Wu Tianshi smiled knowingly and said: "Fellow Taoist Changyuan is a little impatient!" Everyone laughed, and he continued, "The way of alchemy is divided into two ways: outer elixir and inner elixir:
Those who practice external elixirs immerse themselves in the fire of the furnace, work diligently in the cauldron, and use metal, stone, vegetation, and even the bones and blood of living beings as materials to refine elixirs, and after taking them, they can achieve immortality and immortality.
This is not the case with the inner elixir, which uses the mortal body as a cauldron to refine the essence into qi, refine the qi into spirit, refine the spirit to return to emptiness, refine the emptiness to combine with the Tao, and the Tao will return to the infinite, leading to the realm of immortality and immortality."
Mao Qingyuan, the master of Shengzhen Temple, suddenly said: "As Master Wu Tianshi said, among the Taoists here, there are many who practice external elixirs. But there is not one who has just swallowed elixirs and achieved immortality."
Qu Bingyu, the master of Tongxuan Guan, took over and said: "What Guanzhu Mao said is nonsense! If I become an immortal, why would I come here? An immortal descends to earth!" Everyone laughed loudly after hearing this.
Mao Qingyuan was not angry either. He laughed along with everyone and said, "Then I dare to ask Wu Tianshi if he has any advice on the way of external elixirs? Or maybe I can share some wonderful tips on alchemy with the fellow Taoists here!"
Wu Tianshi smiled and said: "At this age, the old Taoist has always been immersed in the inner alchemy, but he knows very little about the outer alchemy. However, he has some superficial opinions on the comparison of inner and outer alchemy. In short, it is"
"Seven Far" and "Seven Near". It may be available for your fellow Taoists to comment on!"
All the Taoist friends on the stage said: "I would like to hear the details!"
Wu Tianshi's smile showed some seriousness: "The way of inner elixir is to strengthen the foundation and cultivate the essence; the way of outer elixir is to abandon the root and pursue the end. The so-called 'seven distant' means: the left form takes the nature, the immortal must have roots, and survival and death are one.
To please the sound and appearance, late repair will not help, the golden elixir will prolong life, and the body and mind will be inconsistent."
"The so-called 'Seven Approaches': Concentrate on the mysterious way, be truly inactive. Be noble and honest, restrain the mind and uphold the practice. Self-study in the world of mortals, be expert and undivided. Advocate outside, keep health as your priority. Protect the country and win, and stay calm to settle down."
Repent of your past mistakes and pay attention to your later life. Be loyal, filial, honest and honest, and you will be satisfied if you don’t cultivate yourself.”
The master of Shengxian Guan Guan, Yu Cheng, looked serious: "Wu Tianshi, according to what you said, the way of external alchemy is useless? Pindao feels that although the way of inner elixir has some truth, it is illusory, and everyone has their own way of practice.
So far, there is no clear and unified outline. On the contrary, it is not as direct as the way of external elixir, 'swallowing elixirs and becoming an immortal'." After hearing this, the other fellow Taoists nodded in agreement.
Although Wu Tianshi was questioned, his expression remained as usual: "The way of outer elixir is naturally useful, or it can be used as a supplement when the way of inner elixir is fully achieved. The way of inner elixir that I admire is not rootless duckweed. Everyone here has practiced inner elixir.
Those who practice alchemy can probably feel that if the practice goes deep, the acquired Qi is actually strengthening the physical body."
Some fellow Taoists nodded seriously after listening. Master Wu Tianshi added: "As for how to practice the inner alchemy, there are people who are more experienced in the alchemy meeting today and can sort it out for everyone."
At this time, Gongsun Zhenren stood up from his seat again and stood at the bottom. His eyes were slightly focused and his expression was relaxed: "What do I do as a Taoist?"
All the fellow Taoists on the terrace were shocked when they heard what he said. Although various answers came to their minds, they all seemed to understand it tacitly and did not respond blindly.
Gongsun Zhenren looked at all the fellow Taoists in the field and said slowly: "To avoid disaster? To be free in the mountains? Or to live forever? In my opinion, it is none of them. The real Taoism is for the living beings to break free from this body shell.
Within the limits, we will continue to cultivate and improve our 'jing, qi, and spirit', break through the shackles of the mortal world, and travel to the outer world. This is the ultimate goal, and it is the only way!"
"The Sutra says: Tao gives birth to one, two gives birth to two, two gives birth to three, and three gives birth to all things. For Taoists: one is chaos, corresponding to the seed of Tao; the second is yin and yang, corresponding to male and female; the third is essence, qi, and spirit, corresponding to the following,
There are three Dantians in the middle and the upper part; all things are visible to the eye, and the living things that are visible to the eye correspond to living beings. All living beings can practice Taoism; and people who are the leader of all spirits can cultivate Taoism most quickly."
"As for the method of Taoist cultivation, Pindao Baishou Qiongjing can be divided into six stages: one is to build the foundation, the second is to refine the Qi, the third is to refine the Qi to transform into the spirit, the fourth is to refine the spirit and return the void, and the fifth is to refine the void
Combined with the Tao, the six are the Tao and return to Wuji. To put it bluntly, it is inseparable from the three treasures of "jing, qi, and spirit", and qi is the core. In other words, cultivating the Tao must start with "training qi and nourishing qi", supplemented by "sitting in a circle and keeping quiet"
.'Training Qi and Nourishing Qi' has a total of five steps: exhaling and breathing, breathing, moving Qi, collecting Qi, and subduing Qi. 'Sitting in a circle and keeping quiet' has four levels of state: centering the mind, keeping oneness, contemplating, and sitting and forgetting."
"It's easy to count, and Pindao has repeatedly deduced it: 'training qi and nourishing qi' is a five-step method that integrates the five elements; 'sitting in a circle and keeping quiet' has four levels of realm, corresponding to the four seasons. Add the two together, and the number is nine
, the number of advancement is six. And nine, the number of six, coincides with yin and yang. Therefore, in our Taoist practice, we use six to drive out nine, refine three to return two, combine two into one, hold one and return to the Tao, which is contrary to heaven.
It is a difficult road that no one without great perseverance and great wisdom can reach.”
"Let's talk about the three treasures of 'jing, qi, and spirit'. Jing, that is, the mortal body, interacts with the innate qi to form the innate essence, which is divided into male and female. If it is born as a male, it is called the innate yang element; if it is born as a female, it is called the innate yang element.
Yin Yuan. Qi, written as "Qi" in Taoist books, can be divided into innate Qi and acquired Qi. Innate Qi is sealed in the "Tianxin point" in Meiguan and cannot be activated without acquired Qi; acquired Qi can be
The breath of the breath is connected to the roots of heaven and the roots of the earth. It lasts as long as it exists, and finally returns to the innate. Shen, three souls and seven souls gather into the spirit, essence, and Qi can strengthen it or destroy it. Therefore, sleep gathers essence and breathes
Nourish your Qi and refine your mind."
"However, although the three parts of 'jing, qi, and spirit' are separate, they stick to the same place. When they exist, they exist, and when they die, they perish. Jing is the mother of qi and the body of the spirit, but it cannot generate itself. Once the jing is born, it will
It is automatically depleted and needs to be supplemented by the intake of external food. Therefore, various creatures will eat each other to complement the essence. If the essence cannot be replenished in time, it will be like an ice cube placed under the scorching sun, which will eventually melt away.
.Once the essence dies, the Qi will disperse, the spirit will have no place to live, and the mortal body will quickly decay and return to dust."
Ke Shenxing, the master of Anguo Temple, nodded: "What Gongsun Zhenren said can indeed be justified. It is not difficult for us as Taoists to understand the key points, but there is no need to explain it in such trivial terms. I just rely on it.
As you said, if a Taoist disciple who is new to Taoism practices, how should he 'train his qi and nourish his qi'? How should he 'sit in a circle and keep quiet'? What are the characteristics of the six stages of cultivation if they are successful?"
Master Changyuan smiled and said: "My Taoist friends have pointed out the key points in their questions, so I will answer them on behalf of Taoist Brother Gongsun!"
The method of 'training qi and nourishing qi' is nothing more than breathing in and out. The posture can be sitting, standing, or lying down. First, exhale the waste air, like peeling off a cocoon and drawing silk, which will gradually disappear; then take a breath of fresh air, like wrapping silk around your hands,
Slowly and sufficiently. Stop when you are full of energy. Do not inhale or exhale. Recite sutras or numbers silently in your mind. When you feel stuffy, open your mouth and exhale the waste. It will still feel like threads... If you practice this diligently for a long time, the acquired energy will be
By growing on its own, if you accumulate a little, it will gradually become a climate."
"As for the method of 'sitting in a circle and keeping quiet', all the methods of observation are similar. I think it should be carried out simultaneously with the method of Qi training and complement each other. Specifically, it means observing the nose with the eyes, observing the heart with the nose, observing the mind with the heart, and observing the mind with the mind.
Feelings arise, enlightenment comes from feeling, wisdom comes from enlightenment, wisdom governs form, and form carries qi! Do this a few times, and you can enter the state of 'centering the mind'. Then it can be integrated with the method of practicing qi. Regardless of 'sitting in a circle and keeping quiet'
The fourth level of realm is still the five-step method of 'training and nourishing qi'. There are no clear-cut boundaries between each level of realm and each step of the method. Instead, they overlap front and back, and loop back and forth."
"In the foundation-building stage, the acquired Qi will penetrate the Ren and Du meridians, and a "small Zhoutian cycle" will appear. Sufficient acquired Qi will be accumulated, and the mortal body will gradually be able to live without grains.
In the stage of refining and transforming into qi, the mortal body is used as a medicine furnace, the acquired qi is used as the furnace fire, and an innate essence is collected to refine it into the elixir mother. The furnace is sealed, the medicine is refined, the fire is stopped, and the elixir is melted.
In the stage of refining qi and transforming into the spirit, the innate qi breaks out and intertwines with the acquired qi, resulting in the "Great Circular Cycle". All mortal fetuses are innate essence qi, nourishing them into elixirs, and transforming into holy fetuses.
In the stage of refining the spirit and returning it to the void, the holy fetus grows into the primordial spirit, and there is no more impurity in the body. The primordial spirit can emerge from the heavenly gate, leave the body and become an immortal. It is unpredictable and changes endlessly."
"As for the two subsequent stages of 'Lianxu Hedao' and 'Dao Guiwuji', there are almost no classics to be researched. There is only one ancient bamboo slip that records it. The six stages are the Six Paths, and each stage can be divided into different levels according to the cultivation requirements.
The levels are divided into six levels: 'Entry, Beginning of Success, Small Success, Dacheng, Summit, and Perfection'. Sixty-six and thirty-six are exactly the number of Tiangang. The first four stages must be experienced once every time when Dacheng reaches Dacheng.
'Chopping off the hair and washing the marrow'."
"My master Luofu Zhenren once said that if you reach perfection in the stage of refining the gods and returning to the void, you will face the punishment of thunder. If you can survive it, you can reach immortality in one step, ascend to the sky, and enter the immortal realm; if you cannot survive it, your body will die!
Eighteen years later, another good man..."
After Master Gongsun and Master Changyuan finished their explanations, all the Taoist priests on the stage fell into silence. After a long time, Master Lu Yong cleared his throat and broke the awkward silence: "If what the two Taoist friends said is correct, then I can only
It can be regarded as the beginning of the foundation building stage." After saying that, he smiled easily.
Deng Renjie, the master of Yantang Temple, said frustratedly: "I entered Taoism when I was more than ten years old. Now I am over sixty years old, but I have just penetrated the Rendu and Du Meridians. The small Zhoutian cycle is still very raw, and it can barely be regarded as the foundation building stage. It seems that I will come to it more often in the future.
Qingguan is moving here."
Gongsun Zhenren cupped his hands and said with a smile: "You are so polite, fellow Taoist, I would like to welcome you!"
Duan Anping, the master of Kaiyuan Guan Guan, smiled bitterly and said: "My master who went to Hexi a few years ago was only interested in the way of external alchemy, but his practice of inner alchemy was really superficial, and he taught us even less. Just now
I heard from Master Wu that the method of external elixirs still has some uses. I am also in my fifties, and I only know a few things about refining elixirs and chanting sutras, so it is better to follow the same path until it gets dark. Please give me some advice from Master Wu!"
Wu Tianshi was secretly sighing in his heart at this moment: He only turned from the outer elixir to the inner elixir when he was thirty years old. Perhaps he missed the best period of foundation building. Now he is nearly a hundred years old, but he has just reached the stage of refining qi.
The state of becoming a god! Although he is proud of himself, there is no possibility of becoming an immortal in his lifetime.
At this time, he heard another Taoist friend ask a question. Master Wu Tianshi raised his head from his deep thoughts and said with a faint smile: "Since this Taoist friend insists on asking, I will make some nonsense. My method of Taoist elixir actually originated from the Yin Yang family.
In the Han Dynasty, Huainanzi, on a whim, summoned the world's famous alchemists to discuss the way to immortality, and then he tried to make alchemy. At the end of the Han Dynasty, Master Zhang Tian created the Five Dou Rice Dao, and the method of external elixir slowly spread, and finally became a craze in the Wei and Jin Dynasties."
Huang Linquan, the master of Futang Temple, was also a little uninterested: "Old man! We all know these things. We might as well get back to the topic and just talk about the way of external alchemy."
Wu Tianshi smiled and said: "I am a bit verbose now that I am old. In fact, the method of external elixirs is originally the method used by witch doctors in the pre-Qin Dynasty to treat diseases. Dans and elixirs should be based on elixirs and medicines. All medicines are toxic.
If the medicine is not right for the patient, it will do more harm than good to the body. And how can you make elixirs using the method of external elixirs? If gold, silver, copper, iron, jade, mercury are put in without any restrictions, how can the mortal body withstand it? Therefore, usually taking pills
The idea that golden elixir can lead to immortality in one step is mostly absurd."
Wu Xi, the leader of Lingkong Temple, cupped his hands and said: "Wu Tianshi, our temple is different. Both inner and outer elixirs are practiced. I don't agree with the view of focusing on one side. It's just that for more than a thousand years, there has been no one."
An eclectic path to Taoism?”
Wu Tianshi stroked his white beard under his chin: "What this fellow Taoist said is true, the way of outer elixir is not completely useless. If you use the way of inner elixir and practice it to the point of refining the spirit, the soul will be able to leave the body.
The mortal body has also had its hair cut off and its marrow cleansed. At this time, some golden elixirs refined by Taoists in this world can be chewed and eaten. Not only will they not be poisoned to death, but they will also be beneficial to withstand the punishment of thunder."
Duan Anping and Wu Xi both looked depressed after hearing this. Huang Linquan thought for a while and said: "Master Gongsun, so many Taoist friends tonight are here just to take advantage of the excitement, and they want to find out the truth at this 'Cuiyun Dan Meeting'."
The road to diligent cultivation has been blocked by the impassioned speeches of you seniors. Alas! In the past, my eyes were blurry and I couldn’t see the farther road. This time, my eyes are clear and what I can see is clear.
But it’s an abyss…”
Gongsun Zhenren nodded and said with a faint smile: "My Taoist sect has been passed down for more than a thousand years! There has never been a way that can make everyone attain the Tao and become an immortal. However, generations of Taoist predecessors have continued to search and filled in many traps for us, sweeping away
How many detours have been cleared? Every generation of cultivators moves forward by stepping on the body of the previous generation. I am honored to invite you all today. I want to tell you that even if our generation cannot do it, our disciples and disciples can’t do it.
Disciples, there will always be some amazing and talented people. As long as we continue to correct the path of Taoism so that they can go on better, these Taoist descendants will be able to reach heights that none of us can reach!"
After hearing this, all the Taoist friends on the stage were all filled with ups and downs and were speechless for a long time.
After a long time, Taoist Lu Yong, who was sitting at the top, was the first to stand up and bow to Zhenren Gongsun, who was standing at the bottom. When other Taoists on the stage saw this scene, they also stood up and bowed to Zhenren Gongsun.
Bow deeply...
The crescent moon is like a hook, the sky is silent for a long time. The city is like a beast, and there are only a few lights. Gongsun Zhenren turned around and looked at the dark night scene, the corners of his eyes were slightly moist. Among the vague branches and leaves, he seemed to see the sword-dancing young man.
The silhouette, slashing swiftly, and the sword intent...