate in the contract Bluestone 15:57:02 Yin and yang are the degrees, where the soul resides. Yang God Sun Soul, Yin God Moon Soul. The soul and the soul are each other's house. In the main office of the sex, the Yin-e is erected. Outside the love host, build the wall of the city. The city outline is complete, and the characters are safe. At the time of Yuansi, the love is in harmony with the universe. Dry, moving and straight, the essence of the qi cloth flows; the kun is still and swelled, and it is a house for the Tao. Just apply and retreat, soften to nourish. Nine returns to seven returns, and eight returns to six residences. Bluestone 16:06:57 The numbers in the Book of Changes are messy, the numbers in the Hetu Luoshu are different, and the numbers in the innate and acquired are also different. Bluestone 16:07:29 Whoever uses these numbers is based on the river map? Luoshu? Innate gossip? Gossip the day after tomorrow? didn't make it clear Bluestone 16:07:42 You can only guess from the context, what the possible numbers are Bluestone 16:12:37 In addition, we also have to face the problem of wrong and tampering, so sometimes some things are difficult to explain, just leave it alone. If there is a way to find relevant evidence, the answer will be clearer. Bluestone 16:14:01 For example, seven returns and nine returns, what seven means, and what nine means, Lu Zu didn't make it clear, nor did he make it clear to Shen Tongqi, but Lu Zu clearly explained the definition of return, and at a glance, it was clear that it was a process of yangsheng. Bluestone 16:15:20 However, from this passage of Lu Zu, "The fire forced the gold to go out of the kun furnace, so it was called the Seven Returns; the gold returned to the dry cauldron because of the fire, which is called the Nine Returns. ' There is also this passage from the symposium "Nine returns and seven returns, and eight returns and six dwellings." Men and women are red, and gold and fire are bound together. 』In fact, seven and nine are more likely to be gold and fire. Bluestone 16:15:39 It is about the relationship between gold and fire, that is, the relationship between seven and nine Bluestone 16:23:24 As for which one is gold and which one is fire, let's look at the sentence again: "Fire forced the gold to go out of the kun furnace, so it is called seven returns; gold is refined by fire and returned to the cauldron, which is called nine returns. ” According to the logic, the subject at the beginning of the sentence is the main word, “fire” forced the gold to go out of the Kun furnace, hence the name “seven” return, and “gold” returned to the dry cauldron because of the fire refining, it is called “nine” return. Bluestone 16:24:06 If you look at it from this perspective, rather than from the perspective of "three souls and seven souls", then the possibility of seven being fire and nine being gold is relatively high. Bluestone 16:24:44 Therefore, seven returns and nine returns, that is, "fire" returns "gold", and the possibility is relatively high Bluestone 16:25:59 In Shen Lun, "Fire = True Self" returned to "Gold = Yang Sheng"

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。 藍石 09:09:44 這個七返九還，我一直被搬運法的解釋搞得暈頭轉向，明明知道不對勁，但是又說不出來哪裡不對勁 藍石 09:10:02 呂祖這篇黃鶴賦，把定義講清楚之後，突然我看懂了 藍石 09:10:18 不過我也想考考大家，有沒有人因此而看懂？ 初學-黃綱 09:31:03 " 藍石 09:09:12 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 " @藍石 在說陰陽返復？ 心物合一 09:55:12 乾所失而復得：陽極生陰，但配合其他文字，應該指陰陽轉換，練氣化神。 我已去而又來之真：已去表示原本曾有，(1)原本真知因靈知而失，因道心而重回。(2)練功上即元神父母生我前即在，因識神而隱沒，今識神隱，元神顯。即練神還虛。 中文 10:14:58 " 藍石 09:09:12 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。 " @藍石 火為神火？金為肺魄主陰，所以指得七返為白虎、九還為青龍？談的是烏肝與兔髓？透過意識神火陰陽反覆練出陽（九還），真陰（七返）？ 藍石 12:59:41 " 心物合一 09:55:12 乾所失而復得：陽極生陰，但配合其他文字，應該指陰陽轉換，練氣化神。 我已去而又來之真：已去表示原本曾有，(1)原本真知因靈知而失，因道心而重回。(2)練功上即元神父母生我前即在，因識神而隱沒，今識神隱，元神顯。即練神還虛。 " @心物合一 接近了喔 藍石 13:00:00 " 中文 10:14:58 @藍石 火為神火？金為肺魄主陰，所以指得七返為白虎、九還為青龍？談的是烏肝與兔髓？透過意識神火陰陽反覆練出陽（九還），真陰（七返）？ " @中文 如果是烏肝兔髓，後面那兩句就說不通了喔 藍石 14:06:17 這段話如果看前兩句，那是真的一頭霧水，不過有了後面兩句話，線索就出來了 藍石 14:08:19 乾所失而復得之物，只有一個情況會這樣，就是陰陽反覆的過程中，陽極生陰，然後又陰極生陽，乾就是陽，陽在極之後，失去了，然後進入陰，陰到了極點，陽又復得，所以這個物講的就是陽生的陽 藍石 14:10:54 我已去而又來之真，這句話用到『我』這個字眼，這個就很明確了，會用到『我』『真』這種字眼，就是覺，而且是真正的覺，不是那種參雜了注意力的覺。在化陰的過程中，覺會暫時失去，化陰到了一個程度，覺會自動出現 藍石 14:11:24 所以這句話講的就是陽生霎那的現象。 藍石 14:25:26 前面兩句牽涉到易經的數字，是很令人昏頭轉向的，因為易經的數字好幾個系統，即使在網路上查過，還是會被那個系統搞亂，不過我們用三魂七魄來定位，因為我們很清楚的知道，三魂就是烏肝日魂，所以我們知道三就是肝木。七魄就是兔髓月魄，所以我們知道七就是肺金。 藍石 14:30:45 而坤爐乾鼎，不管是爐或是鼎，都是同樣的意思，都是玄關竅，處在日魂烏肝的狀態就是乾鼎，處在月魄兔髓的狀態就是坤爐，而火則是神火。神火逼金月魄兔髓出去坤爐，意思就是本來是在坤爐狀態，也就是化陰狀態，化陰到了一個極點，覺醒過來，所以火逼金行出坤爐，就是覺醒過來讓這個化陰的狀態結束了。因此以金月魄兔髓為代號，稱為七，返，就是覺醒的覺。所以七返不是七次來回，而是離開化陰狀態，也就是離開七的狀態，返回覺察的狀態。 藍石 14:38:40 離開化陰的狀態的時候，這時候的玄關竅因為覺醒，而返回陽的狀態，因此從坤爐變回乾鼎，這一霎那，如果先天覺知繼續，就會產生陽生內景，而這個先天覺知的產生，造成陽生內景的現象，就是金因火煉歸乾鼎，金原來定義是月魄，但是我們在這裡的定義已經不能是月魄了，而是大藥的定義了，雖然同樣是金，但是顯然的呂祖把化陰狀態下的兔髓金，和陽生內景的大藥金當成是同一個金，又或者此金非彼金，因為金相對鉛，意思是大藥對小藥，而金相對木則是兔髓對烏肝，所以不管如何，我們知道金是被用在兩個階段的現象，但是呂祖這邊卻是混用的，至於為什麼這樣，還要另外找線索。初步的猜測，呂祖可能是把兔髓的金和陽生的金的屬性當成同一個，因此才會使用『歸』這個字。 藍石 14:41:18 這邊呂祖就講到一個重點，就是陽生的霎那，如果當時的覺沒有『煉歸』，可能覺得練完了，直接拍拍屁股走人，那這個金就不會回到乾鼎，也就不會產生陽生內景了。 藍石 14:42:07 我們在各位的日記裡面經常可以看到這個現象，也就是很多人練完了化陰，就拍拍屁股走人，後面就不管了，因此白白喪失了許多陽生的機會。 藍石 14:43:21 而這個現象，在這裡可以看到一個強調，表示丹道非常重視這個節骨眼，這個霎那時間的掌握，代表了二階段陽生的出現，當然也代表了二階段陽生演化成三階段陽生的機會。 初學-黃綱 14:43:52 九還指陽已煉至極限，故將進入轉陰？九是指極限? 藍石 14:44:46 九是火，還是回到陽，其實是產生第二個陽，陽生。 初學-黃綱 14:45:35 若是掉入搬運法，真的解釋會卡住，七，九這段，會以為是什麼暗語[表情] 藍石 14:46:35 七，結束了七金月魄的狀態，返回覺察狀態，七返。九，九這個火，讓整個狀態產生陽生。九還。 藍石 14:47:31 講的就是陽生那個短短的幾秒，那個節骨眼的現象。 藍石 14:48:15 我們用無為法練，就很能夠體會陽生在丹道的重要地位，雖然二階段陽生，每次就是那短短的幾秒鐘，但是對我們的影響卻非常之巨大。 初學-黃綱 14:50:10 " 藍石 14:42:07 我們在各位的日記裡面經常可以看到這個現象，也就是很多人練完了 " @藍石 所以您有提到有要求，練完要待著，火候，契機，轉化，不要馬上離開，不要中斷，要體會後續，原來這麼重要[表情] 藍石 14:54:01 是的，所以沒練無為法的人，這些話都聽不懂的，只有親身練過的人，才有辦法聽得懂 藍石 14:55:56 因為搬運法的都聽不懂，所以他們都說這是『隱喻』，我就常說，這不是『隱喻』，是搬運法練錯了，練偏差了，所以完全練不到內在的深度，這些話才會全部聽不懂。 藍石 14:56:20 如果練對了，這些話都是聽得懂的。 藍石 14:56:45 因為講的都是我們練功的過程經常出現的現象 初學-黃綱 15:00:34 [表情]😔[表情][表情] 藍石 15:14:41 始焉将无入有，龙居虎位，要知药物之老嫩；這段講的是如果剛開始練的時候，從沒有到有，以龍為主，這個我們就很清楚知道，一開始的時候，烏肝為主，要知道藥物老嫩，烏肝不能練得太嫩，或太老，意思就是烏肝練到剛好，就會轉換成兔髓，否則太早太晚都轉不過去。 藍石 15:15:55 终焉流戊就己，虎会龙宫，须辨水源之清浊。我們知道戊己就是土，就是練到意土清淨之後，就會出現兔髓，兔髓就是虎，這時候水源清濁是重點，清的話就不會有幻境，濁的話就幻境叢生。 水波无痕 15:19:03 [表情] 藍石 15:19:24 炼己待时，务要阳生于赤县；遇机临炉，必须癸动于神州。前面講完烏肝兔髓，這邊又講陽生了。赤縣神州都是中土，就是玄關竅。陽生於玄關竅，發動於玄關竅，這個講的還是把握陽生的霎那時機。癸是北方，也是氣機的意思。 藍石 15:22:46 若观见龙在田，须猛烹而极炼；忽闻虎啸入窟，可倒转而逆施。這句話又回來講烏肝兔髓了，有兩個可能的意思，一個是反覆講烏肝兔髓，一個可能的意思是如果遇到一階段陽生，也就是陽生有三階段，如果遇到陽生第一階段，又是龍，也就是烏肝又出來了，那就繼續練，練到一個程度，虎出來了，就是兔髓，那就反過來，什麼東西反過來，當然是意念，烏肝還是有一個意念在的，兔髓的時候就不能有這個意念了，兔髓階段如果有這個意念，那就會被擠出來，出來到烏肝階段，或者太濁，也就是因太重，就會開始產生幻境。 藍石 15:24:07 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。這句我們剛才講過了，就是講陽生的霎那。所以這段反反覆覆講了兩次烏肝兔髓和陽生 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. Bluestone 09:09:44 This seven-return and nine-return, I have been confused by the explanation of the transportation method. I clearly know that something is wrong, but I can't tell what is wrong. Bluestone 09:10:02 In Lu Zu's "Yellow Crane Fu", after clarifying the definition, I suddenly understood Bluestone 09:10:18 But I also want to test everyone, does anyone understand this? Beginner - Huang Gang 09:31:03 " bluestone 09:09:12 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. return, do" @Blue Stone Are you talking about the return of yin and yang? Unity of mind and matter 09:55:12 What is lost and regained: the anode generates yin, but in conjunction with other words, it should refer to the transformation of yin and yang, and the transformation of qi into spirit. The truth that I have gone and come again: I have gone to mean that it was originally there. (1) The original true knowledge was lost due to spiritual knowledge, and returned due to the mind of Tao. (2) In practice, the Yuanshen’s parents were there before they were born, and they disappeared because of the awareness of the spirit. That is, practicing God is still empty. Chinese 10:14:58 " bluestone 09:09:12 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. " @Blue Stone Fire is God Fire? Jin is the lung and governs yin, so it means that the seventh is the white tiger and the nine is the blue dragon? Are you talking about black liver and rabbit marrow? Through the consciousness of Shenhuo yin and yang, you can repeatedly practice yang (nine returns) and true yin (seven returns)? Bluestone 12:59:41 " Heart and mind unite 09:55:12 What is lost and regained: the anode generates yin, but in conjunction with other words, it should refer to the transformation of yin and yang, and the transformation of qi into spirit. The truth that I have gone and come again: I have gone to mean that it was originally there. (1) The original true knowledge was lost due to spiritual knowledge, and returned due to the mind of Tao. (2) In practice, the Yuanshen’s parents were there before they were born, and they disappeared because of the awareness of the spirit. That is, practicing God is still empty. " @Heart and Matter One is approaching Bluestone 13:00:00 " Chinese 10:14:58 @Blue Stone Fire is God Fire? Jin is the lung and governs yin, so it means that the seventh is the white tiger and the nine is the blue dragon? Are you talking about black liver and rabbit marrow? Through the consciousness of Shenhuo yin and yang, you can repeatedly practice yang (nine returns) and true yin (seven returns)? " @中文 If it's black liver and rabbit marrow, the last two sentences won't make sense. Bluestone 14:06:17 If you look at the first two sentences of this passage, it is really confusing, but with the last two sentences, the clue comes out Bluestone 14:08:19 There is only one case of what is lost by dryness and recovered, that is, in the process of yin and yang repeated, the anode generates yin, and then the cathode generates yang. It is recovered again, so this thing is about the yang of yang. Bluestone 14:10:54 I have gone and come true, this sentence uses the word "I", this is very clear, and the words "I" and "true" will be used, that is the feeling, and it is the real feeling, not that A sense of mixed attention. In the process of transforming yin, the feeling will be temporarily lost, and when the yin is transformed to a certain extent, the feeling will appear automatically Bluestone 14:11:24 So this sentence is talking about the phenomenon of Yangsheng Instant. Bluestone 14:25:26 The first two sentences involve numbers in the Book of Changes, which is very confusing, because there are several systems for numbers in the Book of Changes. Even if you check it on the Internet, you will still be confused by that system, but we use three souls and seven souls. To locate, because we know very well that the three souls are the black liver sun soul, so we know that the three is the liver wood. Seven souls are rabbit marrow and moon souls, so we know that seven is lung gold. Bluestone 14:30:45 And the kun cauldron dry cauldron, whether it is a furnace or a cauldron, all have the same meaning, both are profound entrances, in the state of the sun soul black liver is the dry cauldron, in the state of the moon soul rabbit marrow is the kun furnace, and the fire It is divine fire. The divine fire forced the golden moon soul rabbit marrow to go out of the kun furnace, which means that it was originally in the state of kun furnace, that is, the state of transforming yin, the transformation of yin reached an extreme point, and it was awakened, so the fire forced Jinxing out of the kun furnace, which was to wake up and let this transform The yin state is over. Therefore, the golden moon soul rabbit marrow is used as the code name, and it is called seven, returning, which is the awakened awakening. So the seventh return is not the seven round trips, but leaving the yin-transforming state, that is, leaving the seven-state and returning to the state of awareness. Bluestone 14:38:40 When leaving the state of transforming yin, the profound entrance orifice at this time returns to the state of yang because of its awakening, so it changes from the kun furnace to the dry cauldron. At this moment, if the innate awareness continues, there will be a yang-born interior scene, and this innate The generation of awareness causes the phenomenon of the inner scene of Yang Sheng, that is, gold is refined by fire and returned to the dry cauldron. The original definition of gold is the moon soul, but our definition here can no longer be the moon soul, but the definition of great medicine, although the same is true. It is gold, but obviously Lu Zu regarded the rabbit pith gold in the state of transforming yin as the same gold as the big medicine gold in the interior of Yang Sheng, or this gold is not the same gold, because gold is relative to lead, which means that big medicine is opposite to small. Medicine, and gold to wood is rabbit marrow to black liver, so no matter what, we know that gold is used in two stages, but Lu Zu’s side is mixed. As for why this is so, we need to find another clue. . Preliminary guesses, Lu Zu may have regarded the gold of rabbit marrow and the gold of Yangsheng as one and the same, so he used the word "return". Bluestone 14:41:18 Here, Lu Zu talked about a key point, that is, the moment of Yang Sheng, if you felt that there was no "returning from training" at that time, you might feel that after training, just pat your butt and leave, then this gold will not return to Gan Ding, nor There will be no yangsheng interior scene. Bluestone 14:42:07 We can often see this phenomenon in your diaries, that is, many people pat their buttocks and leave after they have finished practicing yin transformation, and then leave it alone. Therefore, many opportunities for yang birth are lost in vain. Bluestone 14:43:21 As for this phenomenon, an emphasis can be seen here, indicating that Dan Dao attaches great importance to this juncture. The grasp of this moment represents the emergence of the second stage of yangsheng, and of course it also represents the opportunity for the second stage of yangsheng to evolve into the third stage of yangsheng. Beginner - Huang Gang 14:43:52 Jiu also pointed out that Yang has been refined to the limit, so it will enter into Yin? Nine is the limit? Bluestone 14:44:46 Nine is fire, or returning to Yang, in fact, it produces the second Yang, Yang Sheng. Beginner - Huang Gang 14:45:35 If you fall into the handling method, the real explanation will be stuck. In the seventh and ninth paragraphs, you will think it is a code word [expression] Bluestone 14:46:35 Seventh, ending the state of the seven golden moon souls, returning to the state of awareness, seven returning. Nine, nine, the fire, makes the whole state produce Yang Sheng. Nine also. Bluestone 14:47:31 It's talking about the few short seconds of Yang Sheng, that critical phenomenon. Bluestone 14:48:15 By practicing the Wuwei method, we can very well appreciate the important position of Yang Sheng in the alchemy way. Although the second stage of Yang Sheng is only a few seconds each time, it has a huge impact on us. Beginner - Huang Gang 14:50:10 " bluestone 14:42:07 We can often see this phenomenon in your diaries, that is, many people have finished practicing" @Blue Stone So you mentioned that you have requirements, you have to stay after training, the heat, the opportunity, the transformation, don’t leave immediately, don’t interrupt, you have to experience the follow-up, it turns out that it’s so important [expression] Bluestone 14:54:01 Yes, so people who haven't practiced Wuweifa can't understand these words. Only those who have practiced it themselves can understand them. Bluestone 14:55:56 Because people who move the method can't understand it, they all say it's a "metaphor". I often say that it's not a "metaphor". It's because the practice of the moving method is wrong and the practice is deviated, so the inner depth of the practice is completely lacking. All these words will not be understood. Bluestone 14:56:20 If you do it right, you can understand these words. Bluestone 14:56:45 Because what we are talking about is the phenomenon that often occurs in the process of our practice. Beginner - Huang Gang 15:00:34 [expression]😔[expression][expression] Bluestone 15:14:41 From the beginning, nothing will enter into existence, and the dragon will occupy the place of the tiger. You must know the tenderness of medicine. This passage is about if you first practiced, there was nothing there, and the dragon was the main thing. We knew this very clearly. At that time, black liver is the main thing, you must know that the medicine is old and tender, black liver can not be too tender, or too old, which means black liver is trained just right, it will be converted into rabbit marrow, otherwise it will be too early or too late to be transferred. . Bluestone 15:15:55 In the end, the flow of Wu and Wu will be self-reliant, and the tiger will meet the dragon palace. It is necessary to distinguish the turbidity of the water source. We know that Wuji is the earth, and after practicing the purification of the mind, the marrow of the rabbit will appear, and the marrow of the rabbit is the tiger. At this time, the clear and turbid water source is the key point. If it is clear, there will be no illusions. No trace of water waves 15:19:03 [expression] Bluestone 15:19:24 When you are refining yourself, you must be born in Chixian; when the opportunity comes, you must move in Shenzhou. After talking about black liver and rabbit marrow, here we talk about yangsheng. Chixian and Shenzhou are all Middle Earth, which is the Xuanguan orifice. Yang is born in the Xuanguan orifice, and it is activated in the Xuanguan orifice. This is about grasping the momentary opportunity of Yang Sheng. Gui means north and also means qi. Bluestone 15:22:46 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. This sentence comes back to talk about black liver and rabbit marrow. There are two possible meanings. One is to repeatedly talk about black liver and rabbit marrow. The other possible meaning is that if you encounter one stage of yang, that is, there are three stages of yang. If you encounter yang. In the first stage, it is the dragon again, that is, the black liver has come out again, then continue to practice, to a certain extent, the tiger comes out, it is the rabbit marrow, then turn it around, what is reversed, of course, is the mind, the black liver There is still an idea, and it is not possible to have this idea during the rabbit marrow stage. If there is such an idea in the rabbit marrow stage, it will be squeezed out and come out to the black liver stage, or it will be too turbid, that is, because it is too heavy, it will die. Fantasy will start to occur. Bluestone 15:24:07 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. This sentence we have just said, is to talk about the instant of yangsheng. So this passage repeatedly talked about black liver, rabbit marrow and yangsheng twice.

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。 這段非常關鍵，而且點出了搬運法的謬誤。 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. This passage is very crucial and points out the fallacy of the transport method.

最上一乘 ，乃无作而亦无为。 最高的修煉是無為。 這篇黃鶴賦是呂祖少數可信度高的文章。 跟太乙金華宗旨那種假文章是不同的。 這篇開宗明義就講了，最高的修煉是無為。 這一句話就駁斥了搬運法的謬誤。 搬運法喜歡講無為。 搬運法認為一定要先有為，才能進入無為。 但事實上搬運法只能有為，而無法進入無為。 The highest level is to do nothing and do nothing. The highest practice is inaction. This Yellow Crane Fu is one of the few highly credible articles by Lu Zu. It is different from the fake articles of Taiyi Jinhua's purpose. This article clearly states that the highest cultivation is inaction. This sentence refutes the fallacy of the transfer method. The handling method likes to talk about inaction. The transfer method believes that there must be action before one can enter into inaction. But in fact, the method of transportation can only be active, and cannot enter into inaction.

https://zh.wikisource.org/wiki/呂祖五篇注#百句章 這是傅金銓版的呂祖黃鶴賦，對照劉一明的呂祖黃鶴賦，就可以看到傅金銓版的有許多竄改的痕跡 This is Fu Jinquan's version of Lv Zu's Huanghe Fu. Comparing with Liu Yiming's Lv Zu's Huanghe Fu, we can see that Fu Jinquan's version has many traces of tampering.

他的這篇呂祖黃鶴賦是劉一明的版本 跟傅金銓的版本不同 袭明居士認為傅金銓的版本屬於搬運法的惡意竄改 各位應該知道 搬運法竄改了不少的丹經 如果各位以前不知道 那現在知道還來得及 搬運法竄改的經典眾多 導致後人看前人的經典的時候 如墮五里迷霧 幸好有劉一明的版本留存後世 讓我們得以窺見原本的風貌 His version of Lu Zu Huang He Fu is Liu Yiming's version Different from Fu Jinquan's version The layman Ximing believes that Fu Jinquan's version is a malicious tampering of the transport method you should know The transport method has tampered with a lot of Dan Jing If you didn't know before Now it's not too late for you to know right now There are many classics tampered with by the handling method When future generations look at the classics of the predecessors like falling into a fog Fortunately, Liu Yiming's version survived Let us get a glimpse of the original appearance

這篇簡評文的作者是袭明居士 我幾年前跟他有交流過， 他很認同劉一明 他也反對搬運法 但是詭異的是他一身的氣都是搬運法的氣 我邀請他來練無為法 他不肯 很遺憾 不知道他現在找到出路了沒有 The author of this brief commentary is layman Ximing I talked to him a few years ago, He agrees with Liu Yiming very much He also opposes portability laws But the strange thing is that all his qi is the qi of the transportation method. I invited him to practice wu wei dharma he refuses Unfortunately I don't know if he has found a way out now

我們的教學是採用日記的方式 你先看文章，然後寫日記 我給你回饋 希望前三個月至少要堅持每個月六篇文章 以後最少要堅持每個月四篇文章 這是最基本的 We teach by journaling You read the article first, then write in the diary I give you feedback I hope you can stick to at least six articles per month for the first three months In the future, you must adhere to at least four articles per month This is the most basic

你不應該讓姿勢壓迫你的身體 你的身體應該是順從你的氣 能夠進入深度的禪定才是重點 姿勢從來都不是重點 只是一個下手處 這一點你的老師應該要告訴你 如果你的老師教你的是用你的觀念去壓迫你的姿勢 我勸你最好換一個老師 因為你的老師根本不懂氣脈的原理 You shouldn't let posture pressurize your body Your body should obey your breath Being able to enter deep meditation is the key Posture is never the point just a starting point Your teacher should tell you this If your teacher taught you to use your ideas to oppress your posture I advise you to change your teacher Because your teacher doesn't understand the principle of Qi pulse at all

你可能對自發功有點誤解吧 我前面幾篇就有講過，自發功不是只有動，也有靜，定 You may have misunderstood spontaneous work. As I have said in the previous articles, spontaneous gong is not only about movement, but also static and samadhi. 請你回頭看第一篇文章的第四點 寫得很清楚 Please go back to the fourth point of the first article written clearly