The night was long, and Xie Baoshu didn't want to hear it anymore.

But unconsciously, his cultivation actually made a breakthrough. Could it be that listening to people's lectures can also increase in cultivation? This night, destined to be sleepless, Xie Baoshu simply went to the small room and began to practice.

The monks and the Taoist priests continued to debate.

Studying and practicing the Fa should not only look at this life, such as the Six Ancestors, etc., but also accumulate a vast amount of resources in the past, so that we can hear and understand a thousand things in this life. Our practice and learning is a complete process, not a lifetime. However, as far as we are concerned, it is difficult to be sure whether the sushi has a wide range of knowledge, but judging from our own behavior, we can probably know which aspect of our sutra habits are more important.

Therefore, in the era of the end of the Dharma, it is necessary to do both aspects, the vast number of people who have heard about it must do it, and the accumulation of resources and grain must also be done.

If you have heard a lot of things, it means that you have heard a lot in the past, on the contrary, you feel that you do not understand anything, or even feel depressed, or have misunderstood, it means that you have not heard much in the past. So if you don't learn anything, where does enlightenment come from?

For us to have fruit, we must first have seeds, and the seeds must sprout, and the buds will grow into trees, then flower, and finally bear fruit. There are no seeds, there are no buds, there are no trees, there are no trees, there are no trees, and without these, where does the fruit come from?

Practicing asceticism is the cultivation of suffering, and the more you practice, the less you feel bitter, and you gradually feel happy and relaxed, and you don't feel that you are working, this is the karma gradually disappearing, and if you feel more and more painful and irritable, then the karma is twisting.

Don't think that the Buddhas and Bodhisattvas are suffering, the Buddhas and Bodhisattvas have eliminated their karma from suffering, they don't have a sense of suffering, they are at ease in everything they do, and they don't feel like they're doing anything, and they don't feel like they're saving sentient beings.

When it comes to the rights and wrongs of people, and the grievances and troubles in their hearts, that is their own fault and their own fault. Regardless of the merits of the matter, endure everything, and be at peace with oneself, then it is right, and you have not made any mistakes, this is the first way of cultivation, and it is also the highest way of cultivation.

When we recite the Buddha, we must read the Buddha when the flowers bloom, what does it mean to see the Buddha when the flowers bloom? That is, we must be free from fire, be patient, act with a pleasant face and reason, be kind and kind to people, and not have a cold and frosty face, which is prohibitive, and those who are Dharma teachers must also be able to save the people in this way.

Everything comes according to reason, on the basis of facts, do not deal with it with disturbing minds, treat people equally, whether they are good or evil, and do not look at the faults of others, so that others have a good impression of us, and our hearts are also refreshed.

Participating in the study is to refer to our own mind, to our troubles, our troubles, our troubles, and our discriminating between good and evil. Participating in the state of everything without distinction and without afflictions, without disturbing minds and without hindrances, is a ginseng.

Our own light should be like the sun's rays, which do not discriminate against all things, and shine on all things, not on the good and on the wicked. Good and bad are other people's business, we must always be equal and compassionate, if we care about others, we are also half a pound and eight taels.

When we practice asceticism, we use various circumstances to temper our ignorance and afflictions, to wash away our habits, and to exercise our ability to be a person and do things

To cut through the distinction of adversity is to practice asceticism. To become a monk is to endure hardships and suffering, and only in suffering can wisdom be developed.

Cultivation is to cultivate these bad and evil things, and these adverse causes will enlighten our wisdom and knowledge, achieve our forbearance and humiliation, and make us free from obstacles everywhere. When our wisdom develops to a certain level, we will be able to overcome a certain level of afflictions, so the more people who can cultivate, the more they like to cultivate in the face of adversity.

You have to learn to let go of everything, don't be attached, don't take everything to heart. Life and death are the things that matter, and you don't have to pay attention to what others are playing. Otherwise, you will be troubled and fall into the three evil realms together.

This life is like acting, everyone plays a variety of different roles, the plot develops with joys and sorrows, joys and sorrows, and people who watch the drama also follow the plot with joys and sorrows, and this likes and dislikes and sorrows are just our own eyes against the dust, and we are choosing between them. When we look at the world of sava, it is the same, in good times, in bad times, in good times, in bad places, and the mood goes up and down.

Unfortunately, our vices are deep, and it is easy to follow evil and difficult to move when we see good. When they hear the actions of the Buddhas and Bodhisattvas, such as Shakyamuni Buddha, Guanyin Bodhisattva, Jizo Bodhisattva, etc., they are embarrassed, thinking that it is only the realm of Buddhas and Bodhisattvas, and that they are ordinary people, so how can they achieve it, and they retreat and only praise the Buddhas and Bodhisattvas. As a result, the good ones are not learned, but the bad ones are getting deeper and deeper, which is the reason why they have no vows.

If you want to practice without falling into order, you must first start learning from the word indifferent, and wait until you can have no obstacles to food, clothing, and housing, and your greed and hatred are eliminated, so that your delusions will disappear naturally, and you can talk about meditation.

If you are happy, ask who is rejoicing, and if you are troubled, ask who is troubled.

Whenever you encounter something, you have a sentence of Amitabha, whether you are happy or troubled, you should stay away from right and wrong, and it is also a sentence of Amitabha, you should calm down and recite the Buddha, and it is also good to recite it until you fall asleep, one thought can go beyond the Three Realms, and another thought can go to the West.

In practice, you have to pretend that you don't see it, pretend that you don't hear it, and recite the Buddha honestly, and now you all have your eyes wide open, and you look carefully. The less people know each other, the easier it is to cultivate.

Cultivators are to seek liberation from the karmic knowledge of color, sound, fragrance, taste, touch, and dharma. Without asceticism, without going through demonic obstacles, how can we experience the troubles of ignorance?

Only by breaking through the ignorance and afflictions in the demonic realm can one attain liberation, and only by giving up the touches of sight, sound, fragrance, and mind without any obstacles can one attain pure liberation and manifest bodhichitta. Therefore, a practitioner must not be afraid of demonic obstacles, and he must not covet stability and good circumstances, because then he will not make progress.

When we practice, we have to cultivate the six distinct afflictions that arise from the six dusts—the distinction between good and evil, good and bad sounds, and so on—and this distinction is that the six roots are not pure.

Cultivation is to cultivate these distinct afflictions until there is no difference between the six roots and the six dusts, and then the six roots are pure, and only then can the five aggregates be empty. For example, if someone scolds you, it will eliminate the disaster and give you a bad face

It is the "supreme offering", and there should be no difference, such as obtaining a treasure.

Life is too short and there are too many problems to face, when you are exhausted and difficult, it is faith that sustains you to go on. A life without faith is a muddy life. Those who learn the Tao believe in the Supreme and Infinite Dao, believing that the Tao is the origin of all things in the universe, and that people are born from the Tao, and as long as they follow the teachings of Taoism and actively practice, they will eventually be able to achieve the Tao and enter the ideal realm of eternity and freedom. With faith, life can be meaningful and motivated.

The belief in becoming an immortal has made the direction of life clear and found the goal of one's life.

"Immortal noble life, immeasurable people" is one of the core teachings of Taoism, and those who learn the Tao should not only "save themselves", but also save others. There are many ways to help others, such as influencing others with virtue, helping others with ability, teaching others with knowledge, and so on. Those who learn the Tao should actively contribute their own strength to the society, so as to achieve the perfection of merit and become an immortal.

Life in the world is bound by various social relations. And the harmony of social relations can make life beautiful and harmonious. How to deal with this relationship? The "Sutra of Saving People" says, "Together, we love together, and we are married to different bones."

It means that everyone should have a loving heart, be kind to others, be happy with others, sympathize with people's suffering, and help others in danger. People are not separated from each other, they are kind and friendly to each other, and people who are not related by blood are as close as blood relatives. If everyone follows the teachings of Taoist immortals, the world will be peaceful and beautiful.

The life advocated by Taoism is a kind of artistic life. People are uninhibited, contented and happy. Tao guides people to focus on the vast nature and history of the vast world, and give up the right and wrong, gains and losses, honor and disgrace of one thing at a time. To do this, we must have a quiet and tranquil mentality, be indifferent to fame and fortune, be at peace with what happens, calmly face the twists and turns of life, bravely bear setbacks and tribulations, maintain psychological balance, and ensure a healthy personality.

To uphold simplicity and truthfulness is to stick to the simple and natural nature of human beings, and to oppose the distortion and alienation of human nature. This means not flattering, not cheating, not following the crowd, not looking at Qin and Duchu, and not pretentious...... Only by embracing simplicity and truthfulness can we eliminate the obstacles between people, form a harmonious and harmonious interpersonal environment, better express and give play to people's value, and promote the orderly development of society; only by embracing simplicity and truthfulness can we obtain a quiet and open state of mind and develop a calm and free mind.

There is a proverb that "people are flat and silent, and the level is not flowing", and the Book of Changes also says that "auspicious people are silent". Ordinary people like to gossip, in fact, because the troubled habits of greed, hatred, and ignorance in their hearts are too heavy, and they are uncomfortable if they don't speak, and they always have to find topics to entertain themselves. And it can be shown that he has almost not yet attained enlightenment, and has not really given birth to the heart of life and death out of the Three Realms.

If you are a true cultivator, you will always feel ashamed in your heart, and you will definitely cherish your time and devote your energy to listening to the scriptures, lecturing the scriptures, reading books, reciting the Buddha, and worshiping the Buddha.

Since ordinary people say things that are caused by disturbing habits, they will inevitably do far more harm than good to others, and they lack sincerity and respect.

speech

In the conversation, it will unconsciously mislead and hurt people, so it will evolve from many small frictions to big frictions, and finally destroy the harmony between each other, so they are committing the sin of breaking the six harmony and respect, and they are often unconscious. Since he has broken the Six Harmony Respects, of course, he has also destroyed the Dharma Rectification Dojo, interfered with the normal cultivation of others, and created a bad atmosphere for cultivation, and this sin is certainly not light.

People who lack understanding of Buddhism often say, "How can there be freedom if you become a monk and practice, clear the rules and precepts, and bind human nature?"

The Buddha is skillful and convenient, in order to liberate sentient beings, therefore, the precepts are made to prevent the mistakes of the three karmas and make the nature pure.

If a practitioner does not take the precepts, his mind has no sense of proportion, he is blind and ignorant, he has no way to cultivate, he is like a lost ship, adrift in the vast sea, with no direction to follow, unable to go around, wandering and panicking, and very pitiful! If a Buddhist disciple wants to practice, if he does not take the vows and keeps the vows, his mind has no basis, and the same is true!

Practitioners who do not take vows or keep vows are never allowed to enter the Buddhahood, and if they want to attain Bodhi, they will be useless. The truth of the Dharma is like the eyes, and the precepts are like the legs, both of which are indispensable.

Practitioners should have the right view of the non-dual state of directors in order to enter the state of liberation. Receiving precepts and keeping precepts is the most fundamental condition and foundation for practitioners, and the so-called precepts are born of determination, wisdom is born from concentration, and wisdom breaks through troubles, and so on to attain Bodhi.

The importance of taking vows is like building a ten-story building, there must be a solid foundation of the basement and foundation, so that it is possible to build the first, second and even tenth floors, if there is no foundation foundation, the first to the tenth floor are in danger of collapsing; if a practitioner does not have the foundation for taking the precepts and taking the vows, all the good dharma cannot be born, meditation wisdom cannot be born, Bodhi cannot be enlightened, and becoming a Buddha is a joke.

Offering lamps is to turn on wisdom, and offering incense is to have a pure body, mouth and mind, and to have meditation. Actually, whether it's offering lamps or incense, it's a formality, but it is through these to enlighten inner mindfulness, wisdom and merit. If you don't go through these dependent arising, if you don't go through these external things, you can't open up your inner wisdom, you can't open up your own light.

"It's all external things, or it's better to look inside. You don't have to plant these good roots and make these merits. The Dharma is primarily inward-looking. "It's inward, but these are the methods. For example, if you don't have these causes and methods, you can't open your wisdom and reveal your own light. Therefore, it is still necessary to rely on these external factors, and to rely on these causes.

If it's just superficial, it really doesn't make much sense. Why do you say Vipassana, why do you say you want to look inward? That's what it means. By offering lamps and incense, we develop bodhichitta and increase our good thoughts and raise our mindfulness. Otherwise, good thoughts cannot increase

Long.

The two truths should be double-lucky, the old translation Nyingma Paiji, Dao, and Fruit are not separated from the double luck, the base is the two truths and the double luck, the Tao is the two capitals and the double luck, and the fruit is the two bodies and the double luck. The nature and nature of the Dharma are inseparable from the two truths, emptiness and appearance, the present is emptiness, and emptiness is the present. All the Dharma is inseparable from the nature and self-nature of the two truths, and this is called the base. The Tao is the dual transportation of two capitals, that is, the dual transportation of meritorious resources and wisdom resources. There must be wisdom of selflessness and emptiness, but there must also be formal kowtows, lamp offerings, offerings, and so on. Finally, there is the fruit, and when it is achieved, it is the double luck of the Dharma body and the color body. If you don't accumulate merit, you only have the Dharma body, not the color body, and there is no such fruition in the Dharma.

In the eyes of the world, Taoism has a sense of seclusion and ease from the beginning. Since the old gentleman rode the green ox out of the customs, the monk's attitude towards the past of Hongchen has become the most enviable life choice in the world.

Therefore, when the truth, goodness and beauty of life cannot be explored in reality, the birth religion represented by Taoism often becomes people's last emotional sustenance. Because of this, monastic practice is often interpreted as an escape from the world, saying that it is a negative face to life.

Objectively speaking, whether we regard spiritual practice as a life-saving sustenance or as nothing more than a means to confuse people's minds, these are all misreadings of spiritual practice. A true practitioner, although his body is outside the red dust, has a pair of discerning eyes that can see all the right and wrong, good and evil, beauty and ugliness in the world. While ordinary people are troubled by the variety of this world, practitioners can see the original beauty of all things from the five-color world.

Nanhua Zhenren said that there is great beauty between heaven and earth. In the concept of aesthetics, everything we experience and the cognitive attitudes that arise from it are an aesthetic process. Life is full of beauty, and cultivation is also full of beauty, and because everyone's life experience and cultivation realm are different, the amount of beauty that each person can feel is different. Suffering in the eyes of many people in the world is a bliss in the world of practitioners.

This is because through many external trainings, people can see the root of the way of the world. It is the practice of words, not to teach us how to live a smooth life, on the contrary, the great practice is often experienced from layers of adversity. The more we go through tribulations and hardships, the closer we are to the truth.

The beauty of heaven and earth mentioned by Taoists refers to the laws of heaven and earth in the original sense. All things are born from the Tao, but thousands of different modalities are born according to the time and circumstances. From the perspective of Heavenly Dao, any kind of modality is a natural expression, so there is no difference between beauty and ugliness.

The "big" must be the transcendence of the small beauty in the world.

Daozu once said: "Everyone knows that beauty is beauty, and evil is evil." "In the process of understanding the world, people will always have a strong subjectivity, and once there is a difference between beauty and ugliness, it will be extended to likes and hates.

When I start from my childhood and see the world from my perspective, when I encounter a situation that is different from mine, I will inevitably have an obsession with right and wrong. This is a renunciation of the nature of all things. The great beauty that is truly in line with the way of heaven is the subtlety of yin and yang, which is not only necessary

To perceive with the senses, we need to understand with the heart.

At this time, people are required to let go of the ego - because "I" is only one of the components of this great beauty - let go of all their prejudices and obsessions, and completely integrate the body and mind with all things, so that they can realize that the existence of all things has its own internal truth.

Based on the inextricable connection between each other, countless individuals together constitute this complex world. The beauty of the avenue lies in the fact that it has thousands of different appearances, and at the same time has an eternal inner truth.

Unfortunately, the reason why people can't feel the beauty from real life is because they only limit their body and mind to the minutiae, but they can't find the endless road from the existing reality.

The foundation of Taoism's indoctrination lies in the word "Tao", and believing in Taoism is to teach people to think about the present life in a way that is in line with the Tao. If you can discover the "Tao" in life, you can also perceive the beauty in life.

Cultivation should not be just an ideal practice, but should be implemented in a real practice. Taoist practice also has the practice of true gong, which refers to the homogeneity of the mind, that is, not because of the temptation and intrusion of external things, the mind of cultivating the true and enlightened Tao will change.

Practice is the practical proof, that is, to realize the Tao and cultivate the truth from the actual life experience, and at the same time, it is also necessary to return the truth to practice for verification. When the inner strength and the layman can be combined, it is to fit the idea of self with the way of all things in heaven and earth.

Many people do not fully understand the truth of "my life is up to me", and if you really do this, people's bodies will become better and better, and people's appearance will also change - tend to the beauty of natural harmony, and people's destiny has changed the material conditions in both yin and yang, and the reinvention of fate is naturally not a problem. Mortals do not know the beauty of cultivating the truth, and often cherish the saying that "life and death are fate, and wealth is in the sky", and they are completely ignorant that "nature is in people, and people's hearts are in the machine", which is an important trick to conquer heaven and earth.

Those who only use the Dan Dao as a physical fitness are used by the heavens, and those who use the Dan Dao as the ladder to enter the Tao are the actions of the heavens. Where there is a will, there is a way, and the yin and yang are clear. However, people are always prone to go against the grain, and it is difficult to go along the way, which is a reflection of the original nature of things.

If we want to cultivate the true and the Tao, we must not emphasize the visible and light the invisible, the clear and the hidden, and the promising and the inactive. One yin and one yang is the way. Since the Tao embraces all things, there must be both positive and negative aspects of the Tao in life, so there is a saying that "the soul wants to be born and the spirit wants to die".

Therefore, we have carried forward and applied the doctrine of "repentance and goodness" and established this wonderful method as the first priority, the purpose of which is to cleanse all kinds of negative information and signals preserved in the spirit, so that it can break free from the locks and unleash and go straight to the outside of the body to become a yin god. In the eighth volume of the book "Pulse Wang", it was proposed: "Those who are psychic because of their thoughts can also enter and exit the gate of heaven and predict the future, which is called the yin god." ”

This argument is in line with the actual situation of practice.

Yin first and then yang, the first appearance of the yin god helps to clarify cause and effect, and is convenient for cultivation. If you want to make unremitting progress on the road of cultivation, it is not enough to come out of the Yin God. Human accumulation

The extreme side exists because of the negative side, and all the information and signals recorded on the spirit can be eradicated.

However, the "demon consciousness" on the body of the Yuan Shen, the Taiyi True Qi of the People, will hinder the cultivation of the person even more, and conniving at its development without knowing how to eliminate it will cause more heavy losses and destructive results. Therefore, self-examination and self-knowledge are the long-term practices of the original spirit in order to achieve the goal of clear mind. After the method of "repentance and goodness", Yu launched the method of "saving oneself and moving to goodness", as the basic skill of the Divine Cultivation Dan Method, and I hope that all students will treat it well.

When your heart moves, everything is moving, and if your heart doesn't move, everything is silent. The cultivator is impermanent, but the Tao is eternal. The person who recites the Buddha is impermanent, while the Buddha nature is eternal. The opening and closing of the ordinary and extraordinary paths is very important. The road to the park, the success of the retirement. Those who succeed and do not retreat will inevitably fall into the common path of "the wise man declines, and the meritorious man dies".

The pursuit of seeking the right result in the body is the clear skill, and the secret of obtaining the "external body and body" is the reflection of the hidden skill. It is very likely that the cultivation of a person who cultivates Minggong has been carried out in a strict training mode for decades, and it is difficult to achieve positive results after following the precepts for decades, because he is far from the path and cannot be helped.

It is quite difficult to obtain a large amount of negative substances, and to achieve positive results by harmonizing yin and yang. The feminine substance mentioned here refers to the substance above the three-dimensional space, which is the substance that cannot be observed by the human eye and conventional instruments.

The "Dao" of "attaining the Tao and receiving much help" here mainly refers to the hidden immortal masters and high-level masters who are already in the Dao. With the consumption of energy and the loss of true yuan, the inability to do so will become more and more obvious, all because its true yuan is not attributed to the Xuan, and according to modern language, it is said that there is no channel to replenish energy. This channel is Neidan. However, the real Neidan is by no means the pearl of corn. Its requirement is to be able to communicate with the five thieves and seize the creation of heaven and earth.

The Divine Cultivation Pill Method is based on the principle of the Heavenly Immortal Dao, first gathering the innate Taiyi true qi of the person into shape, sending it out of the body with the help of hidden cultivators and immortal masters, and forming a completely open life system controlled by the Yuan Shen after training in vitro, and the future cultivation will be guaranteed, because only in this way can we achieve "the Tao and more help".

There are all kinds of disturbances in people's consciousness and spirit, and these interferences come from the influence of society and family, and many cultivators avoid this influence by escaping the world and entering the mountains to practice, thinking that only pure cultivation can become their way, but they ignore another more dangerous source of interference - the original spirit.

The Yuan Shen is from the separation of the Yuan Nature to the heart of the permanent residence, the Yuan Nature itself has gone through the vicissitudes of life, the signal it carries is very deep, it is difficult to rely on the repentance and the good method to clear it up, which requires the cooperation of both internal and external conditions to complete this pure process, one is the masters' strict discipline and earnest teachings of the Yuan Shen, the second is the self-awareness of God in the process of practice constantly grasp the "self-saving and good Dafa" gradually close to the nature, self-clarification, return to nature.

After all, knowing God is a masculine substance, like wood under a pot,

The regulation of life can play a role of strengthening and weakening. The physical body of a person who cultivates Ming Gong is affected by the demonic consciousness, and his primordial spirit is bound in the body and cannot be freed. Neither the human spirit nor the body can be adjusted naturally, and year after year, when a certain number comes, the primordial spirit and the body return to yin. Those who cultivate Minggong do not have a teacher, and it only takes a few years to pass it on.

If we see these negative things, the dark things, we don't indulge in these gloomy things, we don't indulge in these negative things, but we look back at these negative things, dark things, as a mirror, to see if we have this kind of problem, if there is this kind of problem, if there is a change, if there is none, then we will be encouraged. We are based on the Dharma, we obey the five precepts and ten virtues ourselves, and we have to give sincerely to others, so that we will gradually change from our body and mind, from our behavior, from negative to positive, and the physical and mental world will gradually become sublimated and purified. Dharma, whatever Dharma, whatever Confucianism teaches it is like this, it is like this.

Confucianism educates us of "benevolence, righteousness, propriety, wisdom and faith," improves the quality of each of us, and improves the ability of each of us. Let yourself have all kinds of qualities, prepare the physical and mental world, and then go out, in the most dangerous time, the most difficult moment, we stand up to settle the disasters of this world, and solve the difficulties of our people.

Why do we say that Yao Shunyu is an ancient sage and the standard for us to study? Because they came out and went through a thousand difficulties and dangers themselves, so that they could have the ability, integrity, and morality, and then when the conditions were right, they would lead the people to get out of the difficulties and build their own homes.

Slowly, we will be kept away from danger and hardship, so that we can embark on happiness, be able to get food and clothing, and be able to get shelter, so that people can really slowly move towards civilization and the broad road. We have to learn from these ancestors, these sages, their actions.

If we just blindly complain and complain, stand on the shore and point fingers, we criticize when we have bad things, gloat when we see danger, and say some sarcastic things sour in our hearts when we see good things.

You see, this is the mentality of almost every one of us, and it can be said that many people have this mentality, a very unhealthy mentality, from ancient times to the present day. If we don't really understand the principles that these sages have taught us, we don't know that we should honestly transform ourselves! Often in the end, my heart is getting narrower and narrower, my heart is getting darker and darker, and things outside are getting worse and worse.

Let's think about it, if we are all like this, we can only fall, and we can only be laughed at by the heavens, earth, ghosts and gods. Emptiness has our body, emptiness has this body called "the spirit of all things" and is not good at application, being self-grasping and self-seeing, by our own narrow selfish psychology, and by the influence of greed and hatred, and slowly going to the darkness and the gray.

Spring always gives hope and is full of prosperity, but why

Why can't winter give people the same feeling? Because heaven, earth and man are all of the same origin, and they are all the products of the evolution of the Dao body. Human beings are the life form of our universe to the highest degree of evolution.

The evolution of the Dao body is not single, nor is it achieved overnight, but is divided into processes and stages, and different products are produced. Tangible and intangible, affectionate and ruthless. The difference in the degree of movement of the Dao body's own functions has caused a variety of changes between heaven, earth and the universe. For example, Xingyi Quan talks about the three-talent style, or the three-body style, which comes from the Taoist "three-rebirth of all things", which means that the three talents of heaven, earth and man are one and the same root, and in the final analysis, it is just a static word, and all things in heaven and earth are derived from it. Therefore, the small universe of the human body is closely related to the large universe of heaven and earth, and they are inductive to each other.

Spring belongs to the wood, the main germination, and the recovery of all things can be thriving. When people arrive in this season, their own small universe and the movement of the big universe of heaven and earth are synchronized, physiological induction brings psychological changes, physiological psychology is a double vein, the liver qi in the body is generated, combined with the growth of wood qi between heaven and earth, the qi and blood are becoming more and more vigorous, it makes people feel a kind of eager to try.

Most animals begin to come into heat during this season. The plants begin to turn green and sprout. The east wind blew between heaven and earth, and the temperature gradually increased. In spring, there are more and more east winds and fewer north winds, which is the result of the transposition of the five elements between heaven and earth. In winter, easterly winds blow for a few days a month, but mainly from the north. The liver of heaven and earth has no form, while the liver of man has form and phase. There is an east wind in heaven and earth, and there is also an east wind in the human body.

When the wind rises, things change, animals and plants take on a new look, and the state of the human body also changes. A person who is physically fit will only feel alive and nothing else.

The universe of heaven and earth is strange, in fact, it is nothing more than the five elements of yin and yang, and the foundation of the dao body behind the five elements of yin and yang. If you enter the WTO, you will be able to use the five elements of yin and yang, and if you are born, you will be congenital, and you will not care about the five elements of yin and yang, and you will only keep your origin in the emptiness and quietness. When we practice internal boxing, the first thing is to strengthen the body, which is nothing more than the health of the five organs and the smooth flow of qi and blood.

The trick of conditioning the body is to enter by nature and return to the acquired, that is, the meaning of the unity of the eight trigrams of successive heavens. The so-called unity of successive heavens, in the words of Sun Gonglutang, means that successive heavens must intersect. The innate is nothing more than emptiness and quietness, and the acquired has many methods, that is, the practice method in the fist method or the cultivation path. For example, Tantra is actually a method, or a method, but nowadays many people regard the method as the foundation, and the so-called finger is the month, which will inevitably go astray.

What is "internal strength"? We know that we need to change our bones and tendons, and we also know the principle of the intersection of successive heavens, but how do we do it in terms of specific methods? We are refining internally, that is, growing by ourselves, and starting the process of life growth again. Generally sneered at the things left by the ancestors, but because of the inheritance of thousands of years of cultural bloodline, they are half-convinced of ghosts and gods, and probably believe that there is a place to go after death, otherwise there are not so many people who believe in Buddhism. The operation of the universe is lawful, and the so-called destiny is difficult to violate, and fate is difficult to change

, This involves the number of movements, and the I Ching lectures, images, and numbers, and there are too many expansions. Human life is in the same vein as the operation of heaven and earth and the universe, but heaven and earth are ruthless and man is affectionate, so the heavens and the earth are long, and people can only live to be seventy or eighty years old. But human life and death are only natural phenomena, Zhuangzi said that life and death are death, life and death are like flowers blooming and withering, always repeating the cycle.

Compared with the ruthlessness of heaven and earth, people are trapped in sentient beings and cannot extricate themselves, so as soon as they are born with thoughts and lusts, they will go to aging and die, and then start a new life journey when they die, and so on, which is the so-called reincarnation. If human beings are as ruthless as the heavens, the earth, and the universe, will they be able to overcome this cycle of life and move toward immortality? This is actually the great principle of our Taoist practice, and even Buddhism.

The first step is to break, or stop, or stop, in fact, Confucianism is also the great tantra, and people themselves have said: know and stop and then have a certainty, and then be quiet, be quiet and then be safe, be safe and then be able to consider, and then be able to get.

After it is broken, do you stop there and do not move? No, it is useless for you to just not move, you have not solved the problem of life and death, the so-called life and death are big, and you need to be liberated. How to get rid of it? It is what the Taoists call rebellion and return to the truth, and go back! This is called "using the reverse in the middle" in the inner fist. Because the boxing method always has to move, it is impossible to meditate for a few days like the Buddhist monks, the boxing method is static in motion, although it is moving, it is quiet inside, that is, although the appearance is moving, but the heart has stopped.

Heaven and earth are merciless and human beings are merciless, and the universe is still growing because it is ruthless.

People have a short lifespan because they are sentient. Therefore, the saints regard the people as their dogs, and the heavens and the earth regard all things as their dogs. Being sentient and righteous is not a matter for the saints to consider, it is the trap of sentient beings obsessed with life and death. In short, when we practice boxing, we must first do not move our minds, and gradually stop our thoughts and desires, then our bodies and minds will converge with the laws of self-growth of heaven and earth and the universe, and our innate vitality will come from a steady stream. Sun Gonglutang's system is the integration of boxing, and the entry is to achieve empty and quiet without poles, and then talk about other things.

Of course, you can also do it without practicing the poleless pile from other aspects, but the poleless pile is a big trick, and many people ignored the poleless pile in the past because they didn't understand it thoroughly, thinking that the poleless pile was useless. In fact, Sun Gong would not put a useless thing on the front page of his book in vain. When the emptiness is quiet, it is to return to the innate nature, and when the innate returns, the instinct comes out. The specific transformation of the body and mind involved in the process is very precise, the so-called "introductory guidance needs to be dictated, and kung fu is self-cultivation", you have to have someone to take you to get started, and you can practice on your own if you understand it. Therefore, the inner fist cannot be without a master, but there is no need to follow the master's ass every day. Xingyi boxing is mainly in personal understanding, and if there is a joint that can't be done, quickly find the master to give some tricks, and pass the test in one sentence. Gradually, the kung fu came to the body, and the wisdom was also developed.

Most people in this world are looking for promising, but they don't know that the avenue is inactive, and kung fu comes by yourself, not what you can find. Of course, boxing has to be practiced every day, because boxing is a boat to cross the river, and you can't achieve it without this boat.

But when you understand it thoroughly, you can practice boxing or not. So the past is old

In their later years, they just stood on the stake and walked vigorously, but when Wang Xiangzhai simply canceled the boxing method, he went directly to the essence and understood the person. On my Sina blog, the experience of Xingyi Quan students has an objective description of the changes in their body and mind.

In fact, all beings are equal in front of the laws of the universe, whether they are sentient or ruthless, humans or animals, they all uphold the same law. Whether it is internal boxing or traditional martial arts, on the surface it is a level of traditional culture, but in essence it is a microcosm of the derivation of Taoism. Practicing boxing can realize the Tao, and after enlightenment, you can also practice boxing.

Only by seeking the true oneness of harmony and difference can one be called a person who has attained enlightenment. "Zhuangzi Zhibei Tour" wrote: "Heaven and earth have great beauty without saying, there are clear laws at the four times without discussing, and all things have reason without saying." This means that the great beauty of heaven and earth does not need to be spoken, such as the order of the four seasons of reincarnation, and the growth and decline of all things also have their own laws.

This is the process of transforming the world with the Great Dao, and there is no need to follow the guidance of others, let alone show one's own merits.

The real beauty lies in being able to treat everything we have experienced in our lives in peace, and to eliminate the paranoid thoughts that you and I are full of about life with a kind of harmony and beauty that has no right or wrong and no difference. If you reach the realm of Harmony, thousands of Dharma Fate will be witnesses on the road to this cultivation.

(End of chapter)