吕洞宾《黄鹤赋》校勘The collation of Lu Dongbin's "Ode to the Yellow Crane"

[awaken]

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.

Edited April 30, 2022 by awaken

[awaken]

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

[awaken]

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

Edited April 30, 2022 by awaken

[awaken]

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.

[awaken]

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.

[awaken]

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.

[awaken]

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.

[awaken]

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"

[awaken]

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

[awaken]

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}

[awaken]

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