awaken

我只能告訴你丹道的現象，以雙腳為根，氣從雙腳發動，練到一個程度之後，即使你坐著，也會覺得好像地震在搖晃。 I can only tell you about the phenomenon of Dan Dao, with the feet as the root, the qi is activated from the feet, and after practicing to a certain extent, even if you are sitting, you will feel as if the earthquake is shaking.

神就是覺，丹道當中有兩種狀態，識神和元神，識神以表層意識為主，是日常生活中的意識狀態，或者比較表層的意識狀態，存在於感官作用的階段。元神就是無上正等覺，存在於感官停止作用之後。 這一段我不知道google會翻譯成什麼奇怪的東西，你如果看不懂，可以繼續問。 Shen is consciousness. There are two states in the alchemy path, consciousness and primordial spirit. Consciousness is mainly superficial consciousness, which is the state of consciousness in daily life, or the state of consciousness at the surface level, which exists in the stage of sensory function. The primordial spirit is the supreme right consciousness, which exists after the senses cease to function. I don't know what strange things Google translates into this paragraph. If you don't understand, you can continue to ask.

所謂控制類型的練法，是把注意力刻意放在某個地方，意圖引發特定的現象。 所以即使把視覺放在前方，如果意圖是刻意引發特定的內景，也算是控制類型的練法。 而非控制類型的練法，是對於即將產生的現象，並沒有特定的意圖。也沒有刻意將注意力放在特定的位置。 The so-called control-type practice involves deliberately placing one's attention in a certain place with the intention of triggering a specific phenomenon. So even if the vision is in the front, if the intention is to deliberately evoke a specific interior scene, it can be regarded as a control type of practice. A non-controlling type of practice is one that has no specific intention for what is to come. There is also no deliberate focus on a specific location. 而是遵循自然的法則，順應自然的演化。 Rather, it follows the laws of nature and conforms to the evolution of nature. 這種有特定意圖的光和聲音的練法，很容易引發幻覺，而且會沈溺在幻覺當中。 This practice of light and sound with specific intentions can easily induce hallucinations and indulge in hallucinations. 要練無為丹道要有一個認知，丹道練的是神，不是影像，也不是氣。影像和氣都是副產品。神的演化才是主體。 To practice Wuwei Dan Dao, one must have a sense that the practice of Dan Dao is Shen, not imagery, nor qi. Images and Qi are by-products. The evolution of Shen is the subject.

不好意思，這段話太長了，看不太懂。 Sorry, this sentence is too long to understand.

你要了解無為法的話，你要有一個概念，無為法在低層次產生的現象，幾乎都可以利用控制型態的練法產生出來。 但是高層次的現象，是不可能用控制型態的練法產生出來的。 例如，任督小周天是屬於低層次的氣感，雖然在無為丹道中也會出現，但是可以利用控制型態的練法產生出來。這種控制型態的練法就是搬運法。 但是搬運法卻永遠練不出陽生二階段的現象，因為後天意識的控制是不可能練出先天現象的。 If you want to understand Wuweifa, you must have a concept. Almost all phenomena that occur at low levels of Wuweifa can be produced by using the control-type practice method. However, high-level phenomena cannot be produced by means of control-type practice. For example, Ren Du Xiao Zhoutian is a low-level sense of qi. Although it can also appear in Wuwei Pill Dao, it can be produced by using the practice method of control type. The practice of this type of control is the handling method. However, the transfer method will never be able to practice the phenomenon of the second stage of yangsheng, because it is impossible to practice the innate phenomenon under the control of acquired consciousness. 所以無為丹道並不是給你一個特定的現象去練習。也不是給你一個特定的目標要你去達成。 而是給你一個正確的方向。這個方向是可以產生演化。丹道的現象都是建立在演化的基礎上的。所以沒有練出演化的力量，只能停留在很初級的程度。很難練到高級的程度。 So the Wuwei Dan Dao does not give you a specific phenomenon to practice. Nor does it give you a specific goal for you to achieve. But to give you a right direction. This direction can produce evolution. The phenomena of Dan Dao are all based on evolution. Therefore, without developing the power of evolution, it can only stay at a very elementary level. It's hard to get to an advanced level.

14. At first you may see only darkness. Eventually you will begin to see flickering, clouds, rays of color, or lights. These are not imagined. They are an internal perception. 16. With continuous unbroken concentration, over time, the lights will eventually become a single focused point of light. It may be a very small, intense dot or fleck of light, an iridescent blue or indigo “pearl” surrounded by a corona, a bright burning ball of white light, a shimmering star, or other concentrations of brilliant radiance. 如果你指的是這些現象，這些在丹道中是屬於『烏肝』的範圍。 烏肝的光是非常容易出現的。許多小孩子不用練，放鬆就自然會產生烏肝了。 但是兔髓和陽生二階段以上，就很難了。 這種控制的練法，應該是不可能練得出來。 If you are referring to these phenomena, these belong to the realm of "black liver" in Dan Tao. Black liver light is very easy to appear. Many children do not need to practice, and they will naturally develop black liver when they relax. But rabbit marrow and yangsheng stage two or more, it is very difficult. This kind of control practice should be impossible to produce.

你講的那套我不清楚喔，所以你說那套的內在視覺是怎樣，你可能要說清楚。 同樣的我不清楚你講的那套細節是怎樣，所以如果不清楚的話，應該是很難比較的。 我建議你兩樣都練過，這樣你自己才能夠清楚的比較有何不同。 I don't know the set you're talking about, so you might want to clarify what the inner vision of that set is. Also, I don't know what the details you are talking about are, so if it is not clear, it should be difficult to compare. I recommend that you practice both so that you can clearly compare the differences yourself. 看你怎麼定義發瘋。對我來說，搬運法練久了之後，會產生人格的封閉固執現象。也算是某一種形式的發瘋吧。 Depends on how you define crazy. For those who practice the moving method, after practicing for a long time, there will be a phenomenon of closed and stubborn personality. Some form of madness.

This is not Kundalini. 這是經脈打通的現象。 而經脈打通的現象不是Kundalini. This is the phenomenon of meridian opening. The phenomenon of meridians opening up is not Kundalini.

壞事？看不出來，忘形是入定當中很基本的。 我發現google翻譯成『健忘』了，兩者是不相同的。 『忘形』是忘記身體的形體。也就是沒有體感。也就是身體的『觸覺』停止運作。 所以我有附上中文，以免被誤解了。 bad thing? It cannot be seen that forgetting one's form is very basic in meditation. I found that google translates it to "forgetful", the two are not the same. To "forget one's form" is to forget the form of the body. That is, there is no feeling. That is, the body's "touch" stops functioning. So I have attached Chinese so as not to be misunderstood. 有時候講太多入定態的東西，很多人是完全聽不懂的。 但是這也沒辦法，因為很少人知道如何順利的入定。 Sometimes he talks about too many things that are in a state of mind, and many people don't understand it at all. But there is no way, because very few people know how to enter into samadhi smoothly.

看到有一個主題，有人談到修煉讓睡眠更好，我很高興終於有人注意到修煉和睡眠之間的關係，在一般討論區我有貼出一篇三禪和四禪的區別，裡面有提到空定的特色，就是睡眠蓋的消失。 這個睡眠蓋的消失，會引發一個作用，就是醒睡如一，意思就是即使身體睡著了，內在的覺知卻是醒著的，主觀覺受則是跟空定程度入定態相同，睡著之後，彷彿進入深定狀態，意識直接下沉，然後帶著覺知，停留在某個狀態，雖然身體睡著了，裡面的覺知卻是醒著的。而醒來的狀態則是跟出定一樣，就是意識直接上浮，從一個深層的覺，醒到一個表層的覺知狀態。 我看到那個主題有人介紹老師，但是我必須說，一個教修煉的老師，本身最起碼必須曾經達到醒睡如一的狀態，這樣他才有資格出來教修煉是怎麼回事。 I saw a topic where someone talked about practicing better sleep. I'm glad that someone finally noticed the relationship between practice and sleep. In the general discussion area, I posted an article on the difference between the three and four meditations, which contains When it comes to the characteristic of emptiness, it is the disappearance of the sleep cover. The disappearance of this sleep cover will trigger an effect, that is, the sameness of waking and sleeping, which means that even if the body is asleep, the inner awareness is awake, and the subjective perception is the same as the state of emptiness. , as if entering a state of deep concentration, consciousness directly sinks, and then with awareness, staying in a certain state, although the body is asleep, the awareness inside is awake. The state of waking up is the same as out of concentration, that is, the consciousness rises directly, from a deep awakening to a superficial awareness state. I saw someone introducing a teacher on that topic, but I have to say that a teacher who teaches cultivation must at least be in the same state of being awake and sleeping, so that he is qualified to come out and teach cultivation what is going on.

１．無為丹道講氣脈的層次，所以呼吸和坐姿不會是最外層的下手處。最外層的下手處是自發功的動功。 ２．同上，最剛開始初學者的下手處不是坐姿。 ３．沒有將光線移動到頭部來吸收。出現光之後，還是一樣繼續放鬆，讓光自己出現。直到恍惚。 ４．沒有用任何幸福的感覺去試圖影響練習。而是誠實的面對所有感受。 ５．也沒有去邀請什麼聲音的出現。 ６．不管出現什麼，都誠實面對。 ７．有光的時候就不會刻意把注意力放在呼吸了。同樣也不會刻意把注意力拉回身體的任何位置。 ８．不會把光和其他融入呼吸。 ９．不刻意保持身心靜止。 １０．練到恍惚，再練到清醒，才算是完整練完。不是只有光走完就沒有了。 你講的這個和無為丹道差很多，不知道你為什麼會認為無為丹道是這個？ 無為丹道就是最純粹的丹道，不會搞很多花招。 1. Wuwei Dan Dao talks about the level of Qi and meridians, so breathing and sitting posture will not be the starting point for the outermost layer. The outermost starting point is the dynamic work of spontaneous work. 2. Ditto, the starting position for beginners is not a sitting position. 3. The light is not moved to the head for absorption. After the light appears, continue to relax and let the light appear on its own. until trance. 4. No feeling of happiness is used to try to influence the practice. Instead, be honest with all your feelings. 5. Nor did he invite any voices to appear. 6. Whatever comes up, be honest. 7. When there is light, you will not deliberately focus on your breathing. It also does not deliberately draw attention back to any part of the body. 8. Does not incorporate light and others into the breath. 9. Do not deliberately keep your mind and body still. 10. Practice until you are in a trance, and then practice until you are awake. It's not just that the light is gone. What you are talking about is a lot different from Wuwei Dan Dao. I don't know why you think Wuwei Dan Dao is this? Wuwei Pill Dao is the purest Pill Dao, and will not engage in many tricks. 要是我的學生這樣練，我會制止他，因為這樣放進去太多的控制了。會嚴重的影響演化。 If my student practices like this, I'll stop him because it puts too much control in it. will seriously affect the evolution.

可能我講得太深了。一下子講醒睡如一，有點太難。 有人跟我提到忘形。忘形是比較基礎的入定型態。 忘形就是身體的體感消失了，只剩下純然的覺。 這個情形會發生在三禪的狀態。或者在二禪的穩定狀態。 應該說在二禪的穩定狀態之後，就能產生忘形的現象了。 但是在二禪的剛開始的時候，身體就開始產生忘形的現象。 所以無為法要練到忘形是非常容易的。 忘形也是一種自然狀態。 當你練無為法，自然深入禪定的時候，忘形是很基本的現象。 Maybe I went too far. It's a little too difficult to talk about waking up and falling asleep at once. Someone mentioned forgetting to me. Oblivion is a relatively basic form of entering a stereotype. Oblivion means that the physical sensation of the body disappears, leaving only pure consciousness. This happens in the state of the third jhana. Or in the steady state of second jhana. It should be said that after the stable state of the second jhana, the phenomenon of forgetfulness can occur. But at the very beginning of the second jhana, the body began to become oblivious. Therefore, it is very easy to get lost in the practice of Wuwei Dharma. Oblivion is also a natural state. When you practice Wuwei Dharma and go deep into meditation naturally, forgetfulness is a very basic phenomenon.

是的 忘形是自然狀態。 當你用無為法練到一個程度，自然會忘形。 忘言當然是自然狀態，當你入定到一個程度，肯定忘言。 我也希望你用無為法能練到忘形和忘言，然後來這裡寫證明。 證明無為法可以練到忘形和忘言。 希望你不要在還沒驗證之前，就直接放棄。 Yes Oblivion is a natural state. When you practice inaction to a certain level, you will naturally get carried away. Forgetting to speak is of course a natural state, and when you have reached a certain level of concentration, you will definitely forget to speak. I also hope that you can practice obliviousness and forgetfulness with the method of inaction, and then come here to write a proof. Prove that the law of inaction can be practiced to become oblivious and forgetful. I hope you don't give up before you verify it.

高音是腎虛。 低音是腎實。 Treble is kidney deficiency. Bass is kidney solid.

最近我的床頭書應該是周易參同契，莊子讀本，入楞伽經範本新譯。 Recently, my bedside book should be Zhou Yishen Tongqi, Zhuangzi's reading, and a new translation of the Langka Sutra.

自發功的啟動，是遵循氣脈的層次發展的。 所以一個初學者必須從最外層的氣脈練起。 這個外層的氣脈是動態的。 根據你當時的狀態而定。 因為擁有覺察能力的如實觀是非常重要的。 要如實觀才能不受後天意識的控制，才能夠讓氣走自己的該走的路。 The initiation of spontaneous gong is developed in accordance with the level of Qi channels. So a beginner must start from the outermost Qi channel. This outer layer of chi is dynamic. Depends on your current state. Because it is very important to have the ability to perceive the truth. Only by observing truthfully can we be free from the control of acquired consciousness and allow qi to go its own way.

取名無為丹道，是因為我在ＱＱ開了一個社群。這個社群需要一個名稱，所以我就用了無為丹道這個名稱。 後來我寫了一本書，這本書也需要書名。所以我也用了無為丹道這個名稱。 但是在我心中，我講的就是純粹的丹道。 The name Wuwei Dandao is because I opened a community on QQ. This community needs a name, so I used the name Wuwei Dandao. Then I wrote a book that also needed a title. So I also used the name Wuwei Dan Dao. But in my mind, what I'm talking about is pure alchemy.

當我把陷阱赤裸裸地攤開來的時候，我知道我必然會得罪某些人。 在我能承擔的範圍內，我能做多少就做多少。 所以各位看到我會得罪人，這是無法避免的。 When I lay out the trap naked, I knew I was bound to offend someone. I can do as much as I can afford. So when you see me, I will offend people, which is unavoidable. 如果有人因為我講的無為丹道而受益。如果你可以的話，給我一份支持的力量。這樣我可以有更多的力量去宣導給更多的人。 If anyone benefits from what I say about the Wuwei Dan Tao. Give me a support if you can. This way I can have more power to preach to more people.

不是 有為就是刻意去控制，無為是萬物自然生長。 所以同一個現象，可以是有為，也可以是無為。 舉例來說，旋轉可以是有為刻意旋轉，也可以是無為自然產生。 任督繞行小周天也可以是有為刻意繞行，也可以是無為自然產生。 修行的過程中，如果你能秉持無為，可以產生很多現象。 而這些現象，在初級階段，是可以被有為所刻意仿製的。 但是到了最深層的階段，有為就無法仿製了。 但是因為你用了有為去刻意仿製這些應該是在無為狀態下自然生成的狀態，所以造成了你的心失去了無為的自然動力。造成演化力量的消失，因此你很難練到深層的程度。所以這就是有為的最大問題。阻礙了演化的力量。 no Action is to deliberately control, inaction is the natural growth of all things. Therefore, the same phenomenon can be either intentional or inaction. For example, rotation can be intentional rotation by intention, or it can be naturally generated by inaction. Rendu detours around Xiao Zhoutian, or it can be deliberately detoured by Weiwei, or it can be naturally generated by Wuwei. In the process of cultivation, if you can uphold non-action, many phenomena can occur. And these phenomena, in the primary stage, can be deliberately imitated by Youwei. But at the deepest stage, there is no imitation. But because you used wei to deliberately imitate these states that should be naturally generated in the state of inaction, it caused your mind to lose the natural power of inaction. Causes the evolutionary power to disappear, so it is difficult for you to practice to a deep level. So this is the biggest problem with promising. The forces that hinder evolution. 所以呂祖說『性住』才能『氣自回』。因為丹道並不是去刻意模仿氣的運行方向。而是先『性住』，才能自然產生氣的各種現象。 That's why Lu Zu said that "nature dwells" in order to "return the breath". Because Dan Dao is not to deliberately imitate the running direction of Qi. Rather, it is necessary to "live in nature" first, in order to naturally produce various phenomena of qi.

你真是非常有智慧的人。而且不容易陷入二元對立。這裡有你真好。 You are a very wise man. And you don't easily fall into binary opposition. It's nice to have you here.

謝謝你的支持。你雖然不會說中文，但是你翻譯得很好。 你的中文翻譯很順暢。 Thanks for your support. You don't speak Chinese, but you translate well. Your Chinese translation is very smooth. 你真的說到重點了。修道的路上陷阱很多。我會想要出來宣導無為丹道，陷阱太多也是原因之一。很多大師掉進陷阱，也把錯誤的道路教給學生。 You really get to the point. There are many pitfalls along the way. I would like to come out and promote Wuwei Pill Dao, and there are too many traps as one of the reasons. Many masters fall into traps and teach their students the wrong way. 不是只有現在的大師掉進陷阱，古代的大師同樣也掉進陷阱。並且把陷阱裡面的錯誤知識寫成書。 Not only the present masters fell into the trap, the ancient masters also fell into the trap. And write the wrong knowledge in the trap into a book. 所以我出來講就是為了希望有更多明眼人，看到這些陷阱。而這些人成為明眼人之後。能夠支持我的想法。可以讓更多實修者免於掉入陷阱。 So I came out to speak out in the hope that more discerning people would see these traps. And after these people become discerning people. able to support my ideas. It can save more practitioners from falling into the trap.

我根據我看到的第一個字『meditation』，無為丹道不會直接從打坐入手，因為最外層的氣脈沒打通，直接打坐是浪費時間。 According to the first word I saw, "meditation", the Wuwei Dan Tao will not start directly with sitting and meditating, because the outermost Qi channel is not open, and sitting and meditating directly is a waste of time. 無為丹道的起點是動態的。姿勢是不固定的。如果你把無為丹道當成坐姿開始，那就違反了氣脈層次發展的原則。 The starting point of Wuwei Dan Dao is dynamic. Posture is not fixed. If you start the Wuwei Dan Dao as a sitting position, it violates the principle of the development of the Qi level.

不好意思，我的程度還沒辦法直接看，我需要用google翻譯，可否請你把原文貼出來？ Sorry, my English is not good enough to read directly, I need to use google translate, could you please post the original text?

用金錢是無法過濾出職業和業餘的修煉者的，用日記才是比較能過濾出來。 Professional and amateur practitioners cannot be filtered out with money, but it can be filtered out with a diary. 當你把你的時間看得比金錢重要的時候，你就不會想要用金錢去過濾人。 When you value your time over money, you don't want to use money to filter people.

氣也者，虛而待物者也。 莊子在『人間事』透過孔子和顏回的對話，說了什麼是氣。 氣就是虛而待物者。 虛而待物者，就是自發功的練法。 當然那種假大師說自己把氣給學生的那種假自發功不算。 是內心沒有抱有固定的價值觀，純然的覺察和純然的聽，純粹空虛的心以回應外物的現象，就是氣。 這種氣就是自發功。 自發功就是內心沒有固定的路線，價值觀。 順隨自然的氣而動者，就是自發功。 Qi is also a person who is empty and waits for things. In "Human Affairs", Zhuangzi explained what qi is through the dialogue between Confucius and Yan Hui. Qi is a person who is empty and waits for things. To be vacuous and to treat things is the practice of spontaneous gong. Of course, the kind of fake masters who say that they give their qi to their students, that kind of fake spontaneous gong doesn't count. There is no fixed value in the heart, pure awareness and pure listening, pure empty heart in response to the phenomenon of external objects, that is, qi. This qi is spontaneous gong. Spontaneous gong means that there is no fixed line or value in the heart. Those who move along with the natural qi are spontaneous gong.