Under One Person: I Opened the Age of Mythology

Chapter 233: Nine Sequences of Heart Method, Reverse the Void!

About five or six hours later.

It was already daybreak, and Xia Ye returned to the clinic.

After a short rest and breakfast, he hung a "retreat" sign at the door of the clinic and went to the retreat hut.

Just as mentioned before, this time he wanted to study the "Three Levels of Reverse Life" of the Sanyi Sect. It can be seen that he attaches great importance to it and is very motivated.

This is because in his eyes, the "Three Levels of Reverse Rebirth" is not an ordinary martial art, but a truly traceable "door to heaven", the wonder of which is even better than the Eight Wonders, and is worth studying carefully.

Although, in the original comics, Wu Gensheng broke into the Sanyi Sect and helped the "Da Ying Immortal" Zuo Ruotong break through to the "third level of reverse life", it also seemed to prove that "reverse life cannot reach the sky" and that the lifelong cultivation of the Sanyi Sect was in vain...

But in Xia Ye's opinion, this matter is not so simple, because from the previous dream of the big snake, he can know that the founder of Sanyi Sect, "Master of Three Religions" Lin Zhaoen, is truly "the best in the world", and even Zhang Huaiyi and others can realize the method to reach the sky, it is impossible that the method realized by this top person is only to this extent!
Recalling it carefully, Xia Ye remembered that when Zuo Ruotong asked Wu Gensheng about his opinion on the "Three Stages of Reverse Life", Wu Gensheng said:

"Even if all the methods of the strange men and women in the world are taken into account, the method of reversing life can be said to be unique, but it cannot reach the sky."

"Because a road with an end is not worthy of leading to heaven. Can you imagine that the road to heaven will end? The road to heaven is not just 'three levels', why do we need 'three levels'? What happens after reaching the third level? Reversing life... is the end?"

Zuo Ruotong obviously agreed with his words, but even so, he still chose to use Wu Gensheng's "divine spirit" to verify it, and in the end it seemed to be confirmed...

"Reverse life" to the "third level" is over!

This is the fundamental reason why Trinity School was disbanded, and the "dream" was shattered.

At that time, after reading the comics, Xia Ye agreed with it and thought it was true. But now that he has embarked on his own practice and reached the pinnacle, he has seen the strangeness in it and realized the fallacy of this set of conclusions.

In fact, all the skills in the world have the potential to reach the sky, because the principle of reaching the sky is just three steps: "understanding heaven and earth", "touching heaven and earth", and "breaking through heaven and earth"...that's all.

All the cultivation techniques in the world can at least enable practitioners to reach the first step, which is to better "understand the world". And depending on the individual's talents and understanding, even the lowest-level techniques can be improved and supplemented, so as to move on to the next two steps.

Let alone other things, just take the "Eight Wonderful Skills" for example, their appearance was the result of Zhang Huaiyi and his eight companions gaining inspiration from the inheritance of Zi Yang Zhenren, thereby sublimating their own practice and achieving the "heavenly power".

If they could do it, how could they not be able to do the "Threefold Reverse Life" which was originally created by Jueding? It can only be said that it is a matter of personal ability and perception. Perhaps it is also in line with what Wu Gensheng said at the time:

"It's just because I'm in this mountain!"

But the one who is “in this mountain” is not only Zuo Rutong, but also Wu Gensheng!

"Perhaps, for Zuo Menzhang, the 'Triple Layer' is the end. He can no longer see the road ahead. He thought he had reached the end, so he made such a choice..."

"But cultivation has only a beginning and no end. He has not reached the level of the 'Three Religions Master' in the past, so it is impossible for him to reach the end."

To be honest, although the result seems to be like this at the moment, based on the talent shown in the original comics, Zuo Rutong should not be worse than Zhang Huaiyi and the others, and he should not just "accept his fate"...

Even if the "Three Stages of Reverse Rebirth" really reached its limit here, it should not be denied or even the sect should be disbanded by a younger generation. After so many years, the Sanyi Sect finally came up with the "Three Stages". Can't they spend a few hundred more years and continue to perfect and supplement it?

This is the path of cultivation!
“Is there any secret hidden in it?”

When he thought of this, Xia Ye narrowed his eyes, vaguely feeling that there might be some secrets unknown to outsiders, and he immediately became interested.

And now that he has obtained the "Nine Sequences Heart Sutra" of the Sanyi Sect, he can naturally find out whether this "Three Levels of Reverse Rebirth" has reached its end. It will be clear at a glance!
then……

"call……"

Xia Ye let out a breath, took out the book of "Nine Sequences Heart Sutra" from the space magic weapon, and immediately calmed down.

After adjusting his state to the best, his eyes lit up, and he began to flip through the pages...

……

……

One of the nine prefaces says: Gen Bei, stop thinking with thoughts, and seek the heart!
This is the first of the Nine Sequences, and also the entry-level skill, named "Genbei". It was created by "Mr. Sanjiao" using the "Gen Gua" among the sixty-four Gua to guide beginners.

In the "Book of Changes", the basic symbol of "Gen Gua" is "mountain", and its basic meaning is "stop", so "Gen Gua" expounds the principle of "suppressing evil desires and greed". Therefore, the "Gen Bei Method" of "Master of Three Religions" is also a "method of calming the mind", also known as "cleansing the heart and mind" or "bathing method".

Therefore, using the "Genbei Method" as the introductory method, beginners are required to collect their scattered minds, return every thought to the back, stop thoughts with thoughts, eliminate illusions with illusions, and leave delusions with delusions, in order to realize their original mind, which is the "empty and clear mind."

In this way, this has become the only way for the Sanyi disciples to "reverse life and return to emptiness" and comprehend "what is emptiness". It is the most solid foundation. Only after completing this process can they be considered to have truly entered the door.

……

The second of the nine prefaces says: Zhou Tian, ​​follow the example of Qian and Kun and establish the pole!

The second of the Nine Sequences is the "Zhou Tian Gong Fa", which is the "foundation-building Gong Fa" of the Trinity Sect. It is also the most consistent with the Trinity Sect's "reverse life" principle of first cultivating "nature", then refining "qi", and finally establishing "destiny". It is also the foundation of all practice.

Zhoutian, originally an astronomical term, refers to the great circle on the celestial sphere visible to the human eye. Kong Yingda explained Zhoutian in his "Book of Rites: Yueling Pianshu":
"All the twenty-eight constellations and the stars move to the left of the sky, and one day and one night completes one cycle."

Tao follows the laws of nature. Since ancient times, Taoist inner alchemy has regarded the human body as a small world, using the circulation of Qi to illustrate the cycle of alchemy or the trajectory of Qi movement during practice. The Sanyi School, as a branch of the Xuanmen School, is the same. If they all practice inner alchemy together, they will naturally reach the same destination through different paths.

In the inner alchemy method, the Zhoutian usually refers to the "Ziwu Zhoutian", or "Rendu Zhoutian". The path of the Qi movement starts from the Dantian, goes down through the "Weilu" and goes up along the Jiaji. The "Du Vein" on the back runs, passes through the "Jade Pillow", reaches the "Niwan", then descends, passes through the "Magpie Bridge", runs along the "Ren Vessel", and returns to the Dantian, which is a Zhoutian.

With such continuous circulation, the pure Qi will gather in the body and the turbid Qi will disperse outside the body. The inner Qi will gradually become clear and solid, and can be sent and received at will.

However, since one’s practice is not deep enough, it is inevitable that one will make mistakes due to impatience when practicing Qi, giving rise to all kinds of distracting thoughts.

……

……

The third of the nine prefaces says: Clear the pass, the limbs and apertures are illuminated to refine the form!

The first and second sequence of skills in "Nine Sequences of Heart Method" - "Genbei" and "Zhoutian" - focus on removing distracting thoughts and delusions, cultivating true Qi, and when the true Qi accumulates to a certain level, one should use the mind to guide the Qi, driving the true Qi to circulate throughout the body.

However, there are many acupoints in the human body that are difficult for true Qi to pass through, which means that practitioners must mobilize true Qi to break through each barrier and keep the Qi flowing continuously, so as to achieve the purpose of tempering the body and establishing their own "life".

At the same time, this three-sequence practice is also called the "Great Zhoutian Practice". The movement of its true Qi is not limited to passing through the three gates, nor is it limited to running only between midnight and noon, but it is the movement of all the limbs and meridians in the body.

Therefore, this method can also solve the problem of the second-order Zhoutian Gong method. After all, distracting thoughts come from the mind, and the heart belongs to fire. Paying too much attention often leads to excessive fire, which requires releasing the fire. By practicing the Great Zhoutian Gong method, you can disperse the fire and remove the heat, and achieve a balance between yin and yang, and harmonize qi and blood.

……

……

The fourth of the nine prefaces says: Peaceful soil and benevolence, in order to form the Yin elixir!

The "Three Religions Master" inherited the previous view of the unity of man and nature, and regarded the human body as a small world. He believed that the distance between heaven and earth was 84,000 miles, so the center point was 42,000 miles away.

The heart navel is compared to the space between heaven and earth, and the distance between the heart navel and heaven is eight inches and four fen, so the center point is at four inches and two fen. "Zhoutian" is "Xingting", and the space between the heart navel and heaven is actually the "Ting" of "Xingting", that is, "Huangting" or "Huangzhong", which corresponds to the earth in the Five Elements. To settle the "Benevolence" is to settle it in the earth and nourish it, in order to produce Yin Dan.

The word "Ren" is actually a pictophonetic character, composed of the characters "ren" and "er", meaning two people.

The two radicals "人" and "二" combine left and right to form the character "仁", which means two people love each other. The two radicals "人" and "二" can also be combined top and bottom to form the character "元", which also has the same meaning.

"Shuowen" contains: "Yuan, the beginning."

The two words "ren" and "yuan" are very different in common modern usage. However, looking at the etymology, the two words are synonymous.

The union of two people, like the union of man and woman, is the initial stage of life...

The core of the fruit of magnolia is also the result of the union of male and female sperm. The core is also the kernel, so the fruit core is also commonly called the kernel. The kernel is the basis for the birth of new life.

If extended to the realm of human life, "benevolence" is nothing more than the human womb. Although it is only an embryo or a fruit core, it contains endless vitality.

And "Mr. Sanjiao" once said: "I have speculated on this: Confucius' so-called 'benevolence' is a huge fruit that never stops growing, and benevolence is in it. From this, it sprouts, and from the roots it becomes solid. , the light is gorgeous and beautiful, and is prepared with the benevolence of the fruit.”

The kernel hides the vitality of endless life. The subsequent germination, growth, flowering and fruiting, presenting a "bright and gorgeous" scene, are all biochemically derived from the "kernel" in the kernel.

Therefore, the word "benevolence" has two meanings:
In fact, it means that it is the embryo of yin and yang's intercourse, and it is the vitality that never ends. Virtually refers to benevolence among the five virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness, and is the heart of benevolence.

The last one is "Jie Yin Dan".

In the ancient Dan Sutra, there are Yang Dan and Yin Dan. Yin Dan sometimes refers to the elixir formed by both men and women, but the Yin Dan usually refers to inner elixir, internal medicine, and true mercury, because the human body has its own The two qi of yin and yang do not need to rely on the dual cultivation of yin and yang of men and women.

The so-called "true mercury" refers to the "yin in yang", which is the line of true yin in the Li hexagram image. Li is the heart. Therefore, Jieyin Dan, which is the skill of cultivating the mind, can transform a little "virtual spirit" "The god of ignorance" lives in the yellow and nourishes it with earth.

……

The fifth of the nine prefaces says: Take the heaven and the earth to get the medicine!

The Han Dynasty Yixue Xiangshu School borrowed the Zhouyi hexagrams to help the rise and fall of yin and yang in the time sequence. This is the twelve Pi hexagrams, also known as the twelve Xinxi hexagrams. It borrowed twelve hexagrams from the sixty-four other hexagrams to help the rise and fall of yin and yang in the twelve months of the year, and also corresponds to the twelve time scale of "Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai".

In ancient times, the Dan family attached great importance to the role of the intersection of Hai and Zi. The winter solstice was the first important month of the year, and the first important time of the day was Zi time.

Because at the Zi hour, the Yin pole and Yang are born, and the heaven and earth are born. In the human body, it refers to the movement of Qi in the kidneys, and the true Yang is sprouting in the kidney water. At Zi time, the Yang pole is cultivated and the Yang energy is collected. At noon, the Yang pole is born in Yin, and the heaven and earth are born. In the human body, it refers to the true Yang in the heart. Yin, practice at noon to collect a ray of clear yin.

Looking forward, the fourth phase of kung fu, Antu Dunren, and Jieyin Dan, is a kung fu of inner cultivation, condensing the essence and vitality of the human body to form the inner elixir...

The fifth sequence of kung fu uses heaven and earth to extract medicine from the inside out, extending from the inside of the human body to the outside of the human body and between heaven and earth. The medicine is collected in conjunction with the time and the rise and fall of the yin and yang qi between heaven and earth. Collecting medicine contains not only the inner true yang and true yin, but also the external qi of heaven and earth, yin and yang.

The life of medicine seems to be ethereal and elusive, so when practicing, you must be quiet and quiet. Only in the state of quietness can you catch a little spiritual light.

At the same time, "collecting medicine" is also to prepare for the next step of "Yang Dan". As the saying goes - without medicine, it is not enough to make a medicine.

……

Chapter 6 of the Nine Prefaces says: Concentrate the Qi points of the mind to practice the Yang Dan.

In the fifth step, the medicine is collected. The medicine is collected and placed in the furnace. The next step is to cook it.

According to the classification of the qi points in this sequence, they can be divided into the inner and outer orifices. There is another orifice within the orifice. The outer orifice is located between the two kidneys, which is commonly referred to as the "life gate", or the place where the essence of the lower dantian enters and exits.

Mingmen is the house of water and fire. The fire of Mingmen is the original yang in the kidneys. The water of Mingmen is the true yin in the kidneys. The true yin and true yang are the vitality obtained from the father’s essence and mother’s blood. They are the origin of life. It is hidden in the two kidneys from the parents, and is connected to the vital gate.

Yuan Qi is the innate Qi that is born with us. Its rise and fall determines the strength of a person's body, and its survival determines the survival of a person's life.

In the process of life's growth, vitality gradually grows and disappears, and is in a constant process of extinction. Once vitality is lost, life will die with it.

Therefore, the skill of collecting medicine mentioned on the Mingmen is to collect the dynamic qi between the kidneys and the yin and yang qi between heaven and earth. The kidney is the foundation of the innate nature, so the Mingmen is also called the root or the root of heaven and earth. In Laozi's Taoism, this is called the "Gate of the Mysterious Female", which is the place where yin and yang are combined.

Inside the human body, xuan refers to the father's essence, and the female refers to the mother's blood. The father's essence and mother's blood combine to form a bit of innate vitality, which is hidden in the two kidneys.

Outside the human body, xuan refers to the sky and female refers to the earth. The door of xuan and female is the door through which the yin and yang of heaven and earth come in and out. The yin and yang of heaven and earth combine here and are also hidden in the gate of life.

"Laozi Heshang Gongzhangju" says: "The way to immortality lies in the mysterious female."

Preserving the innate vitality and nourishing it so that it is not lost and consolidated is the "way to immortality"!
Then the inner orifice...

The inner orifice is within the qi cavity, which is the orifice within the orifice. It is called "earth cauldron", which refers to the vessel for cooking medicine and making elixir.

Since it is named after "earth", it must be related to "earth". The "earth cauldron" in the ancient alchemy scriptures usually refers to the "Huangting", which is located in the abdomen. In the Bagua, it belongs to the "Kun Gua". Its earthy nature is warm and can warm the body. Nourish medicine and produce elixir buds.

However, the "earth cauldron" in "Nine Sequences of Heart Method" is the "aperture within the aperture" among the "air caves". It is not the "Huangting of the Middle Palace", but the "air cave" located in the "high position" .

The "earth cauldron" among them is the formless and imageless "true earth". Just as Ziyang Zhenren said in "Wu Zhen Chapter": "If there is no Wuji in the distance, even if it contains four images, it cannot become an elixir." The five elements are all earth. When it comes into being, water and fire will not mix together without earth. This is the "land of Wusi that is Kanli Najia".

After the "earth cauldron", comes the most critical "counseling elixir", and the method of coordinating yang elixir in this sequence is to make Kanli meet, spirit and energy intersect, and thus yin and yang intersect.

To condense, it is not only necessary to gather the divine energy into one place, but also to watch and listen carefully, to calm down the mind, to be still and not to let go, then the body and mind will be unified, the spirit and energy will be blended, and the elixir will be formed naturally!

……

The Seventh of the Nine Prefaces says: Escape from life and death and live in heaven and earth!

In general, the first six stages of kung fu can only be regarded as complete "entry-level kung fu", which belongs to the "active method". It is to focus the mind on the acupoints, to guide the qi with the mind, to collect herbs and to form the elixir. These steps of practice all rely on the effort of the mind.

Although the intention during the performance of the exercise should not be too diligent or too fierce, nor should it be too focused or too focused. It can only be as if there is nothing, and it can only be "continuous but not used diligently", but in essence, Regardless of whether the intention is strong or weak, it is still intentional.

From the perspective of cultivating "nature", after completing the first six steps, one's karma has achieved "self-centeredness". At this time, the mind is still and peaceful, and the mind is not enslaved by things and will not be enslaved by things outside the body. If you lead by the nose, you will not be tempted by fame, fortune, wine, sex, and wealth. You will get rid of the shackles of emotions and desires, and achieve a "state of ease" that is beyond ordinary people.

From the perspective of cultivating "fate", after completing the first six steps of Kungfu, you can achieve peace of mind, clear energy, healthy body, smooth Qi meridians, and no disease or disaster, but you cannot yet achieve "life and death"...

Although the Yang Dan has been formed at this time, it still needs to be stored in the earthen cauldron for constant warming and maintenance. Without the earthen cauldron, the container for holding the Yang Dan, the Yang Dan will have nothing to rely on, and the medicine will disappear and the elixir will disappear.

In other words, once the human body is lost, the Yang Dan will also disappear.

Therefore, the seventh stage of practice is the beginning of the "method of inaction". At this time, the Yang Dan has been formed and is placed in an earthen pot to be continuously warmed. After a long period of warming, one can reach the state of being one with the heaven and the earth.

Heaven and earth, as well as people and all things between heaven and earth, are all tangible entities formed by the condensation of Yin and Yang. Although their shapes are different in size, strength and weakness, and their life spans are shorter and shorter, they are all essentially the same. Yin and Yang.

As long as the yin and yang qi of the human body are mixed with the yin and yang qi of heaven and earth, the qi of the human body is synchronized with the heaven and earth, the heart is the same as the heart of heaven and earth, the qi is the same as the qi of heaven and earth, and the qi of the human body is the same as the heaven and earth, and shares the same destiny, that is, it is achieved "Unity of man and nature" in the true sense!
However, since it is a "method of inaction" and cannot be done by human power, there is no "artificial" method, no "deliberate" means of cultivation...

From now on, all you need is one word: “enlightenment”!

……

Chapter 8 of the Nine Prefaces says: Beyond the sky, the body is too weak!

The body is like heaven and earth, and the life is like the sun and the moon...

This is already an extremely incredible thing for an ordinary person.

Just as the cicada and the dove that can only flutter at the treetops cannot understand the Roc that soars into the sky to 90,000 miles, the morning mushroom that does not know the new moon and full moon and the cicada that does not know spring and autumn cannot understand the great tree that has eight thousand years as spring and eight thousand years as autumn.

However, "Although the turtle has a long life, there is still time to come." The day when the world will be destroyed will eventually come. For ordinary people, there is no need to worry about it, but for a person with ambition and morality, it must be taken seriously. issues to consider.

Outside of heaven and earth is the void. What is the void?

It seems to be an existence that no one can explain clearly. The heaven and the earth have tangible energy, while the void is beyond the heaven and the earth. Therefore, the void has no tangible energy to speak of. It has no form or image, no inside or outside. It is a state of clear, empty and silence.

Entering the realm of Taixu, you are freed from the shackles of life and death of heaven and earth, and are not constrained by the laws of restraint of life and death in the five elements. This is to "get rid of life and death" and enter the realm of pure emptiness where there is no life, no death, no birth and no death!

However, how can a human body with physical form and energy be the same as Taixu?
The answer is: "Those who have form and energy but no energy will forget their form and forget their energy; those who have mind and body but no mind and body will forget their mind and body."

This is what Zhuangzi calls "forgetting both things and myself".

……

The ninth of the nine sequences says: The void is shattered to prove the ultimate principle!

From the body being the same as the heaven and the earth, and then the body being the same as the Taixu, at this time, the pace of practice still cannot stop and must continue to move forward.

At least in the eyes of "Master of Three Religions", "Taixu" is not the highest realm of Taoism. Only when the void is shattered and even the void no longer exists, leaving only the primordial spirit and its lingering existence, can it be the highest criterion and the highest realm!

From this point of view, it can be seen that in the practice of the elixir method of the Trinity Sect, the most taboo of thought activities is the appearance. Once it is attached to the appearance, it will lose the characteristic of "empty spirit and ignorance".

We can neither focus on existence nor focus on nothingness. If we focus on existence, that is, there is form, and on nothingness, emptiness means form, and emptiness means not emptiness. If we can be without any attachment or any support in the process of realizing the Tao, then form is emptiness. Nothing is empty.

In the eighth sequence of kung fu, the body is too empty, the body is too empty, and the body is too empty. This means that the practitioner still has the entity of "void" in his heart, and he cannot completely get rid of the entity of "empty". He still needs to Relying on the entity of "void", this is the form of attachment.

Just like Zhuangzi's discussion of "Xiaoyaoyou", it refers to the state of absolute freedom without any support or support. The Kunpeng that soars ninety thousand miles and the imperial bandits that ride on the wind all have something to rely on and need help. Only with the power of strong wind can we fly. Without the help of wind, we would not have these extraordinary behaviors.

Kunpeng's ten thousand miles is already a miraculous thing for ordinary people, but for those who practice Taoism, it has not yet entered the highest and absolute free "realm of freedom".

When the void is shattered, the body has no body, which is what Zhuangzi said, forgetting both things and self. There is no thing and no self. There is no self inside, and there is nothing outside. Both inside and outside are empty. This is the "vacuum".

There is a poem in "Xing Ming Gui Zhi" that is just right. The poem says: "One orifice of nothingness is right in the middle. There is no birth and no destruction from infinity. The clear and the clear are not in phase, and the shadow is empty but not empty."

Of course...

When one reaches the state of shattering of the void, there is no object and no self. However, since one has reached the state of no self, then naturally there is no thought or worry, no intention or action, no sound or smell, but pure and quiet, and motionless.

So, how can we "prove the ultimate principle"?
There are "extreme principles" and they need to be "proven". These are purely thoughtful and thoughtful thinking activities. Doesn't that contradict "the shattering of the void"?

It can even be said that since it needs to be expressed in words, it is a conditioned method. It already has a "form" and cannot be called "empty".

In this regard, "Mr. Sanjiao" has an answer:
"Is it that there is a rule, but why do we have to say it is a rule? Is it that there is evidence, but why do we have to say it is evidence? The word 'extreme' is not even allowed. But when we say 'rule' and 'evidence', we are just using the words to explain it."

Just like Laozi said: "Tao can be said, but it is not Tao. It can be named, but it is not named. I don't know its name, but it is called Tao."

Therefore, it can be said that "to prove the ultimate principle" is to do something difficult and forcefully explain the mystery.

Later, Lin Zhenming, a disciple of the "Three Religions Master" and the first generation disciple of the Trinity School, said it more clearly:
"At this point, not only is there no law that can be established, but there is also no law that can be explained, and it is impossible to explain it."

……

"!!!"

After reading the entire book, Xia Ye suddenly opened his eyes, his eyes shining brightly, as if he had realized something!
(End of this chapter)