Yu Zhenyi was in the pool, and he couldn't think of Wudang Mountain and such a place.

The Daomen has always been very mysterious.

As a traditional indigenous religion, Taoism has always been presented to the world with a certain mystical appearance. Taoist priests live in seclusion in the mountains and forests, do not ask about mundane things in the world, and are dedicated to cultivating the Tao, in order to live forever.

Many people think that whether it is a peaceful and prosperous era or a troubled era, Taoist priests will choose to practice in seclusion.

Actually, this thinking is incorrect. In troubled times, Taoist priests will also resolutely hold weapons and go down the mountain to save the country, which is not only related to the patriotic doctrine of Taoism, but also related to the Taoist belief in the god of war.

The Taoist classic "Yellow Emperor Yin Fu Jing" clouds: "Born to kill, the principle of Taoism is also", which proves that Taoism also has a "martial spirit", which is reflected in the Taoist immortal lineage. In the Taoist immortal lineage, there is a Taoist god of war lineage dominated by the thunder generals, with a strong belief in the god of war. There are many Taoist gods of war, each with a divine weapon. As a famous cold weapon in the war, the golden whip is also used by many Taoist gods, including the Protector God King Lingguan and the Altar Protector True Monarch Zhao Gongming. Wang Lingguan's full name in Taoism is "the first congenital general to protect the road with a red heart and three or five trains, Wang Tianjun Weiling manifests Tianzun", also known as "Taiyi Thunder God Yinghua Tianzun", is the protector god of Taoism, and is also the god of thunder and fire.

Wang Lingguan held a golden whip, picketed the things of heaven and earth, eliminated evil and eliminated evil, and was praised by many people. Zhao Gongming was black-faced and bearded, riding a black tiger, making good use of weapons and golden whips, and serving the Three Realms and inspecting the Five Directions under the orders of the Jade Emperor. Zhao Gongming has great powers, and he can not only serve the thunder, but also dispel diseases and disasters.

As a famous general of Shu who was loyal to his liver and courage, Guan Yu was not only widely sacrificed by the people, but also respected by Confucianism, Buddhism and Taoism. Taoist edict Guan Yu is the Emperor of the Three Realms of Demon Suppression, Shenwei Yuanzhen Tianzun Guan Shengdi Emperor, and is one of the four commanders who protect the Dharma.

Guan Yu is worshiped as a god, not only can protect the law and subdue demons, but also for the people to get rid of illness and disaster, deeply loved by the people, and the weapon he uses, the Qinglong Glaive Knife, is also worshiped as an artifact. According to records, the Qinglong Glaive Knife weighs eighty-two pounds, also known as Leng Yan Saw, Guan Yu used this weapon to kill many enemies, and later generations also called the Qinglong Glaive Knife as Guan Knife.

The full name of the evil sword is the three or five male and female sword sword, which is held by the Taoist patriarch Zhang Daoling, and it is a male and female sword. This sword is like a raw copper, the hilt is a five-section chain, the sword body is faintly engraved with secret runes and the sun, moon and stars, and the sword weighs eighty-one pounds. When Zhang Tianshi was cultivating in Shudi, there were often spirits who came to disturb the people. So, Zhang Tianshi held the male and female slashing evil sword, cut the demon and eliminated the evil, and subdued many ghost kings. On the ninth day of the ninth month of the lunar calendar, Zhang Daoling's heavenly master ascended to the Tao, leaving the evil sword to his descendants, and the female sword was suppressed in the ghost well of Heming Mountain, and the male sword was circulated among the heavenly masters of the past dynasties.

The fire spear, the full name of which is "Purple Flame Snake Spear Fire Spear", is a weapon held by the Taoist protector god Nezha. This artifact is eight feet long, the head is shaped like a flame, can breathe fire, and the body contains infinite power in the universe, which is a rare artifact. When Nezha went to the East China Sea to play after his incarnation, he suffered a catastrophe, and finally cut his flesh and bones to return to his father. Master Nezha used lotus root to shape his physical body and resurrected him, and gave him a number of weapons, one of which was a fire-tipped spear.

"Holding the dust in your hand, not a mortal", the dust is a weapon that Taoist priests carry the most every day, and the dust can be brushed away, which is in line with the pursuit of quiet inaction and staying away from the world in Taoist thought. Taoist priests use dust whisks to whisk away the edge of the dust, which has an otherworldly meaning. Lu Dongbin, one of the Eight Immortals, was carrying a three-foot Qingfeng sword and holding a dust, which was very kind of fairy wind and bones.

When Daozu Taishang Laojun descended to the mortal world, he sometimes held a whisk in his hand. Dust whisk is also a very important weapon in Wudang martial arts. In Wudang, there are 28 styles of "Wudang Taiyi Dust" written specifically for dust. The drill style of the dust whisk is unique, soft and hard, compact opening and closing, dancing like a whimsy, free and elegant, flexible and changeable.

The three-pointed, two-edged sword is a weapon held by Jiro God, and although it is called a "knife", it is actually a sword with a long handle. According to legend, this knife is the Lingxiao Treasure Hall Zhendian Divine Pillar guarding the Zhendian Dragon Ball of the Heavenly God Three Divine Jiao, because of its committed the Heavenly Rules, the Nether Rebellion, and was later surrendered by the Erlang God into a three-pointed two-edged knife.

Erlang God is an immortal of Taoism, known as Qingyuan Miaodao Zhenjun. Regarding the origin of Erlang God, there are many folk versions, one of which is the second son of Li Bing, the Taishou of Shu County, and the other is Zhao Yu, Zhao Erlang, the Taishou of Jiazhou, Sichuan.

The full name of the Broken Demon Sword is the Northern Black Chi Gon Horn Broken Demon Sword, which is owned by the Emperor Zhenwu. This sword is seven feet two inches long, the sword weighs twenty-four pounds, and the sword is four inches and eight minutes wide, which is an artifact. Emperor Zhenwu wore this sword, subdued the evil way, and beheaded the demons.

Emperor Zhenwu, also known as Xuantian God, Xuanwu Emperor, etc., is the god of the north in Han mythology and legend, and one of the four saints of the North Pole in Taoism. The image of the Emperor Zhenwu is mighty, wearing golden chain armor, holding a sword and barefoot, with two turtles and snakes beside him, ruling the northern land, because the north belongs to water in the five elements, so it is also known as the water god.

The banana fan is a weapon held by Zhong Liquan, one of the eight immortals. According to legend, when Emperor Donghua was teaching Taoism in Zhongnan Mountain, he found that Zhong Liquan did not have a weapon, so he forged a 10,000-year-old banana tree into a banana fan and gave it to him. After Zhong Liquan ascended, he brought this fan to visit the Jade Emperor in the Lingxiao Treasure Palace.

The Jade Emperor asked what the power of this fan was, Zhong Liquan said: "This is a banana fan, fanning the fire and extinguishing the fire, fanning the wind and breathing, fanning the water and water, fanning the soil and soil, fanning the stone into gold, the changes are endless, when it is big, it covers the sky and the sun, and when it moves, it rolls the moon and the clouds." "It's truly an extraordinary artifact.

The Jiao Ling Sword is the weapon of Xu Xun, one of the four great heavenly masters of Taoism. According to legend, when Xu Xun was an official, a dragon appeared in the local area, and the mana was so strong that ordinary people could not submit it. At the critical moment, five fairy children suddenly appeared, dedicated to Xu Xun a sword to cut Jiao, this sword "refers to the cracking of the sky, refers to the earth, refers to the stars are out of degree, refers to the rivers and rivers are against the current, all evils dare not be, and the sacred treasure is also."

So, Xu Xun used this sword to kill Jiaolong and eliminate harm for the people.

The gods and goddesses believed in Taoism are up to the three Qings, the four royals, down to the city god, the stove king, the wind and rain, thunder and lightning, and the mountains and rivers have gods. The most fundamental doctrines of Taoism are "Tao" and "Virtue".

"Dao" is the only theoretical basis in Taoism, and it is a kind of "Dao" that is based on "tranquility as the sect, emptiness as the body, and weakness as the use". This kind of "Tao" is the most fundamental belief of Taoism. Taoism believes that the Tao is all-encompassing and omnipresent, it is the beginning of everything, and that the "universe" evolves from the "Tao", and that the "universe" is generated only with the "Tao", and that the "Yuanqi" in the "universe" constitutes "heaven and earth, yin and yang, and the four seasons", and thus incarnates all things.

Some Taoist books also believe that there is "vitality" first, and then there is the "universe," and divide the "universe" into three different great centuries, "mixed yuan, Hongyuan, and Taichu," and this is developed according to the theory that "the Tao gives birth to one, one life to two, two to three, and three to all things."

Lao Tzu's "Dao" refers not only to the ontology of the "universe" but also to the laws of "nature". The Tao Te Ching says: 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. It shows that the root of the universe is nature. After nature gives rise to the universe, then the universe gives rise to all things. "Dao" also refers to the "emptiness" of space, because it is formless and formless, so the scriptures say: All things are born from being, and some are born from nothing.

"Virtue" is said in the Tao Sutra: It is differentiated from the "Tao", and all things must have "virtue" in their incarnation; because "Tao" is the whole, "virtue" is the individual, and virtue refers to the characteristics contained in all things, and "Tao" and "virtue" have a relationship between commonality and characteristics. Taoism believes that the Tao is in me is virtue. In the "Book of Nature", it is said: "Those who have won the words of virtue are said to have obtained the fruits of the Tao." Therefore, people in Taoism must attach importance to cultivating morality and taking "Tao" and "virtue" as the general principles of their beliefs and actions, and they must not only cultivate the Tao but also accumulate virtue, so "Tao" and "virtue" are the basic principles in the "doctrine and doctrine" of Taoism.

Taoism advocates "quietness," "non-action," "weakness," "non-fighting," "holding oneness," and "having few desires" as methods of handling things and cultivating things, and they are all brought into play from the basic principles of "Tao" and "virtue." The "virtue", "Xuande" and "Changde" mentioned in the Tao Te Ching mean that those who have done beneficial things and never take credit are "virtues", those who listen to nature and do not dominate all things are "Xuande", and those who can adhere to righteous things and never change are "Changde". Lao Tzu's "virtue is not virtuous" and "virtue is not doing nothing" is the highest "doctrine" of Taoism. It must be understood that the so-called "doing nothing without doing nothing" is not only the nature of the "Dao", but also the phenomenon and effect of the "Dao".

"Tranquility" is considered by Lao Tzu to be one of the earliest forms of nature, a state of success in the process of self-cultivation, and a political style of society and leaders that he idealized, that is, the "non-action and non-action" of the "Tao." The "formless," "ruthless," and "nameless" mentioned in the "Sutra of Tranquility" all refer to the phenomenon of "tranquility" in the "Dao"; the cultivation efforts of Taoism should imitate the "tranquility" and "constant tranquility" of the "Dao," and to be able to achieve "constant and constant tranquility," which means that we have reached the highest state of "tranquility," and this realm is the "non-action and non-action" of the "Tao." "Qingjing" and "Wuwei" are two similar concepts, and the "Qingjing Wuwei" mentioned in Taoist books is purely a "term" used in Taoism to the outside world.

"Weakness", Lao Tzu said: "The use of the Tao for the weak", thinking that its "weakness" is the role of "Tao". For example, in terms of cultivation methods, it is necessary to achieve "dedication and softness, can be like a baby"; Physically: "The weakness of the world is more than water, and the strong can win, it is not easy!"; As far as human physiology is concerned: "Man is weak in life and strong in death." Lao Tzu believes that the ability of the soft to overcome the strong, and the weak to overcome the strong, is to use the dialectical method to explain the function of "weakness" and the disadvantage of "strength".

indisputable", Lao Tzu said: "Water is good for all things without fighting." And he said, "The way of the saints is not to fight." Lao Tzu believes that all human deeds should conform to nature and be able to do the following: first, to be able to benefit all things; second, to be impartial and selfless; third, to be willing to be humble; fourth, not to compete with others; fifth, to be far-sighted; sixth, to be true to one's word; seventh, to act in response to the times; eighth, to be good at governing the country; and ninth, to have the ability to do things; this is an important criterion of Lao Tzu in his philosophy of life.

"Hold one", the thirty-ninth chapter of the "Tao Te Ching" says: "The sky has a clear, the earth has a peace, the gods have a spirit, the valley has a surplus, and all things have a life......." "One" refers to the cosmic ontology of "Tao", and "holding one" refers to "mixing one".

It is the most basic cultivation of Taoism. If this kung fu can achieve the realm of "mixed spirit" when it is "***", the benefits for cultivation will be greater.

"Lack of desire", Lao Tzu said: "See plain and simple, less selfish and few desires." Lao Tzu believes that it is very important to show the control of "human desires", especially in the method of self-cultivation. In the forty-sixth chapter of the Tao Te Ching, it is said: "There is no sin greater than desire, no misfortune is greater than discontentment, and no guilt is greater than desire." ”

In terms of self-cultivation, it is beneficial for people to be able to "have few desires": it is best if they can achieve "no desires."

"Essence and spirit", the Taoist books of the past dynasties have always been inseparable from the study of their "essence and spirit" in terms of cultivation methods, and they believe that "the void of the gods, the gods of the spirit, and the spirit of the gas are the birth of people by the way"; ”

As far as cultivation is concerned, there is a distinction between innate and acquired "essence," and what is said by superior cultivation is "innate," and the "essence" is not the essence of sympathy, the "essence" is not the breath, and the "essence" is not the god of thought. This is also one of the important teachings of Taoism, and it should be seriously studied by believers who are willing to learn Taoism.

Generally speaking, whatever is given in words or words the reasons for believing in a particular religion is called "cateches", and whatever is able to give a few words that must be observed in a concise and general manner on the basis of the scriptures of the religion, and which are the usual norms of thought and action of the believers, must be in accord with all the "doctrines" and are called "doctrines."

Paper money, also known as dark coins, money, etc., is a sacrifice to gods and ghosts. Although the origin of paper money is late, after being accepted by the people, it has become a more typical "Ming vessel" in funerals and rituals, and it has not been exhausted for thousands of years. Paper money can be used in ways such as burying it in the earth, hanging it in wood, throwing it in water, burning it in fire, and lifting it into the sky. Among them, the burial has never been interrupted from the earliest monetary burial.

Tang Zhang's "Beipi Xing Pickled Dew" has "The cold food family sends paper money, and the kite is made to climb the tree." "It can be seen that hanging from trees is also commonly used. "The first death was issued with a bottle urn, weeping on the waterfront, throwing copper coins and paper money into the water, and drawing back the bathing corpse to buy water, otherwise the neighbors thought it was unfilial. It's the practice of throwing it in the water.

In addition, Wang Jian's "Cold Food Xing" has "three days without fire to burn paper money, paper money that gets Huangquan." "In the seventh year of the Yuan Dynasty, the province agreed that, in addition to paper money, according to the paper-paste houses, gold and silver, people and horses, colored silks, clothes, tents, and things, according to the holy decree, the ban was carried out on the end of the day.

After death, the three souls ascend to heaven, and the seven spirits enter the earth, leaving only the three corpses that inhabit the body before life to change into the image before life, which is called ghosts. There are two ways in which ghosts often invade people:

One is the sudden possession of the human body, showing the various speech and behavior of the deceased before his death, which is not related to the mind of the possessed person. In this case, the person usually leaves the body on his own after he has finished speaking, and the attached person returns to normal.

One is due to the road, especially the night walking, manifested as a single or multiple symptoms such as mental trance, acute illness, high fever, vomiting, etc., which is characterized by the sudden onset of the disease, without excuse to talk, such as medical treatment can be alleviated, and then generally turned into a chronic disease, modern medical means can not be cured.

The "Tomb" is a place where wandering spirits and wild ghosts live. In order to comfort the souls of the dead, both religious sites and folk sacrifices have the habit of paper money. So what do you think of the paper money sacrifice to the gods and ghosts?

"Dao Fa Hui Yuan" has, "All the great Jiao, the stars in the sky, the sun and the moon are not allowed to burn paper money before they are innocent, and they are guilty of violating the truth." The ghosts and gods of the middle and lower realms and the land of the family can be used. There was no such method in ancient times, and the Han Heavenly Master began to use spells to give ghosts and gods in the nether realm, and they came out of the cave gods. If Thor, the black paper is fast. ”

In addition, "Haiqiong Bai Zhenren Quotations" also has, "According to the Yuge Heavenly Rules, where Jiao is set up, no real paper money shall be offered, which is a great blasphemy." Although the ancients had a dead weapon, there was no paper money, until the end of the Han Dynasty, there was paper money, and it was sacrificed to the ghosts and gods of the lower realm. To offer it to the naïve, but the greedy people of the world, although the body has experienced the yin and a thought still exists, such as the "Ten Thousand Light Confession" is said to be lacking, are the treasures of the world, so the paper money is turned into a deaf, want to break its thoughts. ”

Coincidentally, "Lingbao Lingjiao Jidu Golden Book" also has, "All paper money, there is a difference between yellow and white in the world." Take the yellow one as money, and the immortals in the upper realm really use it. The white one is a silver coin, and the ghosts and gods of the nether world use it. This is especially true of my hometown. Yu tastes retribution, and then like money, ghosts and gods are not unavailable, and especially obscene and inferior yuan have to use their ears. If you burn money and use it for your own money, it will be very unacceptable, but the price will be high, and it will be a false ceremony.

Since the beginning of the Yuan Dynasty, the underworld has used all the money, and the paper money with the world, all of which are influenced by the Yuan, and I don't know what its money is. Often the genus of passes and scriptures are called banknotes. Zhukai altar, if the master is to teach the Dharma, the master of the scriptures to build. Or for the construction of the grandparents and parents in the layman, although the name of the former ministers of the monarch is in the form of the chapter and the yuan, and the summoning refining degree is paid, there will be room obstacles. The law cannot be held responsible, and comrades are invited to be summoned, and they cannot be called by name and sent to chase after them, all of which hinder the degree of refining.

In both large-scale Taoist and ordinary transcendence pujas, paper money and ingots are generally incinerated at the same time. Many people may be curious, who took these ingots? Since they have all been accepted by Nangong, why do they need money? Is it really like some people say, they were taken by the ancestor to send the little ghosts?

Of course, the paper money and ingots incinerated in the Taoist belief are specially managed by immortals, and there is also a large group of "Shenfu Lux" to carry them. These "gods" obey the orders of the Xuantan and do the carrying work, although they are also considered "immortals", but they are of a lower grade, and they are practicing just like the people living in the land of the Tao.

Speaking of which, many people regard these "Shenfu Lishi" who obey the orders of the Xuantan and do the handling work as the "Yin soldiers" who seem to be very powerful but have never seen them in the legend, or the "soldiers and horses" of the Taoist palace or the Taoist chief. Although it is very similar, but it is different, these "Shenfu Lux" who carry valuable and ingots are generally only under the orders of the Mighty Inspiration Tianzun "City God".

So, where did these "Divine Husbands" come about?

According to the Taoist scriptures, these "gods and wrestlers" were brave in life and strong after death. He used to be a hero and a hero, and he lifted hundreds of people, and now he is a porter, and the money is pushed by thousands of dollars. That is to say, these "gods and wrestlers" were brave and strong heroes and heroes who made meritorious contributions and virtues, and after a hundred years, the soul of the underworld and the gods who dominated the underworld, with their personality charm when they were alive as the standard, they should also be invited to be the underworld officials, so the judges, generals, marshals, messengers, jailers, and priests of the underworld are mostly upright, well-behaved, and meritorious and virtuous people, and they are sent by the city god.

Among these "Shenfu Lux", there are more familiar officials such as Zhao Da, Qian Er, Zhang San, Li Si, etc., all of whom are under the Chenghuang case, under the orders of the Xuantan, to do the carrying work. Of course, the "Shenfu Lux" are loyal to the Chenghuang Lord, not only helping to carry paper money and ingots when they are excessive, but also playing important roles in Taoist beliefs such as sending substitutes and paying off debts. Therefore, the "Zhang San" and "Li Si" that we usually shout with our mouths open and closed may be the underworld officials who are loyal to the City God. Because everyone comes from the Tao, it is our duty to respect the Tao and honor, so we usually try to use as few nicknames as possible, and respect others will naturally be blessed.

Speaking of things such as "Divine Husbands" and "Soldiers and Horses", we have to talk about the priest generals. After all, in the process of Taoist excess, there are many places where "soldiers and horses" and "wrestlers" are used, so when it is exceeded, Taoist temples in some areas also perform rituals to sacrifice generals, and the main purpose is, of course, to sacrifice officials and generals, so that they have the strength to work. Before carrying the paper money, of course, there are also sacrificers, which refers to the sacrifice of "gods and wrestlers".

Because these "gods" and people are generally practicing and have not yet attained transcendent sanctification, they will set up three offerings and sacrificial wine in the sacrificial process. "Gu set up a feast to summon the priest, and counted the surnames of Wushu. Full of drinking bottles and drinking, gladly delivered to the secluded capital. ”

Therefore, when many palaces and believers incinerate paper money and ingots in their homes, they will sacrifice wine and prepare sacrifices, and those who understand are mainly to reward "Shenfu Lishi", but most people are worshipping their ancestors. Think about it, do you want to treat it?

"Divine Husband Lux Science Ritual" points out that the netherworld is strange and interesting, and there is no difference. People and ghosts are separated, and things are the same.

The husband shoulders the burden, and the yang world is more served; you should know that the car is carried by the husband, and the yin division has a generation of errands. In the course of Taoist ritual activities, incense is burned and the immortal scriptures are recited, and the priests are invited to the altar, and all the paper money ingots are sealed, and then delivered to the deceased, and other hungry ghosts and poor souls are not allowed to fight.

Taoism has always attached great importance to the cultivation of the mind, believing that "cultivating the mind" is the pivot of enlightenment. Taishang Daozu emphasized in the "Tao Te Ching" that "to emptiness and quietness" is the foundation of "returning to the roots", which is to point out the mystery of "Ming Dao" in "cultivating the mind".

Mr. Xiao Tianshi once said: "Emptiness and tranquility are the foundation of psychology and sexuality, and it is also a sacred kung fu and a deification kung fu." Regarding the specific practice of "cultivating the mind to enlighten the way", Nanhua Zhenren expounded on the cultivation method of "heart fasting" in "Zhuangzi: The Human World". He said: "If you have a will, you will not listen to it with your ears but listen to it with your heart, and if you do not listen to it with your heart, you will listen to it with your heart." Hearing stops at the ear, and the heart stops at the symbol. Those who are angry are also those who are empty and treat things.

Only the Tao gathers the void. The void is also fasting. The kung fu of "cultivating the mind in the enlightened way" revealed by the Nanhua real person "Xinzhai" not only became the theoretical basis for the Taoist cultivation of the heart and the clear mind to understand the Tao, but also was pursued and expounded by later cultivators.

In other words, "Ming Dao is cultivating the mind" is not only the pivotal point of Lao Zhuang's learning, but also the general outline of Taoism and the two great schools of Taoism. The 30th generation of the Han Dynasty, the 30th generation of the Heavenly Master Xujing Zhenren, said in "Xujing Zhenjun's Quotations: "The man with the heart, the sect of ten thousand laws, the master of the nine orifices, the foundation of life and death, the source of good and evil, is born together with heaven and earth, and is the master of the gods." Or it is said to be a true monarch, with its handsomeness and longevity, or it is said to be true, with its ancient and modern times and not bad.

Or it is said to be true, with its silence and immobility. If you use it, you will fill the six voids, and if you waste it, you don't know where it is. If it is big and outside, the universe is in it, and it is the same as the void, and if it is small and has no inside, it will enter into the end of the autumn, and it cannot be like seeking it. This is called my original heart, and I was the original self before the empty calamity.

But what is the fruit? I can't know it, I can't know it, I can't recognize it, I can't say it, I can't know it, I can't know it, I can't know it, I can't know it, I can't know it, I can't Isn't it expensive?"

When talking about the way of the mind, if it is always clear, its mind is not moving, it is faint and silent, it does not see all things, it is silent, it is neither inside nor outside, and there is not the slightest thought, this is the center, and it cannot be lowered. If the mind is born upside down with the situation, upside down, looking for the head and the tail, this name is also disordered, and it should be cut off quickly, and it should not be indulged, corrupting morality and losing life. Living, walking, sitting and lying, always lowering the heart, hearing and seeing, for the sick.

And when answering Ma Danyang's real question: How to return to the root of Jingjing, he said: "

As long as the mind does not go after things, does not stain itself, does not disperse its mind, and does not know the spirit, it is to return to the root." Ma Danyang also said: Give up your family to learn the Tao, and fight for the demons. If the heart is dead and gray, it is spiritual and peaceful, and the sincerity is unstained. Compassion is not biased, and the mind is good, and the Tao is created by the heart, surpassing the sava.

In the important Taoist classic "Taishang Laojun Vipassana Sutra", "cultivation" is directly attributed to "cultivating the mind". Taishang Daozu said in the scriptures: "The Taoist is invisible, untouchable, unpredictable, and spiritual. In the human body, it is a god, and the so-called heart is also. Therefore, if you teach people to cultivate the Tao, you will cultivate the mind, and if you teach people to cultivate the mind, you will also cultivate the Tao. Although the "Tao" is full of heaven and earth, and the gods are born, it is embodied in the life of the human being, which is the "heart." This is also the reason why Taishang regards "cultivation" as "cultivating the mind". Taishang also said: "The Tao is not visible, because it is born to be clear." Life is impermanent, use the Tao to keep it. If life and death are wasted, and if the Tao is wasted, life and death are one, then immortality and feathering immortals. Those who cannot be protected are also guilty of not looking in their hearts. Vipassana is not left behind, and the way of life remains. In other words, although the avenue is silent and invisible, invisible and inaudible, we can discover it as long as we observe the rhythm of life itself. Ordinary people can't understand the way and keep their bodies alive because they don't carefully observe the mystery of the ontological "heart" of life. Those who have attained the Tao are able to live forever and see the Tao because they have deeply realized the rhythm and changes of the "heart" inwardly and have reached the mystery of life.

The teachings of the patriarchs pointed out the direction for those who came after them to embark on the path of monasticism. It not only deeply explores the fundamental interest of "enlightenment in cultivating the mind", but also points out the direction for later generations to embark on the road of cultivation. For today's Daoist cultivators, it is even more realistic and significant. So, how can we fully realize the subtle rhythm and infinite mysteries of the "heart"? In the following, we will explain and discuss the five aspects of "compassion to enter the path, righteous heart to reach the path, meditation to return to the path, sincerity to know the way, and humility to join the way", in the hope of understanding the mysteries of the road along the path of mind cultivation.

Taishang said: Fu Ci, so he can be brave. To learn the Tao and cultivate the Tao, we must first keep a loving heart. Compassion and courage. Kindness can be soft, softness can be peaceful, and harmony can be brave. A loving heart is gentle, and only those who love can move forward. Only by maintaining a soft heart can those who learn the Tao approach and enter the incredible avenue. Taishang Daozu once described the operation of the avenue as follows: "The softest in the world gallops the hardest in the world." The public note on the river said: "The softest is also water, and the strongest is also golden stone." Water can penetrate through the rigid and all-encompassing. ”

The river is like water as a metaphor for the avenue. The Tao is as soft as water, but it can penetrate the world's strongest golden stones, and the Tao is like water and does nothing, but it can contain and nurture the world's beings. To understand the mystery of the Dao, those who have learned the Tao must always maintain a soft heart in the difficult process of cultivation, so that they can be fearless, corresponding to the Tao, and firm and permanent. Mr. Huang Yuanji admonished Hou Xue: "From the beginning to the Dancheng, there is no need to meditate on the inner luck, and be dedicated and gentle." Gai Dan is too harmonious to refine, and the cultivator should deal with it with humility, and if he is a little arrogant, he will move the fire and harm the Tao. ”

It can be said that throughout the whole process of monasticism, gentleness is carried out throughout. The difficulty of cultivating the path lies in the fact that cultivators often lose their soft mentality and fall into the state of mind of a strong beam because they are competitive and competitive. Therefore, there is a teaching that "those who are strong shall not die".

In order to maintain a soft heart, it is necessary to "accumulate merit and merit and be kind to things" in ordinary life. Therefore, Taishang taught the world in the "Induction Chapter": "Those who desire to seek immortals should establish 1,300 good deeds." Those who desire to be immortals of the earth should establish three hundred virtues. In fact, whether it is "1,300 virtues" or "300 virtues", the number is not the most important. What is really important is that in the process of accumulating good deeds, sow the seeds of loving softness in the heart, and cultivate the power of loving softness in the heart, in order to pave the way for fruitful fruit in the future.

Only with kindness can there be benevolence. A benevolent heart is the prerequisite for a learner to enter the Tao. Mr. Lian Xi Zhou Dunyi's spring grass grows in front of the window and never cuts it. Someone always asks why? He replied, "It's the same as my own home." The so-called meaning of being the same as his own family is the same as the vitality of his own benevolent heart, so Zhou Dunyi warmly loves the grass and trees around him, and deeply understands the meaning of heaven and earth full of weeds. It is also in this warm love that he does not regard the weeds in front of the window as alien things, but cherishes them in his heart, regards them as a part of his own life, and cannot bear to cut them off. Although these weeds are nothing more than a superfluous nuisance in the eyes of many people, they are completely different when viewed with the feeling of compassion for life.

From this story, we can see that the compassion of a learner is not only to help others or other things, but also to nourish the real life of one's own family. In the love and forbearance of all things in heaven and earth, they realized the great virtue of heaven and earth to nurture all things, and also realized the truth of "all things in heaven and earth, the self and the self are one".

He said: "The medical book says that it is unkind to have impotence, and this statement is the most good. The benevolent person takes heaven and earth and all things as one, and it is not himself. Recognize it as yourself, why not. If you don't have yourself, you have nothing to do with yourself, if you are unkind and your anger is gone, you don't belong to yourself. Da Chengzi regards "benevolence" as "the penetration of qi", and "non-benevolence" as "qi has not penetrated". "If the husband is benevolent, then heaven and earth are one, and all the things in heaven and earth are four limbs and one body."

As the Taoist saying goes: "The human body is a small universe, and the universe is a large human body", which is exactly what he says. The best thing about this is "body benevolence". Therefore, the Book of Changes, Qiangua, Wenyan Biography says: "A gentleman's body is benevolent enough to grow a person."

Nanhua Zhenren said: "The whole world is one breath, and the saint is one noble." "Those who learn the Tao know that all things in the world are in harmony, so they take the heart of compassion as the key to the Tao. In the realm of pursuing "the benevolent and all things in heaven and earth are one", they gradually eliminated the estrangement and opposition between people and me, between things and me, and gradually entered the realm of benevolence that is "completely one with things". It is in this process of "being one with things" that the learner of the Tao can enter the "Gate of All Wonders" and truly embark on the right path of cultivation.

Mr. Liu Yuzhen, the patriarch of Jingming, said: "The Tao is not annoying, but it is just to turn evil with good, control yin with yang, collect ten thousand to three, collect three to one, eliminate yin and drain, and the body is pure and natural." Every time I see the acquired law, I have never obtained a great ability, and I have moved out many branches and flowers, adding many delusions to my soul in vain. Pure Ming innate learning, as long as there is a kernel in the core, there is a little business in the benevolence, hidden in the soil, the spring will move, the roots will grow, and they will all come out of nature. ”

Mr. Yuzhen's criterion for judging "innate learning" and "acquired law" lies in whether he has grasped the fundamentals. He believes that the root of monasticism is that "there is a benevolence in the core of enlightenment, and there is a business in benevolence". As long as we grasp this fundamental, "spring will move, roots will grow, and nature will emerge." Otherwise, after all, it will be in vain to play with the spirit on the "branches and flowers". Mr. Yuzhen clearly pointed out that the foundation of cultivation lies in having a compassionate heart. Compassion and benevolence means to work at the root of the heart, "the body is pure and natural". As long as this foundation is established, the path of cultivation can be started. Only then did he have a big heart of love for all.

If compassion can lead to the Tao, then righteousness can lead to the Tao. "Daozang" is a classic that runs through the three caves, highlighting the important position of "Zheng" in the monasticism.

In the "Zhengyi Alliance Wei Sutra", it is said: "The right is to cure the evil, and the one is to rule the ten thousand, and the order is true." "Zhengyi Xiuzhen Luoyi" said: "From the heart to the right, the heart is right, the spirit is not lost, and I am one." "The Heart of the Dao Law" says: The Tao should not be far away from the hearts of the people, and there is no need to find it in thousands of mountains and rivers. The Tao wants to be right, and pure yang does not stain some yin.

Zhengyi Classic emphasizes "righteousness", in fact, in view of the fact that "the heart is easy to evil". The Dan family often uses "mercury" to describe the "heart", because the "heart" comes and goes from time to time and flows uncertainly. Taishang described the changes in the mind in the Vipassana Sutra as follows: "The heart is also a god, and the changes are unpredictable and amorphous. ...... Its gods are also neither green nor white, neither red nor yellow, neither large nor small, neither short nor long, neither curved nor straight, neither soft nor rigid, neither thick nor thin, neither round nor square, unpredictable, mixed yin and yang. Big world, down to the finest. The "heart" is unpredictable and elusive, but the "heart" is also "the master of one body, the handsome of the gods", and the "official of the monarch" who dominates the changes in life.

Taishang also said: "The only thing that is difficult for people is in the heart. If the heart is pure, there will be no disaster. Therefore, wandering life and death, sinking into the evil path, all come from the heart. It can be said that people's misfortunes, blessings, and misfortunes are all determined by the "heart". Heavenly Master Qibo also said: "The one of the heart, the official of the monarch, the god is out of the way."

The Lord is in peace, so that the health is long-lived, and the world is immortal, thinking that the world is prosperous. If the master is unknown, the twelve officials are in danger, so that the road is blocked and not passed, and the form is a big injury. In the eyes of the ancients, as long as the "monarch" is in the right position, it is natural that the upper and lower levels are one, and all officials are in service, and the people are healthy and happy. This is to describe the dominant role of the "heart" as the "official of the monarch" from the perspective of royal politics.

Song Ru Fan Jun said in "Heart Proverbs": "A gentleman is sincere, and he is respectful." The heavenly monarch is calm, and the whole body obeys the order. The word "Heavenly Monarch" here refers to the "heart." In Fan Jun's view, as long as the "Xinjun" is in the right position, the natural flow of qi and blood is natural, the body is solid, and the limbs are hundreds of remains, each in order. This is to describe the dominant role of "Xinjun" in the body from the perspective of health preservation. In fact, the "King of the Heart" is also in a dominant position in the entire monastic system. Therefore, how to make the "heart king" correct has become a key link on the road of repair.

The positive position of the heart is also "righteous heart". Taishang said: "Righteousness is not evil." He also pointed out: "If you make it, you will be right, and if you let it go, you will be crazy." If you are pure, you will be right, and if you are turbid, you will die. Therefore, the "righteous heart" should not only be manic, but also "control the evil".

Someone asked Qingwei Patriarch Li Shaowei Zhenren: "What is the way to control evil?" Li Zhenren replied, "But cultivate yourself to be right." Zi didn't hear the demon of the flower moon and didn't dare to see Liang Gong. Righteous men and gentlemen, the fear of ghosts and gods is still like this, not to mention the people who practice the Tao?" "The demon of the flower moon does not dare to see Liang Gong" is a story about Di Renjie, a famous minister of the Tang Dynasty.

"The Demon of the Flower Moon" refers to Wu Sansi's prostitute Su'e, and "Liang Gong" refers to Di Renjie. Once, Wu Sansi hosted a banquet for Di Renjie at home, and asked Su'e to perform during the banquet, but Su'e disappeared. Later, I learned that Su'e was a demon of the flower moon, and when she saw that Di Renjie was upright, she didn't dare to meet and escaped. Mr. Wang Weiyi wrote a poem to praise the clouds: "The patriarch legislates in his heart, and the heart law can pass all laws." With the right to control the evil and subdued himself, he knew that Huayue was afraid of Liang Gong. ”

In the final analysis, it is caused by the lack of righteousness of people. The ancients often said: "Where evil is gathered, its qi will be empty." And he said, "All the wicked ones are the result of the loss of God's position." This means that those who defend live and those who lose die. It can be seen that the righteous qi is stored in the body, and naturally "the sorrow cannot enter, and the evil qi cannot attack". Therefore, the way to control evil lies in self-righteousness, "oneself is upright, and everything is right." ”