The fourteenth Xuanqiao Xuanqiao and the entrance, the fine reference to the river Luo recognized the ancestors

At 3 o'clock in the afternoon, the patriarch came to the meditation hall on time, and saw that the initiates were waiting for him very seriously, so he went straight to the point, first clarified the problem of the entrance to everyone, and then began to explain the knowledge about Heluo.

The patriarch said that the first chapter of the Tao Te Ching: Tao is the Tao, and the Tao is not the Tao. The name is famous, and the name is not very famous. The beginning of the nameless world. The mother of all things. Therefore, there is often no desire to observe the wonder. There is often a desire to observe it. These two have the same name and different names, and they are the same mysteries. Mysterious and mysterious, the door of all wonders.

This first chapter is actually the core of the entire Tao Te Ching, which is the heart method, the inner thing comes from nothing, there is nothing to say, it is nameless, it can only be metaphorical, unless you have the same experience, you can understand what this hypothetical name metaphor is, once you understand, you can give it any name to express it, for example, the inner highlight is called millet beads, Muni beads, bright points, mysteries, and even insects, seeds can understand what you are talking about.

The beginning of the nameless heaven and earth, when it is formless and formless, it cannot have a name, therefore, at this time it is the beginning state of all things in heaven and earth.

The mother of all things, when it has an image out of nothing, we can define many names for it, and these many names, and any process of change from it, is the derivative process of producing all things.

There are two conditions for this subtle derivation process, first, when the vacuum has not yet been formed, we must contemplate its wonder, and the desirelessness here refers to the absence of a vacuum, and the desire represents the empty valley, which is actually the inner vacuum reality. And Miao represents the inner light and shadow, that is, the sexual light, which represents its subtle state. Second, when there is a vacuum, that is, when there is desire, we have to take care of its edge, like the edge of a sphere.

These two have the same name and different names, and they are the same mysteries. Mysterious and mysterious, the door of all wonders. These two conditions have the same name and different names, but they are actually two different processes of the same thing, so they are called Xuan, and being good at using these two processes is the door of all mysteries.

There is also a saying that there is a desire to see the trick, no desire to see the wonderful, in fact, it is the same thing, the wonder is subtle, subtle, so there is a trick in the trick, there is a trick in the trick, the trick is the pearl of millet, a grain of millet hides the world, the millet is a little bigger, it is called millet, and a little bigger is called grain, so this trick, the millet bead is actually a vacuum inside. From the subtle to the subtle and then to the reality of the empty valley vacuum is the process of the derivation of dependent arising emptiness.

We use the story in the Arabic apotheosis story "One Thousand and One Nights" to tell that the child is looking at the sea water by the sea, that is, to see the wonder, to see a bottle floating in the seawater, that is, the mystery, to pick up the bottle and open the cap of the bottle is the mystery, and the release of black smoke is mysterious, and the black smoke becomes the devil is the realm of mystery. The devil tossed around and was tricked by the child into the bottle and put the lid on it, which is considered to be a major karma and return to the starting point. Throwing the bottle into the sea again is to return to normal, no more delusions, nirvana is silent.

What we need to understand here is the mystery, the mystery, the entrance, and the mystery, as well as the mysteries and the mysteries. 牝木 (pìnmǔ) refers to yin and yang, and generally refers to yin and yang, such as male and female, male and female, etc. "Zhou Yi Shen Tong Qi Mu Four Hexagram Chapter" has the four hexagrams of Mu Mu, thinking that the saying of the Mu is that heaven and earth and the four hexagrams of the Mu Mu together form the root of the heaven and the earth.

In contrast to the interior, the current light and shadow are the mysteries, the current bright points are the mysteries, and the vacuum reality is the entrance. Xuan Miao is originally the sexual light, and the image of the adult and my sentient beings, the Xuan Xuan has a black Xuan Xuan and a blood Xuan Xuan, and the black Xuan Xuan is currently a black hole, you can feel yourself flying in the black hole, and gradually enter the bright Xuan Miao world. This phenomenon has been experienced by many people who are dying, and it often occurs when people who meditate on the desire to define. After the subtle process of black mysteries and light mysteries, the mind is indistinguishable and then enters the entrance of the vacuum reality. As a pass, the entrance must be lived in a spherical vacuum surrounded by the five-colored true qi before entering the entrance. After entering the entrance, if you can open the heart door, you can see the blood hall, and when the number of days is full, you will enter the blood hall. Xuanmu is empty, Xuanmu is there, and Xuanmu is manifested as an agitated Xunfeng, a pillar of true qi, or white true qi. For example, the millet beads grow like a gourd, and removing the gourd stopper is Xuanmu, and the stopper is Xuanmu. Xuanmu is like the shape of a womb, and Xuanmu is shaped like ****** Patriarch said so much in one breath, and his tone was very slow, for fear that everyone would not understand. The vivid explanations are also compared with the inner realm of practice, and all the initiates who have gone through the first meditation can understand it. Only about Xiangtian and Lei Yufeng due to their unstable hearts, although there are some realms of light and shadow in the realm of desire, they can only understand the mysteries and mysteries, and they have some understanding of the black mysteries, but they can only imagine that the entrance is a space.

After the patriarch finished talking about the entrance, he paused for a while, and then began to talk about Heluo again. The patriarch said that the river map and Luo Shu are the figures drawn by the sages in ancient times according to the changes in the inner black and white dots. The Hetuluo book expresses the process of change of the black and white dots within us. In the legend, the Luo River and the Yellow River represent the Ren and Du pulses respectively, and the dragon horse and the divine turtle represent the innate qi (white pure consciousness) and the water gold (color essence) respectively.

In fact, each of us has Heluo in it. It is precisely because the ancient sages discovered this inner black and white dot that they drew the Hetuluo Book for us, and created such a splendid culture for us human beings.

The patriarch took out two pictures and hung them on the wall, one is a river map and the other is a Luo book.

The patriarch first explained the river map, pointed to the black and white dots of the river map, and said that the river map is an expression of the order of the change process of yin and yang within us. The ancients used fire to live on the top and water on the bottom, so the south went down to the north. Heaven gives birth to water, and the day moves to give birth to water, and the number of water falls to the north below. The second ground makes a fire, and the ground moves accordingly to produce a fire, and the number of fires rises to the south above. The sky is three wood, and the sky is moving again to give birth to wood, and the number of trees is three located in the east. The earth is four to give birth to gold, and the earth is correspondingly golden, and the number of gold is four in the west. The five days give birth to the soil, the days move again and again, and the earth is born, and the number of soil is five in the center. The earth gives birth to water, and the earth responds again and again, giving birth to water, and the water becomes a reality. The seven heavens make fire, the heavens move again and give birth to fire, and the two seven combine fires, and the fire becomes reality. The ground is eight wood, and the ground is corresponding, and the wood is born, and the wood is a solid support space. Heaven nine gives birth to gold, and heaven moves again to give birth to gold, four nine alloys, and gold becomes reality. The earth is born of ten earth, and the earth is corresponding, and the earth is born, and the soil is fifty and the soil becomes the reality, which is located in the center, and becomes a wonderful circle of vacuum.

The ancients also drew the innate eight trigrams according to the river map, and the left rotation of the sky gave birth to the Qian, Dui, Li, and Zhen hexagrams, and the right turn of the earth gave birth to Xun, Kan, Gen and Kun hexagrams. The hexagram numbers are 1234 on the left, and 5678 on the right. The amazing thing is that the innate eight trigrams, each of the relative hexagrams, adds up to nine. The number of heaven and earth is fifty-five from one to ten, and the number of innate eight trigrams adds up to only thirty-six, leaving nineteen, nine represents gold, and the empirical gold is in the outer circle to become the vajra phase, and ten represents the vacuum, and the inner is the vacuum and the wonderful circle phase. Therefore, the innate gossip painted by the ancients is to express the innate vajra law of the unity of heaven and man.

The patriarch then talked about the Luo Shu, and he pointed to the black and white dots of the Luo Shu and said that the Luo Shu is the direction that expresses the attributes of the generation of yin and yang in our inner body. Upper south and lower north, divided into nine houses. There is the meaning of "nine palaces, the law is a spirit turtle, two four for the shoulder, six or eight for the foot, three on the left and seven on the right, wearing nine shoes one, five in the center. The mantra. The ancients drew the acquired gossip according to Luoshu, and the acquired gossip gave the black and white points of Luoshu the acquired gossip attributes, which were used to express the natural pattern formed by the main affairs of water and fire the day after tomorrow. Qiankun is reversed, Qianju is in the northwest, Kun is in the southwest, away from the south and the north, Zhendong is in the west, Xun is in the southeast, and Gen is in the northeast.

We can understand the origin of the acquired gossip attribute from the relationship between the number of hexagrams of nature and the number of hexagrams. The most important thing is the congenital wind, the number of hexagrams is five, the congenital vacuum, there is no hexagram, its number is ten, and it has become the central Wuji land of the acquired gossip. The earth is in the center, representing the god of knowledge, and the outer circle of the land represents the original god. And the congenital outer circle of King Kong number nine, but in the acquired gossip, it has become the sun from the fire. From this point of view, if you want to return to the innate again, you must put the Yuan Shen back into the Sun Palace, which must be completed by letting the Yuan Shen go through the training of bathing in fire.

Another characteristic of the acquired gossip is that no matter horizontally or obliquely, the numbers add up to fifteen, which gives us a revelation that as long as the horizontal, vertical or oblique and horizontal links are horizontal, it becomes a part of the fifteen-yuan divine consciousness of Wuji. Regardless of vertical and horizontal, as long as you go through three horizontal and horizontal lines, you can complete all the hexagrams and become Wuji, so as to return to the active state of Wuji and achieve Yuandan. Then open the heart of the palace, put all the hexagrams into the palace, and return to the innate vacuum vacuum-vajra state after the real fire exercise.

We all know that a few micro can move, but if you have one, everything is done, in the acquired state, what we can use to move is precisely this Kangong is a little white. This white is the pearl of millet rice, it is born in Kun, Tibet and Kan, flowing in all directions, adding and decreasing. Just like the spirit stone left by Nuwa to mend the sky, it can not only mend the sky, but also break the sky. The ten directions are invincible, and the position is the same as the sky.

The day after tomorrow southeast Xun number four, if you get a number is the number of five, become the innate wind phase, so the pearl of this millet is settled in the southeast Xun position, is facing the southwest Kun for, the southwest Kun is the hexagram number is two, plus one for three to become away from the fire, minus one to one to become Kan water can flow. Therefore, the ancients created the method of Qimen solitude and emptiness according to this principle, which can be turned against the odds, and the wind, fire, and water are used to become the trend of Zhou Tian operation. So as to achieve the role of transposition, transposition, and transposition, and return to the yuan.

The patriarch spoke so delicately that all the initiates listened to it and suddenly realized it. Yizhen is proficient in Heluo, and now he hears the subtleties and understands them, so he knows the root and finds the ancestor of Heluo.

The patriarch added: The white spot of water in heaven is the pearl of millet when the mind is pure.

The two black dots of the earth and the fire are missing, but the real fire can be seen.

The three white dots of the sky and the three trees can be seen, and the three stars of the dry three stars can be seen when the heavens and people are together.

The river diagram expresses the process by which the Buddha witnessed the change of white dots before and after the star rises.

The Buddha first saw a white dot, named sentient beings, then three, five, seven, and finally a white dot that witnessed the star rise (i.e., nine white dots counting nine to one). After counting nine to one, I realized that all sentient beings are originally Buddha-natured. That's why Buddhists use one, three, six, and nine precept scars on the top of the head to indicate the level of vows. The six ring scars are meant to correspond to the three, and also represent the six perfections and the six roots are one. The ancients changed according to the number of points, after one and three, it should be seven, so the body should achieve the ring scar is six, the number of points is seven, when witnessing the star rise, the number of nine is one, and the ring scar is nine, although it is seen at one point, but it has nine numbers, so it is represented by nine white dots.

The white dots of Hetu 13579 are visible, and the black dots of 24680 are invisible, which is used to represent the process of change (Zhou Yi) of the five elements of heaven and earth, yin and yang, so as to realize that the segmented cycle of life and death is just a process of Zhou Yi.

The cultivation stage of the Yichen Dan Dao is to prove the millet beads, Yuan Dan, Jin Dan, Da Huan Dan, Wuji Dan, Nine Turns Gold Liquid Da Huan Dan and Zijin Dan.

In fact, this is also the process of going through the inner Hetu one white dot (黍米丹), two black dots (Xuanqi Jindan), three white dots (Da Huan Dan), five white dots (Wu Ji Dan), seven white dots (Nine Turns of Gold Liquid Da Huan Dan) and nine white dots (Zijin Dan).

After the patriarch finished talking about this, the initiates finally understood that the stage of the Yichen Dan Dao lineage was originally the process of using the characteristics of Luo Shu to evolve the river map.

Find out what happens next, and listen to the next breakdown.