1. The procedure of the drawing ceremony

There is a certain procedure for drawing symbols, and it is never possible to do things simply and reverse the order.

From a general point of view, the painting of talismans must be set up to perform altars (especially Taoist priests), there is a so-called "general altar style". The general mantra in the general altar style is written with the gods that Taoist priests usually believe in - the land, the city god, the Eastern Blue Emperor, the Southern Red Emperor, the Western White Emperor, the Northern Black Emperor, the Vermilion Bird General, the Xuanwu General, the Black Killing General, etc. Such as the ancient Dunhuang Taoist priests when drawing the general altar diagram in the general charm in the general charm. The Taoist priests also built an altar and made two seals of the Emperor of Heaven (Fig. 2-2). These two seals are carved on the altar, both before and after.

There are also those that do not have a "general altar style" or an altar, such as "please immortal method" and so on. When inviting immortals, you can offer three plates of fruit, three teas, and three wines to the shrine of the main hall house, or to temporarily set up a certain position outside the house, which is equivalent to an offering table.

Before drawing the talisman, one should first purify one's mind - concentrate, be sincere, clear of distracting thoughts, concentrate on one's mind, and purify one's body, face, hands, and mouth, and prepare offerings such as fruits, rice wine, incense and candles, as well as pen and ink, cinnabar, yellow paper, etc. For these supplies, the Taoist priest first used a divine spell to make it have divine power).

(1) Pen spell: Ju Shui Wu Thunder God will burn the light, Huana will be a body to protect his life, and on the one will bind the ghost and subdue the evil spirit, one qiē die and live to destroy the Tao, I am immortal, and I am as anxious as the law.

(2) Water mantra: This water is not extraordinary, the water in the north is a little bit of water in the inkstone, the clouds and rain must be swallowed by the sick, and the diseases will be eliminated, and the evil ghosts will be swallowed and swallowed like a crush, and the urgency will be like a law.

(3) Inkstone mantra: The Jade Emperor has a Bo God Inkstone, the Quartet, gold, wood, water, fire, earth, thunder, wind and rain, and the electric god inkstone, light grinding, thunderbolt, lightning, and urgency, like a law.

(4) Ink curse: The Jade Emperor has a robbery god, the ink is scorching, like a cloud and mist, and the nine-star divine ink is lightly grinding, and the thunderbolt is as urgent as the law*.

(5) Cinnabar Mantra: Danshi Town's Fierce Demons, Demon Slayers, Collapse Studies, Spiritual Runes, and the Three Realms are as urgent as the law. Before drawing the talisman, it is necessary to offer incense and bow down, bless the gods of heaven and earth, and express the main prayer. After the congratulations, take out the paper, ink or cinnabar, sit upright, think about luck, and draw the talisman in one go, without any interruption in between. When drawing a talisman, blow into the talisman and gently recite the mantra with your mouth while drawing. In addition, the left hand that does not hold the pen should make gestures such as the Rijun Jue, the Moon Jun Jue, and the Tiangang Jue that are necessary when writing calligraphy. The tip of the four fingers of the left hand is bent, only the second finger is stretched out, and the fingertips are facing upward. Yuejun Jue: Except for the fourth finger stretched out and the fingertips facing upward, the remaining four fingers are slightly bent inward. Tiangang Jue: The second finger is stretched out, the fingertips are facing upwards, and the other four fingertips are slightly bent inward. The purpose of using the mouth of the moon is said to be to take the true qi of the sun and the moon yin and yang, to draw qi into the talisman, to use the gods to help, to drive away evil spirits and subdue ghosts, and to increase the spirituality of the talisman. The use of the Heavenly Gang is also to use this fingering method to command the ghosts and gods, and to use the Heavenly Gang to take the Gang Qi into the talisman when drawing the talisman.

After drawing the talisman, the tip of the pen is facing up, the tip of the pen is facing down, the energy of the whole body is concentrated on the pen, hitting the talisman paper with the tip of the pen three times, and then pointing to the talisman with the vajra sword, the fingers are forceful, and the sense of majesty that the divine power has been attached to the talisman is displayed, and finally the rune paper that has been drawn, lifted to bypass the smoke of the furnace three times, and so on, the talisman drawing ceremony is completed.

Second, the drawing materials

There are generally regulations on the materials used to draw the symbols; Draw symbols must use ink or cinnabar, especially cinnabar. The reason why cinnabar is used more is that the ancients thought that cinnabar had the effect of suppressing evil. The carrier of the talisman is mostly peach board, because in ancient times, it was thought that peach wood had a strong divine power to drive away demons. Secondly, there are cypress boards, jujube boards, stones, bricks and yellow paper. In addition, the use of cloth and silk is also widespread.

The carrier of the symbol is different, and the way to use it is also different. Wood charms are generally hung or nailed somewhere, or burned to ashes and swallowed in water; Stone and brick materials are generally buried in the ground; Some of the paper and cloth materials are worn on the body, some are burned to ashes and swallowed with water, and some paper or cloth symbols must be written in two copies, which must be swallowed and pasted. For example, Zhang Tianshi's amulet (Fig. 2-3) is used by those who get sick on the first day of the new year. Write on yellow paper with a red pen, knock your teeth three times when you write, and squirt out to the east with a mouthful of pure water. While writing, recite the mantra to dispel illness: The sun rises in the east, I write this charm, and sweep the ominous. Spit out the light of the flying gate, catch the monster so that the Tianpeng Lux breaks the disease and subdues the monster with the filthy trace King Kong, turning into auspiciousness. Haste as a law! Write two copies of the talisman, burn it to ashes and swallow one copy, and stick one copy on the door.

3. Several special drawing methods

As mentioned earlier, the method of drawing symbols is generally to draw cinnabar water or ink with a pen on wood, stone, brick, paper, cloth or silk. In addition to this, there are several special drawing methods worth mentioning.

The first is the tip of the tongue. Tongue notes are different from pen letters. Pen writing is written with a brush, while tongue writing is written directly with the tongue as a pen.

The reason why the tip of the tongue is used is because the note written on the tip of the tongue has a strong "town" effect. Because the tongue represents the heart, the heart is fire in the five elements, and the cinnabar used in the calligraphy is also close to the fire, just like lighting a bonfire in the forest at night, and the wild beasts dare not approach the front of the principle and "ward off evil".

The second is to use his fingers to write imaginary drawings out of thin air. This is how the hemostatic charm (Figure 2-7) is drawn.

This kind of character is not written on any object, the key is to draw the symbol, so the action requirements are extremely complex and strict. The purpose of this sigil is not to be long-term defensive, but to require immediate effect in an emergency, so the importance of the sigil is far less than that of drawing a sigil. Since there is no need to store the rune for a long time, it is enough to draw it with only the air with your finger.

This kind of finger writing a virtual drawing of a character is a typical one of the curtain symbols.

The bones are stuck in the throat, and in this critical situation, it is possible to stick the talisman there and wait for treatment, and the "divine power" can only be cast in the action of drawing the talisman, and once the action is completed, the treatment will end.

The specific drawing method of these four symbols is as follows: use half a bowl of clean water, bend the ring finger and little finger of the left hand in the palm of the hand, and hold up the water bowl. Press the ring finger and little finger of the right thumb into the palm of your hand, straighten only the middle and index fingers, take a breath to the east, blow into the bowl, and then use the middle finger and index finger of the right hand to write the symbol on the surface of the water in the bowl. Recite the incantation while writing: This bowl is as hydrated as the sea of the East, and the throat is like a deep pool, and the nine dragons enter the hole. Wu Feng: Taishang Laojun is as anxious as the law. After writing, drink half a bowl of water in one go. After swallowing the bones, the bones should be digested with the bone charm (Figure 2-9), and the rice and wheat mango should be digested with the rice and wheat mango charms. The bone-turning charm is drawn with the ring finger and little finger bent in the left hand, holding the water bowl, holding the water bowl with chopsticks in the right hand, and then drinking it in front of the sun, and it is said that the bones will be digested.

The drawing method of eliminating rice and wheat mangs and rice and wheat is as follows: write "Che Che Che Che" on the ground with your right hand and step on it with your left foot, and then write "Ben" and step on it with your right foot. With the left hand bending the middle finger and ring finger to hold the water bowl, the right hand writes a charm towards the surface of the water, and reiterates the mantra "lightning strikes the water" while writing. After writing, I drank the water in one gulp....

The third is to use copper swords, master knives, and tokens to write virtual paintings out of thin air. For example, the Yao people say that the bronze sword is a treasure to drive away evil spirits and eliminate demons, so when the Yao people hold certain witchcraft ceremonies, they must use the copper sword to draw runes and edicts to subdue demons and evil spirits. When the Dong Taoist priest worships the ghosts and gods, he should draw talismans with tokens and swords pointing to the water to show that he will eliminate demons and chase away demons.

Fourth, the time taboo of drawing symbols

The Dragon Boat Festival is an auspicious day for drawing symbols and making symbols, and painting symbols and making symbols are mostly held on this day. This is especially true for drawing Dragon Boat Festival exorcisms.

There are four days of the year when you should not draw a symbol, if you draw a symbol on these four days; Not only is it not effective, but it is also harmful. These four days are the ninth day of the third month, the second day of the sixth month of the sixth month, the sixth day of the ninth month, and the second day of the twelfth month of the lunar calendar.

It is best to choose sub-time or hai-time for drawing symbols. It is said that at this time, it is the time when the yang and the yin are long, and the yin and yang are handed over, and the aura is the heaviest, and the second noon, mao, and unitary time can also be."

Section 2: The general principles of the making of the charms and the application of the charms

General principles for applying charms

There are thousands of types of charms, and there are countless ways to cast them. For example, the methods of casting mantras include silent recitation, soft recitation, and loud recitation; There are books and they are buried or burned, and so on. There are more ways to apply the talisman, some are worn on the body, and attached to the affected area; Some are attached to or placed in strange places; Cremated to ashes, dissolved in water, washed with runic water, washed the whole body, or wiped and sprayed with runic water; There is the food charm method, and the food charm method has the "swallowing" of eating the table (paper symbol) directly, and the "drinking charm" of dissolving the paper ashes after the burning of the charm in water and drinking it. There are also hot and cold drinks. In addition, there are buried in the ground, thrown into water, and so on. Although the methods of casting spells vary widely, there are some common principles that must be followed in the application of spells.

1. Cooperate with "qi".

Drawing talismans requires thinking about luck, and casting talismans also requires the use of qi. Mr. Hu Fuchen pointed out in the book "Wei and Jin Dynasty Immortal Taoism - A Study of the Inner Chapter of Baopuzi": "Taoist priests often use mantras to prohibit evil spirits in conjunction with spells such as contemplation and qi, that is, when reciting mantras, they must enter the qigong functional state, and Ge Hong's three or five forbidden methods used to ban tigers are an example. He said: 'The three or five forbidden laws must be passed on orally, and the pen cannot be compromised. A method, straight thinking about my body as a vermilion bird, so that the length of three zhang, and standing on the head of the tiger, because the breath is closed, the tiger is gone. If you stay in the mountains at dusk, take the hairpin on your head and hold your breath to stab the white tiger", then you are also fearless. Another method, with the left hand of the knife to hold the breath, draw the ground as a square, wish: the yin of Heng Mountain, the sun of Taishan, thieves can't afford it, tigers and wolves can't do it, the city is not finished, close to the golden pass. Because of the sword in the middle of the day, the white tiger is also fearless. Bai Yuchan also talked about it in the "Xuanzhu Song Notes" that when using spells and other spells to seek rain, he used the Yuan Shen to gather the qi of his internal organs, which was the five thunders. According to the principle of mutual growth and restraint of the five elements, you can use the qi of your own qi and the sea, so that gold and water can grow together, and if you want water to fill the heavens and the earth, you can rain; If you use your own internal qi to restrain gold and wood, you will be able to thunder; If you are angry and slap your eyes, you can hit the fire in your heart, and you can hit lightning: if you want your own yang energy to spread all over the world, turn it into a fire, and burn the qi word, you can achieve the purpose of praying for good weather. In order for the spell to be effective, even the simplest spell should be cast

Gas fit. For example, the practice of "reciting the Buddha and facilitating the method" in the practice of the secret religious refuge of the folk is like this: if there is a person who is extremely busy, or someone who is sick...... In the morning or night, wash your hands, go to the west, or bow down, or make a bow, put your hands together, and sincerely recite the six words "Nan no Amitabha", do not memorize the number of times, there is no limit to the number of times, as long as you do not slow and do your best to read it in one breath, it is good to breathe a dozen times in a long breath, a few times in a short breath, and ten breaths in a row...... If you do it in this way, you can also cultivate to the Western Elysium, because it is also one of the 48 great vows of Amitabha Buddha

Sincere.

2. Cooperate with the action

The practice of charms is not like praying to God and Buddha in religion, just worshipping or offering incense, but relying on certain means to actively influence the outside world. Because of this, when applying a spell, it is often necessary to take certain actions to cooperate with the spell to make it act on the object of the spell, which is called "spell movement". Mantras include stepping, pinching, spitting, shaking the head, etc.

Yu step is a special step when the Taoist priest practice, the legend of Yu when the water control "when the coast of the South China Sea, see the horse forbidden spell, can make the boulder turn." When this bird is forbidden, it is often a step. Yu then wrote his line and made it into the technique. According to Mr. Hu's explanation in the book, the "white tiger" in this sentence is the code name of "Qinglong, White Tiger, Vermilion Bird, Xuanwu" in Taoism, and the meaning of "white tiger" in the following is the same. Hereby, the operation is all successful. Because of the Yu system zuò, it is called Yu step. Since the end of the world, the good people are numerous, and the seekers have swarmed, and it is not complicated to push the initial Yu step, such as Ge Hong's "Hug Puzi Inner Chapter" recorded Yu step method:

Raise left forward, right over left, left on right, left over right, right on left. The second lift left, right over left, left on right, so three steps, when full of one foot and two feet, there are nine traces behind. Or yes

Upright, right foot in front, left foot in the back, right foot in front of the second, with the left foot from the right foot, is a step also. The right foot before the second compound, the left foot before the second, and the right foot from the left foot are merged, which is a two-step also. The right foot before the repetition is combined with the left foot from the right foot, which is three steps also. In this way, the road of Yu is complete. Anyone who does all kinds of techniques in the world should know Yu step.

Later, the form of Yu step became more and more complicated, not only the pace has all kinds of exquisiteness, but also to keep chanting mantras, thinking that all kinds of gods are coming with the step, or thinking that they step on the stars, face the gods, ask the gods to dispel disasters and bless peace. The "three steps and nine traces" of Yu footwork mentioned in "Hug Puzi Inner Chapter". It is the form of Yubu which further complicated it. Walking Yu itself seems to be drawing talismans.

Pinching is a gesture that should be coordinated when casting a charm. Its function is to control evil through the truth. "Taiqing Jade Book" said: "Those who pinch (that is, pinch - introducer) are the tricks, so they control evil through the truth, and the generals are different." There are more than 700 meshes, and there are not many people who use them today. The four dimensions, the eight directions, from the root of the four fingers to the number of sections are a total of twelve, according to the twelve chens: eight trigrams, seven stars, nine palaces, three Taiwan, each master of what he does. This means that different pinching gestures have different functions in different spells. For example, to summon the gods, use the gesture of purple microprint. The method is to use the little finger from the back of the fourth finger, hook it with the middle finger, pinch the third section of the fourth finger with the big finger, pinch the palm horizontal stripe with the middle finger, and straighten the second and fourth fingers. It symbolizes the holding of the Ziwei Great Seal, which is said to be able to "command a qiē ghost and summon thirty-six generals" to subdue evil spirits. Another example is the evil finger: the left finger is stretched out, and then the fourth finger and the little finger are put into the middle finger from the back of the fourth finger, the palm is hooked, the big finger is pressed on the middle finger, and the big finger is bent to press the second finger. Its function is to detain demons and evil spirits to the altar or set up a prison to burn evil spirits, and is mostly used to drive away evil spirits and suppress evil spirits.

Among the movements that go hand in hand with the mantra is a non-pinching gesture called "pressing the mountain source", which is worth mentioning. This is one of the actions that must be done in conjunction with the recitation of certain mantras. This is done by pressing your fingers on the lower end of the nose, between the nostrils. The ancients believed that this action had the effect of driving away evil spirits and suppressing ghosts. "Yun Ji Seven Signs" Volume 46 "Secret Method? The Ninth Great Blessing for Curbing Evil Spirits says: "...... and knocking on the teeth three ways, it is to open the eyes. Xu went to press the mountain source with his left hand, and the ghost well closed the door...... The source of the mountain under the nose is the spiritual jin of my body, the common house of true evil. Those who betray the truth are angry, and those who are true are therefore curbing all evils. ”

3. Cooperate with "spells".

The application of the charm should not only cooperate with the "qi" and movements, but also cooperate with certain items to make the applied charm have a basis. For example, the Han people and some ethnic minorities often engrave or write spells on the swords, or recite mantras and burn talismans in the face of the sword, believing that only in this way will the sword have the power to suppress demons and ward off evil spirits. At this point, the sword is equivalent to the spell itself.

When casting spells, it should be matched with the characteristics of certain items, which is more prominently reflected in the curse disgust. The principles of witchcraft that curse aversion to victory are sympathetic sorcery (the law of induction) and imitation of witchcraft (law of symbolism). Sympathetic witchcraft believes that analogues can cure diseases, such as red plants can cure blood diseases, yellow plants can cure jaundice, etc. It is also believed that any part of the human body can interact with the whole body, and the hair, nails, etc. of the human body can be separated from the human body, and as long as the sorcerer casts a curse, it can cause people to be evil, sick, and even die. Imitation of witchcraft is the belief that a person can be treated by applying a curse spell to something they have come into contact with. Or if a puppet symbolizes someone, poking the puppet with a needle is equivalent to killing and injuring the person. This is what the young maid in the movie "The Red Lantern Hangs High" uses, except that the idol he uses is a puppet instead of a puppet. In the twenty-fifth chapter of "Dream of Red Mansions", Ma Daopo asked Aunt Zhao for a piece of paper, took scissors and hinged two paper figures, handed them to Aunt Zhao, and taught them to write their Nian Geng on it; I found another piece of blue paper and hinged five green noodles; And in one place, take the needle and nail it. Tell Aunt Zhao to put the two paper figures together and the five ghosts on each of their beds, and it's over. said that she only practiced it at home, and she tested it herself. The puppet used here is a paper puppet.

The art of cursing with spells is prevalent not only among the Han Chinese, but also among some ethnic minorities. For example, in the past, in order to curse the enemy, the Wa people would steal a handful of thatch from the enemy's house and curse them in order to curse the enemy. In the past, in order to curse each other to death, the Dai people would steal footprints, hair or clothing fragments from the other party and cut a paper person to curse together, and then put them under the opponent's bamboo building, or steal the opponent's nails and nail them with iron nails. In the past, when the Yi people cursed people, they used a straw man instead, and they used a knife to chop the straw man, which was considered to be chopping the enemy to pieces. Or tie a handful of grass to a chicken, and the shaman takes the chicken in his hand and recites the "Sutra of Curses" and curses the cursed person to die like a chicken. After reciting the sutra, the family members beat the chicken to death and cooked it. The sorcerer then slashed the man with a knife to show that he had been cursed to death.

Fourth, all kinds of taboos

Casting a spell is not a simple and casual matter, it often has all kinds of strict taboos, and it must not be overstepped. If it is violated, the spell will not work.

(1) Fasting and bathing

The casting of the charm depends on the help of the spirits, and the spirits are very fond of cleanliness, so it is not permissible to pray to the gods while carrying a body full of dust, or with an unclean mouth and hands. Therefore, in order to cast a mantra more formally, we must first bathe quietly, wash our hands and rinse our mouth, and recite purification mantras such as "I wash my body with the moon, refine the truth with the sun, assist myself with the immortals, take the form of the jade maiden, and have twenty-eight nights, merge with me, and there are thousands of evils, and the qi is purified".

Some fasting and bathing should be performed only before or at the time of the spell, while others should be performed a few days before the spell is performed. "Hug Puzi? "Dengshi" records the practice of fasting for seven days before bringing the ascension talisman: "Anyone who enters the mountain should first fast for seven days, without defilement, and go out with the ascension talisman to do the three or five methods around the body." In some of the texts of the Daozang, there are also many rules about fasting and bathing before performing charms, and these verses clearly stipulate that "you must wash your hands and rinse your mouth before performing a charm."

(2) The level of the spell cast

There are strict hierarchical rules for the use of many charms, and those who wear what kind of charms and what kind of mantras must be carefully followed. For example, although amulets are the most common amulet, the amulets worn by various people are different. The Dunhuang testament 2498 records three different amulets worn by three types of people with different identities:

(3) The moral requirements for the use of charms

The quality of moral cultivation has a non-negligible role in whether the spell is effective or not. In some Taoist scriptures, it is emphasized that the person who performs the charm should "be pure and upright", which is called "good and virtuous", and only in this way can the charm be effective. Otherwise, without this merit, even if you recite the mantra with the talisman, you will never be able to verify it. If you want to use the charm to do something "unkind and unjust", the charm will not only not work, but will also put such a person to death. On the contrary, charms are difficult to offend people of good character. "The Legend of the Taiping" and "The Surprise of the Shooting" each have a story that aims to illustrate these truths. The story in "Taiping Guangji" says: In Tang Zhenguan, the Western Regions offered Hu monks, and spells can kill and give birth to people. Taizong ordered the brave to try it in the flying horse, and died as he said, and lived as he said. The emperor sued Taichang Shaoqing Fu Yi. Yi Ri, this evil law also. If a minister hears evil and does not commit a crime, if he curses his minister, he will not be able to do it. The emperor summoned the monk to curse, but Yi was unaware of it. Suddenly, Hu Seng suddenly collapsed, and if he was hit, he would not recover.

Volume 17 of "Shooting Surprises" "Xishan View Sets Seals to Kill the Souls, and Kaifeng Mansion Prepares Coffins to Chase Lives" talks about such a thing: Fu Seal's family, there are people who study from time to time, and there are quite a few subtleties. But there is one thing that makes a difference: after learning this technique, some of them are also doing things indiscriminately. There are all those who are not prudent and bring disaster upon them. During the Song Dynasty, Fuzhou, Fujian Province had the eldest son of Taichang Shaoqing Ren Wen, called Ren Daoyuan. The young catechumen, from a master, is Ouyang Wenbin, who taught the Five Thunder Heavenly Heart Rectification, built an altar at home, and held it with others, which was very effective...... Later, Shaoqing was gone, and Dao Yuan attacked his father...... On the night of Shangyuan on the fifteenth day of the first month of the thirteenth year of Chunxi, the residents of Beicheng met to gather the crowd, and in the Zhang Daozhi Nunnery, they started to build an altar of Huang Ce's Dajiao, and invited Ren Daoyuan to be a high merit and preside over the altar. And those who watched that day were not only covered by mountains and seas. There are two women in it, with high mustaches and high hair, standing side by side, full of spirits, like hibiscus. Ren Daoyuan looked up and saw it, he was dizzy, his soul was not possessed, what kind of Jiao altar did he care about, fasting or not, so he said: "Two little ladies, please be steady, come inside and take a look." The two women said, "Thank you, Master." Just moving the lotus step lightly, walking in the door, Dao Yuan didn't take his eyes off, looked up and down, and said: "The little lady lifted the lanthanum skirt." "Gai is a Fujian people who call women's bandeau to make lanthanum skirts, and when I mention it, it means to touch her breasts, which is the talk of begging for cheapness in the countryside. A woman in the middle of the room said: "The mage is making Jiao, how can he speak in a bad way?" Pulled his companion, turned and left. Dao Yuan smiled again: "Now come to see the Dharma, why not make a relationship with Master Gaogong!" The two women's ears were red, and they muttered a slight curse in their mouths. When the Jiao was finished, Dogen felt some itching and pain behind his left ear. When I asked my family to take a look, I saw a red bud, as big as a millet grain, and pressed my finger away, and the pain was unbearable.

When I returned home the next day, I was unhappy. Every few days...... Dogen dreamed at night that the god would chase after him with an iron whip, Dogen ran in panic, and the god would rush to the next turn around the Nine Immortals Mountain where he lived, and he was driven by him, and he whipped him on the back of the head, and suddenly realized. Since then, the sores have become more and more severe, and the head is swollen like a canopy. Every night, two drums are whistling, as if they have been whipped. At the end of the twentieth day, Liang Kun (Daoyuan's wife and nephew) was at home, and he dreamed that God would say to him: "You are at the beginning of the fifth watch, hurry to Ren's house, and see me pounce on Daoyuan." Kun was startled and rushed to Ren's house. Dogen cried when he saw it: "It's only a moment to see each other." "The cloak was about to get out of bed, and suddenly he fell. Seven or eight family members helped them up, secretly like a big hand pulling them out and throwing them on the ground. If you look closely, it's gone......

Although this story has obvious karma thoughts, it is enough to see the important relationship between the use of spells and moral cultivation.

(4) There should be no mistake in reciting the mantra

The recitation of mantras must be sincere and skillful. Since the spell has a mysterious, immensely powerful power, it cannot be played with in the slightest. In ancient Chinese books, there are often words such as "the heart should be sincere, the recitation should be familiar", "the heart should be sincere, and it should be done in one go". If you pronounce a wrong word or even a few words in a mantra, or if you turn some of the words upside down, then on many occasions, the mantra will fail completely, and sometimes it will even backfire, causing you to suffer from it. "Hou Daoshi became a traitor because of his skills" in Volume 31 of "Shooting Surprises" has a good annotation on this: a woodcutter surnamed Hou Mingyuan was granted a charm by a stranger because he went up the mountain to chop wood, and he was familiar with the spells passed down by the stranger. In less than a month, the technique has been completed. Changing all kinds of things, summoning ghosts, encountering grass, trees, earth and stones, and reciting words, they are mostly infantry cavalry soldiers. Since the supernatural power is vast, it will be spread out, and there will be people to support it. So he collected some young people in the township as brave soldiers and wanted to do something. Later, because he didn't listen, Shen Jun admonished, failed to act, and was scolded by Shenjun. Since then, Hou Yuan's talismans have gradually been forgotten, and he remembers them, and he is not very good at doing them. But it was these henchmen who had previously obeyed each other, and for some reason, they gathered together and did not disperse, and they pushed him as the master. Relying on his own crowd, it was Autumn who led the people and robbed the Otani area of the state. happened to be a general and colonel, and accidentally led soldiers and horses to pass by, and when I knew it, I surrounded it several times. Hou Yuan was anxious, cast a charm and chanted a spell, but he was cut into battle, and the party was dispersed. Although Hou Yuan's spell casting spell failed, although there was a reason for the punishment of the gods, his "gradual forgetfulness" of the talisman he learned was also an important factor that could not be ignored.

(5) There are time taboos for the use of symbols

There is a time taboo for drawing symbols, and there is also a time taboo for using symbols. Some talismans must be used in accordance with their own star destiny, and they must not be violated, and if they are violated, not only will they not be tested, but they will also suffer calamities. For example, people who are in the year of Tai Sui Xingjun (whether they are 1, 13, 25, 37, 49, 61, 73, 85 or so on, all belong to the year of Tai Sui Xingjun), they must be on duty Tai Sui Xingjun, so that they can be safe. An Shi writes the Tai Sui charm on red paper, and chooses the auspicious day in the middle of the first month to be at home. If this year is misused in the sky in the year of the star, not only will the auspicious star not shine high, but it will cause the evil star to enter the palace, causing financial ruin, family turmoil, and disharmony with others. The symbol of the "Ghost Law of Pushing the First Sick Day" in the Dunhuang testament Bo 2856 "Book of Onset" is swallowed and used in the order of the earthly branches. Zhang Tianshi's method of dispelling illness is used according to the date of the lunar calendar. For example, the sick one day at the beginning of the day, they got it on the southeast road, and it was the gods who made the guest die and haunt the ghosts. Headache and cold heat, weakness in sitting, tasteless eating. Use five pieces of yellow paper, forty steps to the southeast, and heal. Draw a talisman, swallow one, stick one on the door, Ji.

In addition, there are taboos on the use of charms, such as sacrifices, ritual weapons, food, etc. Since sacrifices and ritual objects were required for performing sacred events such as the application of charms, they were sacred in nature. Do not touch them casually, otherwise it will affect the effectiveness of the charm.

Food taboos refer to the fact that the person who casts the spell cannot eat certain things. For example, the Qiang and other ethnic groups clearly stipulate that those who recite mantras cannot eat dog meat, otherwise the incantation will not only be invalid, but will also harm the reitter himself.

The twelfth vernacular Tao Te Ching

The first chapter of Lao Tzu

The Tao is very good, and it is very good. The name is famous, and the name is not very famous.

None, the beginning of the world; Yes, the mother of all things.

Therefore, there is always nothing, and I want to see its wonders; Often, I want to see it.

These two have the same name and the same name, and they are the same mysteries. Mysterious and mysterious, the door of all wonders.

[Explanation]

The Word, which can be spoken, is not the Word of eternity; A name, which can be called, is not an eternal name. Nothing, is the original name of heaven and earth; Yes is the name that gives birth to all things. Therefore, we always observe the mystery of the Tao from "nothingness". We often observe the operation of the Tao from the "being". These two are from the same source, just by different names. It can be said that the meaning is far-reaching. Far-reaching and far-reaching, it is a qiē mysterious general door.

Lao Tzu, Chapter 2

The world knows that beauty is beauty, and evil is evil. We all know that what is good is good, and what is not good is good.

There is no symbiosis, difficulty and ease are mutually compatible, long and short are dwarfed, high and low are mutually beneficial, sound and sound are harmonious, and they follow each other. Heng also.

It is to do what the saint does not do, and to teach without words; All things are made and the Buddha begins, is born and is born, and is born for the sake of the Buddha, and the success is not lived. Fu Wei Fuju is not going to go.

[Explanation]

The whole world knows that beauty is beauty, just because there are ugly things. We all know that what is good is good, because there is evil. Therefore, there is and no mutual assistance, difficult and easy form each other, long and short tolerate each other, high and low tolerate each other, sound and sound help each other and harmonize, and the front and back help each other follow. Therefore, the saint deals with things without doing anything, practicing wordless teaching, and all things change by themselves without beginning with it. He has grown all things without taking them for himself, has nurtured all things without relying on his own abilities, and has succeeded without taking credit. It is precisely because of the lack of merit that merit will not be lost.

Lao Tzu, Chapter 3

If you are not virtuous, you will not fight the people; Inexpensive and rare goods, so that the people will not be thieves; If you don't see what you want, the people's hearts will not be disturbed.

It is the rule of a saint, who is humble in his heart, solid in his belly, weak in his will, and strong in his bones. He often makes the people ignorant and desireless. The wise man does not dare to do it. If you do nothing, you will not be cured.

[Explanation]

Do not honor talented people, lest the people compete, do not value rare goods, and do not let the people be seen as thieves. Do not let you see things that can cause greed, so that the people's hearts will not be disturbed. Therefore, the saints rule the world, so that the hearts of the people of the world are empty, they are well fed, they have no ambition to compete for strength, and their bodies are good, and they often make the people have no minds and desires, so that those who have the mind do not dare to act rashly. If you do things with the principle of inaction, there is nothing that cannot be done.

Chapter 4 of Lao Tzu

Dao Chong, and use it or not profit. Abyss, like the sect of all things; Zhanxi, as if it exists. I don't know whose son is the first of the emperors.

[Explanation]

The Tao is empty, but the function is endless. It is very far-reaching, as if it is the suzerain of all things. Frustrate the sharp energy, relieve disputes, store light, and mix with dirt and dust. It is very hidden, as if it is dead and exists. I don't know where it came from, there was it before there was the Emperor of Heaven.

Lao Tzu, Chapter 5

Heaven and earth are unkind, and all things are used as dogs; The saints are unkind, and they use the people as dogs.

Between heaven and earth, is it still like a slurrel? Void but unyielding, moving and getting more and more.

It is better to keep the middle than to talk too much.

[Explanation]

Heaven and earth do not care about mercy, let all things die by themselves; The saints do not care about mercy and leave the people to fend for themselves. Isn't heaven and earth like a bellows? Although empty, there is no shortage, and the more you pull it, the more air volume you have. If you talk too much, it won't work, it's better to maintain a moderate attitude.

Lao Tzu, Chapter 6

The god of grains is immortal, it is called Xuanqi. The gate of Xuanqi is the root of heaven and earth. If it exists, it is not used diligently.

[Explanation]

Emptiness is eternally existent, and this is called esoteric motherhood. Esoteric motherhood. It is the root of heaven and earth. It is continuous, and its effects are endless.

Lao Tzu, Chapter 7

Everlasting. Therefore, those who can live long and long in heaven and earth can live forever because they do not generate by themselves.

It is the saint who comes after him; Outside of the body, but in the body. Isn't it because of its selflessness? Therefore, it can become its own selfishness.

[Explanation]

Everlasting. It is able to survive for a long time, because it does not survive for itself, so it can survive for a long time. Therefore, the saint puts himself behind, but stands in front, and puts himself out of the way but is preserved. Isn't that exactly what it is not selfish? So selfish purposes can be achieved.

Lao Tzu, Chapter 8

Good is like water. Water is good for all things without fighting, and it is evil for everyone, so it is more than the Tao.

Dwelling in a good place, a good heart, a good heart, a good word, a good word, a good governance, a good work, and a good time.

[Explanation]

The highest goodness is like water. Water is good at nourishing all things without competing with them, staying in the low-lying and low-lying places that everyone hates, so it is closest to the Tao. Living in a place that is good at choosing places, being good at keeping it deep, being friendly and loving each other sincerely, being good at speaking and abiding by credit, being good at being organized and rational in government, being good at doing things and giving full play to its abilities, and being good at grasping opportunities in action. It is precisely because he has nothing to do with things that he does not provoke resentment.

Lao Tzu, Chapter 9

Holding on to the profit, it is not as good as it is; It cannot be kept for a long time.

The house is full of gold and jade, and Mo can keep it; Rich and arrogant, self-blame.

After retiring, the way of heaven is also.

[Explanation]

The end is full, it is better to stop in moderation. The sharpened ones are hard to keep sharp. It is impossible to hold it for a long time. Pride in wealth will bring disaster to oneself. If you succeed, you will retreat bravely, which is the natural truth.

Lao Tzu, Chapter 10

Can you be inseparable from the camp and hug one? Domineering and soft, can you be like a baby?

Can it be like a flaw to remove the mysteries? Patriotism and governance of the people, can you do nothing?

When the gate of heaven is opened and closed, can it be female? Understand Sida, can you be ignorant?

[Explanation]

Can the spirit and the body be one without separation? Can you gather essence to achieve suppleness, like a baby? Can there be no shortcomings in clearing distractions and introspecting deeply? Loving the people and governing the country, can you not be clever? When the facial features are in contact with the outside world, can they be willing to show weakness? If you understand everything, can you not act rashly? Growing all things and nurturing all things, growing all things without taking them for oneself, nurturing all things without oneself to fight against them, ruling all things without pretending to be the master, this is the most far-reaching virtue.

Lao Tzu, Chapter 11

Thirty spokes, a total of one hub, when it is not, there is a car.

埏埴 as a tool, when it is not, there is a tool for use.

The chisel is a room, and when it is not, there is a room.

Therefore, some are used for profit, and nothing is used.

[Explanation]

Thirty banners are concentrated around the hub, and there is a hole (none) in the middle of the hub to pass through the axle, so that the car can be used. Kneading clay as utensils, when there is an empty place in the utensils, there is a role of utensils. Dig doors and windows to build a house, and only when there is an empty place in the house can the house have a role. Therefore, "being" only provides the conditions, and "nothing" (emptiness) plays a role.

Lao Tzu, chapter 12

The five colors are blinding; The pentatonic tone is deafening; The five flavors are refreshing; Galloping and hunting, people

The heart is mad; Rare goods, people are in trouble. It is not the goal of the saint's belly, so he goes to the other and takes this.

[Explanation]

Colorful, dazzling; Too much music is deaf; Too much delicacy hurts the mouth; Indulging in hunting is a debauchery and madness; Keeping what is precious makes people fearful. Therefore the saints are only for the sake of being fed, and not for the pleasures of the ears and eyes, so they have to abandon those who have obtained them.

Lao Tzu, Chapter 13

If you are frightened, you will be in great trouble.

What does it mean to be flattered? Favor is the next, if you get it, if you lose it, it is said to be pampered and humiliated.

What does it mean to be in great trouble? Therefore, I have a serious patient, because I have a body, and I have no body, what is my trouble?

Therefore, if you think that you are the world, if you can send it to the world; Love is the world, if you can support the world.

[Explanation]

Frightened by being pampered or insulted, valuing the body is like valuing a great evil. Why is it terrifying to be pampered or insulted? Being favored is inherently inferior, and of course it is frightened to get it, and it is also terrifying to lose it, which is called being pampered. What does it mean to value oneself as to value a great evil? The reason why I have great calamity is because I have a body, and if I don't have this body, what calamity do I have? Therefore, if you can treat the world with an attitude of your own body, you can deliver the world to him; Only by being able to treat the world with the attitude of loving oneself can one entrust the world to him.

Lao Tzu, chapter 14

Blind to it, the name is Yi; If you don't hear it, your name is Xi; I can't fight, and the name is small.

These three cannot be interrogated, so they are mixed into one. There is no □ above, and there is no ambiguity below. The rope is indescribable,

Return to things. It is said to be formless, the image of nothing, and it is said to be trance. The first one is missing, and then the one is gone.

The way of the ancients is to keep the present. Being able to know the beginning of the ancient times is the Taoist era.

[Explanation]

Seeing it and not being able to see it is called "Yi", hearing it and not hearing it is called "Xi", and touching it and not being able to touch it is called "micro", these three phenomena cannot be investigated. Because they are mixed together. It's not bright above, it's not dark below, it's endless, indescribable, and it returns to a state of objectlessness. This is called a shape without a shape, an image without a physical form, and it is called a "trance". Facing it and not seeing its head, following it and not seeing its tail, holding the ancient truth to control today's things, and being able to understand the ancient truth, can we say that we can understand the laws of the Tao.

Lao Tzu, chapter 15

The goodness of the ancients is the Taoist, subtle and mysterious, and unrecognizable. The husband is not recognizable, so he is forced to tolerate:

Yu Xi Ruo Dong wading Sichuan; Fearful of his neighbors; Treat yourself like a guest; Sluggish and unrelenting; Simplicity; The valley is like a valley; Muddy; It is like the sea; The □ is endless. Who can turbid and quiet Xu Qing? Who can live in peace?

Those who keep this way do not want to make a profit. The husband is not profitable, so it can be concealed and new.

[Explanation]

In ancient times, people who were good at being scholars were subtle, far-reaching and accessible, and far-reaching and difficult to understand. Because it is difficult to recognize, it can only be reluctantly described: cautious, like wading through a river in winter, vigilant, like being afraid of being besieged by your neighbors, respectful, like being a guest, kind, like ice melting, simple, like carved material, empty, like deep mountains and valleys, thick, like the muddy waters of rivers, who can make muddy waters not muddy? When you are quiet, you will slowly clarify. Who can stay stable for a long time? When it changes, it will slowly break the stability, and those who maintain this path will not be complacent. Just because I am not complacent, I can trade in the old for the new.

Lao Tzu, Chapter 16

To the extreme, keep quiet. All things work together, and I look at it.

There are many things and things, and each one returns to its roots. In the final analysis, it is said to be quiet, and quiet is said to return to life. Returning to life is said to be normal, and knowing is often said to be clear. I don't know what is usual, and I act in vain. Knowing the constant tolerance, tolerance is the public, the public is the whole, the whole is the sky, the sky is the way, the road is long, and the body is invincible.

[Explanation]

Try to make your mind as empty as possible and keep it pure. Everything is growing and developing, and I see the truth of the reciprocating cycle. All things, in spite of their changes, eventually return to their roots. Returning to the root is called stillness, also called mission. The mission is called Chang, and knowing Chang is called Ming. If you don't know the usual, and act rashly, you must be dangerous. Only by knowing the common can we be tolerant, only if we can be tolerant, only when we can be tolerant, only when we can be able to be the grand duke, and only when we can the world be subordinate, and only when the world is subordinated can we conform to nature. Only by conforming to nature can we conform to the Tao, and only by conforming to the Tao can we last for a long time and never encounter danger for life.

Lao Tzu, Chapter 17

Taishang, I don't know what there is; secondly, it is praised by relatives; secondly, to be afraid; Secondly, insult it.

Faith is not enough, there is unbelief.

Leisurely and noble words. When the work was done, the people said, "I am natural."

[Explanation]

The best ruler, people only know that there is him, the people of the second class are close to him and praise him, the first class again, the people are afraid of him, the most secondary, people look down on him, the ruler is not trustworthy, people naturally do not believe in him! How laid-back the best ruler is, he doesn't give orders lightly, things are done, and the common people say that we are like this.

Lao Tzu, Chapter 18

The avenue is wasted, and there is benevolence and righteousness; Wisdom comes out, and there is great hypocrisy; Six relatives are not in harmony, and there is filial piety; The country is in turmoil, and there are loyal ministers.

[Explanation]

The avenue was abandoned, and benevolence was shown. When wisdom and wisdom appear, there is cunning and hypocrisy. When the family is not harmonious, filial piety can be seen. The country was in a state of turmoil, and only then did loyal ministers appear.

Lao Tzu, Chapter 19

Absolute sainthood and abandonment of wisdom, the people benefit a hundred times; Absolute benevolence and abandonment of righteousness, and the people restore filial piety; There are no thieves who abandon profit. These three are not enough. Therefore, the order belongs: see plain and simple, think less, and learn without worry.

[Explanation]

Abandon the clever and wise, the people can get a hundredfold benefit; Only by abandoning benevolence and righteousness can the people regain their filial piety and benevolence; Abandon the trick and profit, and the thieves can be eliminated naturally. These three are not enough as laws, so it is necessary to subordinate people's understanding: keep it simple, reduce selfish desires.

Lao Tzu, Chapter 20

Only with Ah, how far apart? What is the difference between beauty and evil? What people fear, we must not be afraid of.

Desolate, its uncontrollable!

Everyone is bustling, such as enjoying the prison, like spring on stage.

I am alone, and there is no sign of it;

chaotic, like a baby's unborn;

Tired, if there is no home.

There is more than everybody, but I am the only one. O me a fool!

The laity are clear, but I am alone.

The laity observe, and I am alone.

Everyone has it, but I am stubborn and despised.

I am different from others, and I am a precious mother.

[Explanation]

Only by abandoning learning can we avoid sorrow. Ying Nuo and Abu, how much is the difference? What is the difference between good and ugly? What people fear, they must not be afraid. It's been like this since ancient times, and there's no end in sight! Everyone was elated, as if they were participating in a grand feast, as if they were going to the stage in spring to look at the beautiful scenery. I was the only one who was faintly indifferent, like a baby who couldn't laugh yet. Tired, like homeless!, more than everybody, but I seem to have nothing, what a fool's heart, chaos! People are so sober, but I'm confused, people are so shrewd, but I don't know anything. Vast and boundless, like the sea, endless, like a great wind; Everyone is capable, but I am stupid and incompetent. I am different from other people because I value the Tao.

Lao Tzu, chapter 21

The face of Confucius, but the way is to follow. The Tao is a thing, but it is in a trance. In a trance, there is an elephant in it;

In a trance, there is something in it. Slim and dark, there is essence in it; Its essence is true, and in it is faith. From now upon and from ancient times, its name has not been left to read the public.

How do I know what is going on? In this way.

[Explanation]

The form of great virtue is consistent with the Tao. The Tao is a trance with no fixed form. In a trance, there is an image in the trance; In a trance, in a trance, there are real objects in the trance; It is deep, it is far, but there is essence in the depth, and this essence is true and credible. From ancient times to the present, its name cannot be abolished, and it can only be recognized as the beginning of all things according to it. How do I know the beginning of all things? Herein lies the reason.

Lao Tzu, chapter 22

The song is complete, the vain is straight, the depression is profitable, the new is new, the less is more, and the more is confused.

It is a saint holding one for the world. I don't see myself, so I know; is not self-sufficient, so it is revealed; If you don't cut yourself, you have merit; Not self-conscious, so long.

The husband is indisputable, so the world can not fight with it. The so-called "song is complete" in ancient times, what a falsehood! Sincerely.

[Explanation]

Grievances can be preserved, bending can be straightened, low-lying can be filled, dilapidated can give birth to new, less can be gained, and more can be confused. Therefore, the sages used this principle as a model for the affairs of the world. If you are not stubborn, you can see clearly; If you are not self-righteous, you can only be clear from wrong; Only without self-boasting can it appear meritorious, and without arrogance can it be maintained for a long time; It is precisely because he does not fight with others that no one in the world can compete with him. In ancient times, it was said that grievances can be preserved, how can they be empty words! Really get it all.

Lao Tzu, chapter 23

Hope is natural. Therefore, the wind does not end, and the rain does not end. Which one is this? World. Heaven and earth can't last long, but what about people? Therefore, those who are engaged in the Tao are the same as those who are in the Tao; Those who are virtuous are the same as virtue; Those who lose are the same as those who lose. Those who are the same as the Tao will also be happy with the Tao; Those who are the same as virtue, virtue is also happy; The same as the loser, the loss is also happy.

Faith is not enough, there is unbelief.

[Explanation]

Talking less is in accordance with the laws of nature. So, the wind blew less than a morning, and the rain fell less than a whole day, who made it like this? It's heaven and earth. Heaven and earth (the tempests) do not endure, let alone man. Therefore whoever is engaged in the Word: he who seeks the Word is the same as the Word. Those who seek virtue are the same as virtue, and those who seek loss are the same as those who lose. He who is the same as the Word, the Word is happy to receive him; The same person as Virtue, Virtue is also willing to get him; The person who is the same as the loss is also willing to get him. If you don't trust it, of course, you don't believe it!

Lao Tzu, chapter 24

Enterprises do not stand; The crosser is not good; The self-seeers are unknown; Those who are self-righteous are not prominent; Self-felling is reactive; Self-disciplined people don't grow long.

It is also in the road, saying: surplus food and redundant shape. Objects or evil, so those who have Tao are not placed.

[Explanation]

It is unsteady to stand on your heels; Deliberately taking big strides won't go far; Those who are stubborn do not see clearly; Self-righteous is one who cannot see right from wrong; Those who show off themselves do not show merit; Arrogance cannot last. From the point of view of the Tao, it should be said that it is a tumor of leftovers. Everyone hates it, so those who have the Tao don't do it.

Lao Tzu, Chapter 25

There is a mixture of things, born from nature. Lonely, independent and unchanging, circumferential and not dying, can be the mother of heaven and earth. I don't know its name, the strong word is called the way, and the strong name is big. The big is gone, the past is far away, and the far is reversed.

Therefore, the road is big, the sky is big, the earth is big, and the people are big. There are four major domains, and people live in one of them.

Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature.

[Explanation]

There is something that is one and the same, born before heaven and earth. Silent, invisible, not relying on external forces and forever existing. Running in a non-stop cycle, it can be regarded as the foundation of everything in the world. I didn't know its name, so I called it the Tao and reluctantly gave it a name called the Great. Boundless is called passing, passing is called distant, and distant can return to the original. So the road is big. The sky is big, the earth is big, and the people are big. There are four big ones in the universe, and man is one of the big four. Man takes the great as the law, the earth takes the sky as the law, the sky takes the Tao as the law, and the Tao takes nature as the law.

Lao Tzu, chapter 26

Heavy is light roots, quiet is restless.

It is a gentleman who never leaves the baggage all day long. Although there is a view of glory, the swallow is transcendent. But the Lord of all vehicles, and despise the world?

If it is light, it will lose its roots, and if it is rash, it will lose its king.

[Explanation]

Heavy is the foundation of lightness, and stillness is the master of movement. Therefore, the saint walked all day long without leaving the baggage. Although there is a luxurious life, it is not indulged in it. Why is the monarch of a great country rash about the affairs of the world? Recklessness will inevitably lose its foundation, and recklessness will inevitably lose its dominance.

Lao Tzu, chapter 27

Good deeds are traceless, good words are flawless; Good numbers don't need to be planned; Good closure has nothing to do with the rope and cannot be opened, and good knots are untied and unsolvable.

It is a saint who saves people with kindness, so he does not abandon people; Always be good at saving things, so there is no discarded things. It's a raid.

Therefore, those who are good are not good teachers; Those who are not good are the assets of good people. Don't value his teacher, don't love his assets, although he is a big fan of wisdom, it is said to be wonderful.

[Explanation]

Those who are good at walking do not leave traces; Those who are good at talking do not leave a handle; Those who are good at calculation do not leave chips; Those who are good at closing do not use locks but cannot be opened; He who is good at binding cannot be freed without ropes. Therefore, saints are always good at saving people, so there are no abandoned people; Always good at using things, so there are always no discarded things; This is called inner intelligence. Therefore, the good man is the teacher of the wicked, and the wicked man is a reference to the mountain fever, and he does not respect his teacher, does not love his reference, although he thinks he is wise, but in fact he is very confused. This is the profound truth.

Lao Tzu, Chapter 28

Knowing its male, guarding its female, is the world's stream. For the world stream, Changde does not leave, and returns to the baby.

Knowing its whiteness, guarding its humiliation, is the valley of the world. For the valley of the world, Changde is enough, and it returns to Park.

Knowing its whiteness and guarding its black is the world's style. For the world's style, Changde is not distant, and it returns to Wuji.

Pu San is a tool, and the saint uses it for the official, so the great wisdom is not cut.

[Explanation]

knows what it means to be strong, but he is weak and willing to be the ditch and stream of the world. Willing to be the ditch stream of the world, the eternal virtue will not be lost, and it will return to the state of a newborn baby. He knows what is bright, but he keeps the darkness and is willing to be the pattern of the world. If you are willing to be the model of the world, the eternal virtue will not be lost, and it will return to the ultimate truth. He knows what glory is, but he keeps humiliation and is willing to be the valley of the world. Willing to be the valley of the world, eternal virtue can be sufficient, the simplicity of restoration, simplicity and dispersion become instruments, and the saints use them to give full play to their strengths. So, the big utensils are complete.

Lao Tzu, chapter 29

I will want to take the world and do it, I see that it has no choice. The world's artifacts cannot be done or held. Those who do it lose, and those who hold it lose. It is the saint's inaction, so there is no defeat; There is no attachment, so there is no loss.

The husband or the thing is either walking or following; or booed or boasted; strong or bad; Either on or off. It is to go to the saints, to luxury, to Thailand.

[Explanation]

If he intends to rule the world by reckless means, I don't think he will get anything. The sacred things of poetry in the world cannot be done in vain. Those who act in vain will fail, and those who want to take it for themselves will lose. Therefore, there are those who move forward and those who follow, those who shuffle and those that blow sharply, those who are strong and those who are thin, those who suffer minor setbacks and those that are completely ruined. Therefore, the saints want to remove extreme extravagance, excessive measures.

Lao Tzu, Chapter 30

Those who are masters of the Tao do not strengthen the world with soldiers. It's a long way off. Where the division is, thorns are born. After the great army, there will be a fierce year.

Good is only fruitful, not strong. Don't be cautious, don't cut down, don't be arrogant. If you have to, don't be strong.

If things are strong, they are old, and they are not Tao, and they are not Tao.

[Explanation]

Those who assist the king with the word do not need to be strong under the heavens, and this is easy to be rewarded: where the army is stationed, it will be overgrown with thorns. After the Great War, there will be a famine. Those who are good at using soldiers only want a good result, and they dare not use soldiers to be strong. If there is a good result, don't be arrogant, don't boast about the good result, don't be proud when there is a good result, see it as a last resort if you have a good result, and don't be reckless when you have a good result. When things grow stronger, they will grow old, and this is called the principle of disharmony with the Tao, and the principle of disharmony with the Tao will inevitably perish.

Lao Tzu, chapter 31

The husband and soldier, the ominous weapon, the object or the evil, so there is no way to deal with it.

If a gentleman lives on the left, he will use soldiers on the right. The soldier's ominous weapon, not the gentleman's weapon, has to be used as a last resort, and tranquility is the best. Victory is not beautiful, and the beauty is happy to kill. Those who kill people will not be able to achieve the world's ambitions.

Good things are still left, and evil things are still right. The general is on the left, and the general is on the right, and the funeral is said. The murderer wept with sorrow, and defeated with the funeral.

[Explanation]

Weapons are unlucky things, and everyone hates them, so those who have the Tao do not rely on them. A gentleman usually takes the left side as the top, and when he fights, he takes the right side as the top side. Weapons are unlucky things, not gentlemen's things, so it is better to use them as a last resort and to look down on them. Don't think it's a good thing to win. If you see it as a good thing, you like to kill people. People who like to kill people will not be able to achieve the world's ambitions. The auspicious celebrations are on the left, and the funerals are on the right. The general is on the left, and the general is on the right, which means that the rules for handling funerals are used. There are many people killed in war, and it is necessary to bring people to participate in the feeling of grief, and even if they are defeated, they must be dealt with with by the rules of funeral.

Lao Tzu, Chapter 32

The Tao is often nameless. Although it is small, there is no way to be able to minister in the world. If the prince can keep it, all things will be self-serving.

Heaven and earth are combined, and the nectar is brought down, and the people are evenly balanced.

The original system is famous, the name is also known, and the husband will also know the end, and the knowledge can not be destroyed.

For example, the road is in the world, and the valley is in the rivers and seas.

[Explanation]

The Tao never has a fixed name. Although Park is small, no one in the world can dominate it. If the prince can keep it, all things will automatically obey. When the qi of heaven and earth are combined, it will rain. People don't direct it, but it's naturally even. At the beginning of a system, there must be a name, and since the name is there, it must be stopped. Knowing what to do in moderation can avoid danger. For example, the Tao is the return of the world, just as the rivers and seas are the return of a qiē river.

Lao Tzu, Chapter 33

Those who know others are wise, and those who know themselves are clear. The winner is powerful, and the self-winner is strong. Those who are content are rich. The forcible have aspirations. Those who do not lose their place for a long time. Those who die and do not die live.

[Explanation]

Those who can know others are called wisdom, and those who can know oneself are called Ming. Those who can overcome others are called strong, and those who can overcome their own shortcomings are called strong. Knowing that you are satisfied makes you feel rich, what you insist on doing is to have ambition, if you don't lose your nature, you can live a long time, and if you die without being forgotten, you will live a long life.

Lao Tzu, Chapter 34

The avenue is flooded, and it can be left and right. All things are born without giving up, and they are not succeeding. Clothing to nourish all things without being the main thing can be called small; All things are returned to the Lord, but they can be called great. It is not self-sufficient in the end, so it can become great.

[Explanation]

Everything depends on it for its survival and it never says anything, and when it succeeds, it does not take it for itself. nurturing all things without thinking themselves to be the masters, often without desires, can be called small; All things want to belong to it and it does not think it is dominant, it can be called great. Because it doesn't think it's great, it's great.

Lao Tzu, chapter 35

Holding the elephant, the world goes. Go and don't hurt, Anpingtai. Fun and bait, passers-by. The exit of the Tao is indifferent to its tastelessness, it is not enough to see, it is not enough to hear, and it is not enough to use.

[Explanation]

Whoever has mastered the Tao will have refuge in all the people of the world. They all come to take refuge and will not hurt each other, and everyone is safe and safe. Music and food can stop pedestrians. The Tao was to be spoken, but it was light and tasteless. You can't see it, you can't hear it, you can't use it up.

Lao Tzu, Chapter 36

If you want to die, you will open it; If you want to be weak, you will be strong; If you want to abolish it, you will rejuvenate it; If you want to take it, you will do it. It's a twilight. Weakness is better than strength. The fish must not be separated from the abyss, and the sharp weapon of the country must not be shown.

[Explanation]

If you want to rein in it, you must first expand it; If you want to weaken it, you must first strengthen it; If you want to abolish it, you must first prosper it; If you want to take it, you must first give it. This is called deep foresight, and weakness will triumph over strength. Fish cannot leave the water, and the good weapons of the state cannot be taken out for people to see.

Lao Tzu, Chapter 37

The Tao often does nothing and does nothing. If the prince can keep it, all things will be self-transforming. I want to do it, and I will make it a nameless simplicity. The town is nameless and simple, and the husband will not want it. If you don't want to be quiet, the world will be righteous.

[Explanation]

The Tao is non-action, and there is nothing that it does not do. If the prince can maintain the principle of non-action, all things will automatically naturalize to him. If there is a desire to attack after naturalization, I will use the "nameless pounce" to subdue him. The nameless pounce is the eradication of desire. Eradicating desires can be quiet, and the world will naturally be stable.

Lao Tzu, Chapter 38

To be virtuous or not to be virtuous is to be virtuous; Virtue is not lost, but there is no virtue.

Shangde does nothing but does nothing; Under virtue and inaction, there is thought.

Shangren did not do anything for it; The righteousness is for it.

If you don't respond to it, you throw it with your arms crossed.

Therefore, the loss of morality followed virtue, the loss of virtue followed by benevolence, the loss of benevolence followed by righteousness, and the loss of righteousness followed by courtesy.

The husband is the one who is faithful, and the first of chaos.

Those who know before are the flower of the way, and the beginning of foolishness. It is the husband who treats it thickly, not thinly; In fact, it is not in its prime. Therefore, go to the other and take this.

[Explanation]

Shangde does not express xiàn as virtuous, but actually virtuous. Xia De thinks he is virtuous, but in fact he has no virtue. Shangde has nothing to show xiàn does not deliberately express xiàn his virtue. The next virtue has a manifestation xiàn and deliberately expresses his virtue. Shangren has a expression, but he does not deliberately express his benevolence. The righteousness of the upper part of the expression xiàn, and the deliberate expression of his righteousness. The salute was expressed and received no response. He stretched out his arm and forced others to respond. Therefore, only after losing the Tao can there be virtue, only after losing virtue can there be benevolence, only after losing benevolence can there be righteousness, and only after losing righteousness can there be courtesy. This thing is the inadequacy of faithfulness and the beginning of confusion. The prescient man is the vanity of the Word and the beginning of ignorance. Therefore, the husband is honest and does not live in poverty, and has a simple heart, not in vanity. Therefore, it is necessary to abandon the latter and adopt the former.

Lao Tzu, Chapter 39

The one who got one in the past: the sky got one clear; The land has a single enin; God has one Spirit; The valley has to live; Hou Deyi thought that the world was right.

As a result, it is said that the sky is not clear, and it will be afraid of cracking; If the land is not peaceful, it will be feared of waste; God has no spirit, and will be afraid; The valley is incomparable, and it will be exhausted; All things have no life, and they will be perished; The prince has no righteousness and will be afraid. Therefore, you are based on *, and the following are based on the high. It is the prince who claims to be lonely, widowed, and not valley. Isn't this a *-based evil? Otherwise? Therefore, the reputation is not reputable. That's why I don't want to □□ like jade, Luoluo like a stone.

[Explanation]

Since ancient times, everything that has been obtained: the heavens have been clear, the earth has been peaceful, the gods have been spiritual, the pits have been filled, all things have multiplied and multiplied, and the princes have become the leaders of the world. They are all from the attainment of one to reach the realm, the heavens cannot remain clear, lest they will be broken; The earth shall not remain at peace, lest it shall be abandoned; If God cannot keep working, I am afraid that he will disappear; The pit shall not remain full, lest it shall be dried up; All things cannot multiply and multiply, and they may become extinct; The prince could not maintain his high status, and he was afraid that he would fall. Therefore, you are based on * and high below. Therefore, the prince called himself a "lonely family". Widow" "No*". Isn't this based on *? Isn't that so? Therefore, if you pursue too much honor, you will not have honor, and you will not want to be a noble jade, but a hard cornerstone.

Lao Tzu, Chapter 40

the movement of the opposite; The use of the weak way. Everything in the world is born from being, and some are born from nothing.

[Explanation]

Changing in the opposite direction is the movement of the Tao, and showing weakness is the application of the Tao. Everything in the world is born from the visible "being", and the "being" is born from the invisible "nothing".

Lao Tzu, chapter 41

When the sergeant heard the word, he acted diligently; When the sergeant heard this, if he survived, he died; When the corporal heard this, he laughed. It's not enough not to laugh. Therefore, there are suggestions: if the way is ambiguous; If you retreat; If you are □; Upper Dejo Valley; If Guangde is insufficient; Jiande if he steals; The quality is true; Great white and humiliating; Generous; Late bloomer; Loud voice; Elephants are invisible; The road is nameless. The husband is the only way, and the loan is good.

[Explanation]

When the sergeant heard the sermon, he tried to put it into practice. The sergeant listened to the sermon and felt that it seemed to be reasonable and unreasonable; When the corporal heard the sermon, he laughed. If you don't get ridiculed, that's not the real way! Therefore, the ancients said: the obvious "Dao" seems to be obscure, the advancing "Dao" seems to retreat, the flat "Dao" seems to be uneven, the lofty "De" is like a low-lying valley, the white is like dirt, the vast "De" seems to be deficient, the strong "De" seems to be lazy, and the pure texture seems to be turbid. The largest squares have no corners, heavy dà utensils are often made very late, the loudest sounds sound silent, and the largest images seem invisible. The "Dao" is faint and nameless, and only the "Dao" is good at making all things complete.

Lao Tzu, chapter 42

Tao begets one, one begets two, two begets three, and three begets all things. All things are negative yin and embrace yang, and they are impulsive and peaceful. The evil of people is only lonely, widowed, and not valley, and the prince thinks it is called.

Therefore, the thing may be lost and gained, or the benefit and loss.

What men teach, I teach. Those who are strong will not die, and I will be the godfather.

[Explanation]

The Tao produces unity, and unity produces two opposing aspects, and two opposing aspects produce a third one, and a third person produces all things. All things contain two opposing aspects, yin and yang, which are in harmony in the clash of conflicts. What people hate is "lonely home." Widows." No*" these words. And the princes called themselves by these words. So, if something degrades it, it gains gain; Buff it, but it suffers. What people have taught me, I use to teach others: "He who rapes does not die well." I want to make this the purpose of teaching.

Lao Tzu, Chapter 43

The softest in the world, the strongest in the world. Nothing enters into the world, and I do it with knowing nothing. Teaching without words, doing nothing is beneficial, and the world wants it.

[Explanation]

The weakest thing in the world can control the hardest thing in the world. Invisible power can enter something that has no gaps. This led me to realize the benefits of inaction. Silent teaching, the benefits of inaction, the things of the world can rarely compare with it.

Lao Tzu, Chapter 44

Who is the name and body? What is the body and the goods? Sickness or death?

Great love will cost a great deal; If you hide more, you will die.

Therefore, contentment is not humiliating, and knowing that it will not be destroyed, and it can last for a long time.

[Explanation]

Which is intimate compared to fame or body? Which is more important compared to body or property? Which is harmful compared to gain or loss? Therefore, excessive miserliness will inevitably lead to greater ruins, and abundant storage will inevitably lead to a serious loss. Knowing that you are satisfied will not be insulted, knowing that you will not encounter danger if you stop in moderation, and you can be safe for a long time.

Lao Tzu, chapter 45

If Dacheng is missing, its use is not harmful.

If it is strong, its use is endless.

Straight and bent, clever and clumsy, big argument.

Silence is better than restlessness, cold is better than heat. Tranquility is the right thing in the world.

[Explanation]

The most perfect thing seems to be empty, and its usefulness is not exhausted. The straightest seem to be crooked, the most dexterous are clumsy, and the best eloquence is like slow speech. Hurried walking can overcome the cold, quiet can overcome the heat, and pure inaction can be the leader of the world.

Lao Tzu, Chapter 46

There is a way in the world, but it is dung. There is no way in the world, and Rong Ma was born in the suburbs.

There is no greater misfortune than not being satisfied; There is no greater blame than desire. Therefore, contentment is always sufficient.

[Explanation]

When there was a way in the world, war horses were used to plough the land; When there is no way in the world, pregnant horses must also give birth to foals on the battlefield. The greatest evil is not knowing satisfaction, and the greatest sin is insatiable greed. Therefore, knowing that satisfaction is always satisfaction for the sake of contentment.

Lao Tzu, Chapter 47

If you don't go out of the house, you know the world; Don't peep, see the way of heaven. It is far away, and its knowledge is small. It is made by knowing what the saint does not do, not seeing it, and not doing it.

[Explanation]

Without leaving the gate, you can know the affairs of the world. If you don't look out the window, you can see the way of heaven. The farther you go, the less you know. Therefore, a saint does not need to know through guò experience, he can understand without seeing himself, and he can succeed if he does not do it.

Lao Tzu, chapter forty-eight

For learning day by day, for the Tao day by day. Loss after loss, so that nothing can be done.

Do nothing and do nothing. Taking the world often takes nothing, and it has something to do, which is not enough to take the world.

[Explanation]

The pursuit of learning increases every day, and the pursuit of the Tao decreases every day, and decreases and decreases, so that it reaches the state of inaction, although it is not his work to do nothing. Govern the world and don't interfere too often. If there is constant interference, it is impossible to govern the world well.

Lao Tzu, Chapter 49

The saints are always heartless, but take the hearts of the people as their hearts.

The good one, I am good; Those who are not good, I am also good; Deshan.

Whoever believes, I believe; and those who do not believe, I also believe; DXN.

The saint is in the world, and he is in the world, and he is in the heart of the world, and the people are all paying attention to his ears and eyes, and the saints are all children.

[Explanation]

The saints do not have a fixed will, but the will of the people is the will. I will be kind to those who are good, and I will be kind to those who are not good, so that I can make people good. I trust those who are trustworthy, and I trust those who are not trustworthy, so that people can keep their promises. Competently govern the world, and make the hearts of the people of the world simple. The people paid attention to what they heard and saw, and the saints restored the people to their infantile state.

Lao Tzu, Chapter 50

Birth to death. The living are three out of ten; Dead apostles, three out of ten; There are three times out of ten that a person's life is moved by death.

Husband? With the thickness of its life. Gai Wen is good at taking the living, and he will not meet a tiger on the road, and he will not be a soldier when he enters the army; There is nothing to throw at its horns, a tiger has nothing to use its claws, and a soldier has nothing to tolerate its blades. Husband? With its deathlessness.

[Explanation]

From birth to death. Three-tenths of those who lived long-lived, three-tenths of those who lived short-lived, and three-tenths of those who could have lived long but died prematurely. Why is that? Because I want to live a long life, life is too rich. It is said that people who are good at protecting life will not encounter cattle and tigers when walking on land, and will not be killed or injured in war. The ox never uses its horns, the tiger does not use its claws, and the weapon does not use its blade. Why is that? for he does not go where there is a danger of death.

Lao Tzu, chapter 51

The Tao is born, the virtue of the animal, the shape of the object, and the potential is formed.

It is to respect all things and honor virtue. The respect of the Tao, the nobility of virtue, the life of Fu Mo and the nature of the usual.

Therefore, the Tao is born, and the virtue is animal; The Elder Cultivates; Mature; Raise it. Born but not had, for the sake of not ashamed, long but not slaughtered. It's called Xuande.

[Explanation]

The Tao grows all things, virtue nurtures all things, types distinguish all things, and the environment forms all things. Therefore, there is nothing that does not respect the Tao and is precious. The Tao is respected and virtue is precious, because it conforms to nature without interference. Therefore, the Tao grows all things, nurtures all things, makes all things grow and develop, makes all things stable and protected, makes all things nurtured and reproduces, gives birth to all things without taking them for themselves, helps all things without thinking that they are meritorious, and when all things are long and does not think they are the masters, this is the most far-reaching virtue.

Lao Tzu, Chapter 52

The world has a beginning, and I think it is the mother of the world. Having obtained his mother, he knew his son, and restored his mother, and he was not killed. Stuff it, close its door, and don't work hard for life. Open it, help it, and don't save it for life.

Seeing the small and bright, the soft and the strong. Use its light to restore its light, and leave no body behind; It's for the usual.

[Explanation]

Everything in the world has a beginning, and we must regard this beginning as the foundation of things in the world. If we have known the root of all things, we will be able to know all things. Since we know all things, we must also stick to the root of all things, and there will be no danger in our lives. Plugging holes, closing doors, and not giving birth to diseases for life, opening holes, helping their affairs, and being incurable for life. Observing the subtleties is called brightness, and maintaining weakness is called strength. Use its light to reflect the inner light, and not bring disaster to oneself, this is the familiar way.

Lao Tzu, Chapter 53

So that I know what to do, and walk on the road, but to give is fear.

The avenue is very bad, and the people are good. The court is very divided, the field is very clear, and the warehouse is very empty; Dressed in literary style, with a sharp sword, tired of eating, and having more than money; It is for the sake of boasting. It's not the way!

[Explanation]

If I had some knowledge, I would walk on the road, afraid of going the wrong way. The road is smooth, but people like to take shortcuts. The government is corrupt, the farmland is barren, the warehouses are empty, and the robber chiefs are called robbers who are tired of fine food and have a sharp sword, who are tired of eating fine food and have too much wealth. What a discord!

Lao Tzu, Chapter 54

Those who are good at building will not pull out, those who are good at hugging will not take off, and their descendants will not stop sacrificing.

Cultivating it in the body, its virtue is true; Cultivating it at home is more than virtue; Cultivating it in the township, its virtue is long; Repair it in the state, its virtue is abundant; Repair it in the world, its De Naip.

Therefore, look at the body with the body, look at the home with the home, look at the township with the township, look at the state with the state, and look at the world with the world. How do I know the world? In this way.

[Explanation]

Those who are good at building cannot be uprooted, and those who are good at holding will not fall off, and the descendants will never be sacrificed according to this principle. With this principle of self-cultivation, his virtue will be pure; If you govern your family with this principle, you will have more virtues; If you govern the township with this principle, the virtue of the township will be long-lasting; If you govern the country with this principle, the virtue of the country will be abundant; If you govern the world with this principle, the virtue of the world will be popularized. Therefore, we should know the individual from the individual, the family from the home, the township from the township, the country from the country, and the world from the world. How do I know that the world is like this? That's how it works.

Lao Tzu, Chapter 55

The thickness of "virtue" is higher than that of a child. Poisonous insects do not sting, beasts do not sting, and birds do not fight. The bones are weak and the tendons are soft and firm. The combination of unknown oysters □ made, and the essence is also.

All day long, and it is also. Zhihe is said to be "constant", and Zhichang is said to be "Ming". Yisheng said auspicious. The heart makes the spirit strong. If things are strong, they are old, and they are not moral, and they are not moral

[Explanation]

A person with profound virtue is like a baby. Poisonous insects do not sting him, wild beasts do not hurt him, evil birds do not scratch him, and his muscles and bones are weak and his little fists are firmly clenched. I don't know what it's like to have sex with a man, and the small genitals are often erect, which is an energetic expression. Crying all day long but the throat is not hoarse, this is the extreme expression of pure and peaceful. The truth of knowing pure and harmonious is called normal, and knowing the truth of constant is called Ming. The greed for the enjoyment of life is called calamity, and the desire to dominate the essence is called recklessness. If things grow too strong, they will grow old, so to speak, if they leave the Tao, they will die early if they leave the Tao.

Lao Tzu, Chapter 56

Those who know do not speak, and those who speak do not know.

Frustrate its sharpness, resolve its disputes, and its light, and its dust, is called "Xuantong". Therefore, it is not possible to get and kiss, and it is not possible to get and be sparse; You can't get it, you can't get it; Unobtainable and expensive, unobtainable and unobtainable*.

Therefore, it is expensive in the world.

[Explanation]

Those who really understand don't talk nonsense, and those who talk nonsense don't really understand. Plugging the hole, closing the door, frustrating the edge, relieving disputes, containing brilliance, and mixing with dirt and dust, this is called "Xuantong", so it is impossible to be close to it, and it is impossible to alienate him. It is impossible to benefit him, it is impossible to harm him. It is impossible to exalt him, it is impossible to make him down*. Therefore, it is valued by the world. Z