Library

Zi Huazi said: In the state of chaos and indistinctness, this is named "Tai Chu" (Primordial Beginning), which actually generates three Qi (vital energies). The upper Qi is called "Shi" (Origin), the middle Qi is called "Yuan" (Primal), and the lower Qi is called "Xuan" (Mysterious). Xuan relies on Yuan, Yuan relies on Shi, and Shi relies on Tai Chu. Tai Zhen (Supreme Truth) divides and cuts this state, connecting two Qi into one, separating them to become the Two Polarities (Yin and Yang), each possessing exclusive characteristics; this is named Yin and Yang. From the two ends, taking one from each and multiplying by three, the number ascends to nine and exhausts the principle. Therefore, the righteous Qi of the Three Yins is housed in the Wind Wheel, its exclusive name being "Tai Xuan" (Great Mystery). The righteous Qi of the Three Yangs is housed in the Water Pivot, its exclusive name being "Tai Yi" (Great One). Tai Yi is pure Yang. Tai Xuan is pure Yin. The righteous Qi of Yang has a red color, and the righteous Qi of Yin has a black color. Water belongs to Yang, but its latent state manifests as Yin; Wind belongs to Yin, but its active state manifests as Yang. The upper aspect is red, the lower is black, the left is green, the right is white, and yellow hides in the Central Palace. The Five Movements (Wu Yun, five phases of qi transformation) circulate and rotate, thus presenting the imagery of the Wheel and Pivot. Water contains the essence of Tai Yi, so it can moisten all things and flow within the earth. Wind contains the essence of Tai Xuan, so it can move and transform all things and flow in the heavens. The image of the upper red forms the Li Trigram (Fire). The image of the lower black forms the Kan Trigram (Water). The reason the two ends are balanced is because there exists a Middle between them. If the name of the Middle is not established, the two ends cannot take shape. Therefore, Kan and Li revolve around the central Qi, standing upright in heaven and earth, giving birth to all things, renewing endlessly without exhaustion. The Qi of Yang transforms into Fire; when Fire prevails, the day of Winter Solstice is dry. The Qi of Yin transforms into Water; when Water prevails, the day of Summer Solstice is humid. Fire flares upward, Water flows downward; birds fly upward, fish move downward. Species interact with each other, origins correspond essentially. Who investigates their origin? Who causes them to be so? Because they are so, they are so; if they were not so, they would not be so. Being so is so, not being so is not so. I also do not know the reason why. This is called the Origin of Ten Thousand Transformations. Upward resolution forms Heaven, downward resolution forms Earth. Having resolved, it is named "Zhong" (Middle). Resolution must involve combination, named "He" (Harmony). Harmony and Mystery are identical, the source of all things, called "San San Liu Liu" (Three Threes Six Six).

Zi Huazi said: The greatest numerical principle of heaven and earth does not exceed five, and none is more central than five. Five occupies the Central Palace, controlling all categories, termed "Shi" (Solid/Real). This is the guarding of Chong Qi (pulsating energy), the reason for the rise of the Middle, the reason for the stillness of the Middle, the reason for the spiritual efficacy of tortoise shell and yarrow stalk divination, and the reason for the abundant fusion of divine resonance. Understanding this leads to unobstructed clarity. Thus, two and four embrace nine and ascend; six and eight tread one and descend; wearing nine and treading one, relying on three and holding seven. Five occupies the Central Palace, the source from which numbers arise. One vertical and one horizontal line constitute the formation of numbers. Hence it is said: The greatest numerical principle of heaven and earth is no greater than five, and none is more central than five. Understanding this leads to unobstructed clarity.

Zi Huazi said: Medicine is Principle (Li); Principle is Intention (Yi); Medicine (herbs/drugs) is Lun (unblocking/circulating); Lun is Nourishment (Yang). The hiding of zang-fu organs, the stagnation of blood and qi, the blockage of orifices, the obstruction of gates and diaphragms—these require anticipating what has not yet occurred and what will occur. Observing these four states of "being so," and carefully instructing oneself according to Principle, this is called Medicine. Using what one has in surplus to nourish what one lacks; using what benefits greatly to nourish what is damaged. If one nourishes in reverse, the beneficial becomes more damaged; if one nourishes in reverse, the surplus becomes more deficient. Observing the Cun, Guan, Chi positions of the pulse, and applying unblocking methods, this is called Drugs. Therefore: Medicine is Principle; Principle is Intention; Drugs are Unblocking; Unblocking is Nourishment.

(Cheng Shuben, pseudonym Zi Huazi, was a Jin dynasty person, a descendant of Cheng Bofu, and the 16th-generation ancestor of Pu. Confucius met him at Tan Huanri and called him an outstanding scholar of the world. See Volume 2 of *Zi Huazi* and family genealogies/sub-texts, which lack the character 'Shu'.)

Laozi's teachings are generally based on Wu Wei (Non-action) and Wu Ming (Namelessness), extending to abandoning sageliness and discarding wisdom. However, what he says—"If you wish to contract it, you must first expand it; if you wish to weaken it, you must first strengthen it; if you wish to abolish it, you must first promote it; if you wish to seize it, you must first give it"—seems like the use of mechanical cunning and intentional scheming. Profound and subtle words, indeed, few explore their purport.

The Supreme Lord Lao teaches thirteen aspects of Void and Nothingness.
Void, Nothingness, Purity, Stillness, Subtlety, Fewness, Softness, Weakness, Humility, Loss, Timeliness, Harmony, Frugality.
First is abandoning form and forgetting body, tranquil as if nothing exists, called "Xu" (Void).
Second is diminishing the mind and discarding thoughts, abolishing falsehood and removing desires, called "Wu" (Nothingness).
Third is concentrating spirit and accumulating shen, not mixing with external things, called "Qing" (Purity).
Fourth is returning spirit to serve qi, remaining calm and unmoving, called "Jing" (Stillness).
Fifth is dwelling deeply in leisure, fame not manifest, called "Wei" (Subtlety).
Sixth is leaving wife and children, wandering alone with the Dao, called "Gua" (Fewness).
Seventh is breathing in harmony, smooth and minute, called "Rou" (Softness).
Eighth is relaxing the form and loosening the body, serving all affairs, called "Ruo" (Weakness).
Ninth is hating honor and glory, content in poverty and happy in humiliation, called "Bei" (Humility).
Tenth is escaping fullness, wearing coarse clothes and eating simple food, called "Sun" (Loss/Diminution).
Eleventh is moving and resting following yang, responding to changes and repelling evil, called "Shi" (Timeliness).
Twelfth is neither hungry nor thirsty, neither cold nor hot, neither joyful nor angry, neither sorrowful nor happy, neither fast nor slow, called "He" (Harmony).
Thirteenth is cherishing sight and hearing, speech and thought, firm and not wasteful, guarding spirit internally, called "Se" (Frugality/Economy).

Daoism speaks of Jiao Li (Intersecting Pear) and Huo Zao (Fire Date). The pear blooms in spring and ripens in autumn, green outside and white inside, symbolizing the interaction of Metal and Wood, hence "Jiao Li." The date is sweet and red, belonging to Yang, symbolizing the generation of life by Yang Earth, hence "Huo Zao."

Those practicing the Dao are like those carrying dry grass avoiding fire; those attached to desire are like those holding a blazing torch against the wind.

Not guarding Geng Shen days, completely forgetting Jia Zi years. Cutting off the Three Corpses (internal parasites) that eat away from within, enjoying the celestial banquets of the Six Jia periods.

Names recorded in the Dan Terrace and Jade Chambers, names inscribed on Jade Slips and Red Books.

Cloud Boxes and Jade Cases, Divine Scriptures and Strange Documents.

Crimson Dew of Immortal Hills, seen in *Classic of Mountains and Seas*; Vermilion Dew of Kunlun, seen in *Records of Retrieval*.

The Three Treasures of Immortals: Green Jade Cup, Red Ru Pillow, Purple Jade Box.
The Superior Medicines of Immortals: Black Frost, Crimson Snow.
Wearing the Map of the Five Sacred Mountains, consuming the Wine Against the Three Corpses (pomegranate wine).
Not knowing if one can attain the highest, only marveling at the suspended mystery upon mystery.

Buddhism has three impossibilities; Immortality has three transcendencies.
Color, fragrance, taste, and touch are generated by Heaven. Ears, eyes, nose, and mouth are possessed by humans. Eyes perceive color, ears perceive sound, nose perceives odor, mouth perceives taste. These four are the intersection of Heaven and Humanity. Without ears and eyes, what use would sound and color have? Creation would almost cease. This is how Heaven and Earth skillfully hide their functions. As for the Heart, it possesses these principles and responds to these matters, commanding the four within, letting them obey. This is how it governs Heaven and Earth and serves all things, thus forming the Third with Heaven and Earth.

Salty flavor arises from Fire. When fire burns firewood into ash, pouring water on it creates brine. Extremely dry matter, upon encountering water, becomes salty. This is the proof. Fire within the earth, combined with dryness, creates saltiness when water meets it. Salty nature tends to sink. Observe the five flavors: pungent, sweet, sour, bitter reside in plants; only salty resides in seawater, proving the four are floating and light, while salty is heavy. In Sichuan salt wells, fresh water is found first; drilling deeper yields brine. Salt pools with much rain yield dilute water; sluices drain fresh water, leaving brine below. Heavy salt, light fresh water, another proof. The sea is the lowest point on earth; all salty waters gather there. Accumulated salt transforms incoming fresh water. Not just water: islands in the sea are often salty, proving heavy salt returns to the sea, making seawater saline. Human sweat is salty due to fire, a parallel logic. Niter grows where urine is, niter being a fire ingredient. Some ask: Since salt comes from fire, and fire from the sun, which covers the earth, is there salt everywhere underground? Answer: Indeed. Sichuan wells, Shanxi pools, Western seas named "Earth Sea" (not connected to ocean) are salty. Western Barbarians and Northern Di regions have many salt marshes, called "Sea" due to salinity. Proof that salt exists everywhere underground!
Some ask: If underground is all salt, why are wells deep and pools shallow? Answer: Salt comes from fire; shallow fire yields shallow salt, deep fire yields deep salt. Salt preserves things from rotting but prevents growth. Fire underground, via warmth, causes change; if on surface, it burns everything to nothing. If fire and salt were both on surface, all living things would perish. Thus, geothermal heat generates fire, which is then covered by water and earth, staying below to assist life. Occasionally revealed, it returns to its source. Fire generates salt, making it heavy, storing it in the sea for human taste, preventing it from harming land. The sea benefits humans beyond taste; saltwater creatures are superior to freshwater ones. Saltwater is dense and strong, carrying objects well. Objects sinking in rivers may float in the sea. A river boat carrying load shows less draft in sea water. Why? Dry-heat nature is firm; adding salt makes water denser and tighter, increasing buoyancy. Seawater glows at night; river water does not. River water extinguishes fire; seawater added to fire acts like oil, intensifying it. Thus, salt's fiery nature is evident. (Sea Salt)

Dark shapes on the moon are not shadows of mountains and rivers, as people think. Their substance is constant, like flaws in jade. (Toad Shadow)

Fish live in water, humans in dust/air. Humans looking down see water; fish don't realize. Fish looking up see air/dust; humans don't realize. Standing high above, observing clearly, dust and water are one. Dust is filled with Qi. Humans die without breathing Qi; fish die without drinking Water. Humans in water die quickly; fish out of water die quickly, violating their life source. Aquatic animals surviving on land (like turtles/frogs) have dust-repelling pores in their throats. Terrestrial animals surviving in water (like frogs/divers) have water-repelling apertures under their mouths. When humans speak not, breath enters and exits via nose. When fish swims tiredly, water enters and exits via gills; during feeding, mouth takes charge, but nasal/gill respiration continues. Fish born in water need air penetrating dust to survive. If water doesn't connect to air for a breath, it dies ("Water Death"), and the fish dies. Seal water in a box; after moments, the fish dies. Humans born in Qi need circulating Qi. If Qi doesn't circulate for a moment, it dies ("Qi Death"), and life ends. Sit motionless in a sealed room for three meals' time; the person dies. Thus, three days without coarse grain prolongs life slowly; ten moments without proper Qi nourishment abruptly ends life. Human life depends on Qi just as fish depend on water. Understanding this, Zhang Liang's (Zifang) grain-abstaining practice seems less absurd. (View on Water and Dust)

Between heaven and earth, there is either Form or Qi, or neither. Intermediates between Form and Qi are Water and Fire. Qi transforms into Form; Form returns to Qi. People are accustomed to this without knowing. Qi that gathers but does not transform back into Form: Sun and Moon. Form that does not transform back into Qi: Earth and Stones. Qi falling from tens of thousands of li, passing through dust, condensing into Form: Meteorites becoming stones. Qi falling from hundreds of zhang, transforming into Form but not solid: Hail. Initially Qi-to-Form, visible to humans; finally Form-to-Qi, invisible to humans: Plants, humans, animals, insects, fish. Qi rising from underground, a single seed: small becomes mugwort, large becomes timber towering over oxen. How much was the original seed? The rest is transformed Qi. When lush in mountains or fields, humans see them. Even when cut for houses/tools or burned for cooking, humans see them. When burned to ash, weighing against original weight, less than 1/70 remains; volume-wise, less than 1/50 remains. Dead branches, leaves rotting into mud lose 90% of their vigorous form, yet humans still see them as plant forms. Until ash and mud, no further transformation occurs. But humans don't see ash and decay returning to soil, flowing into valleys, meeting Mother in Yellow Springs, greeting Primordial Essence in frozen caves. After years, they secretly transform into Qi, never truly becoming soil or mud. This is invisible to humans. If ash/mud became soil, would humans always occupy low places? Would oceans not turn to mulberry fields? Humans eating plants/meat possess Form. Gluttons eating pork and rice cause internal dryness/constipation, sometimes defecating every three days. Input vs. output: less than 1% remains. Form-to-Qi transformation happens within day and night. Although human "fire" organizes the Five Elements, initially, eaten food is Qi-transformed, so it returns to Qi. Some ask: If all is Qi, why isn't it all transformed, leaving some dregs? Isn't that Form? Answer: After fertilizing fields, where are the dregs? Its purpose differs from ash's secret transformation. Human body comes from Void, returns to Void. Buddhist sutras say hair/skin/bones return to Earth, essence/blood/sweat return to Water. This sees only the superficial. Open ancient tombs after centuries: any leftover soil or bones outside stone coffins? Between heaven and earth, rotting plants and scattered flesh/bones accumulate inch by month, foot by year, xun by era, endlessly. Isn't this return to Nothingness? Zhuanxu's hills buried deep; Gaixin's cities high above Mount Tai. Thus, plants sprouting and growing, humans/animals maturing, all grow via respiration. Even Li Zhu (expert observer) and Qiao Li (expert calculator) cannot quantify this fraction, let alone common people. Thus, digestion and return to Void are similar. (Form and Qi Transformation)

Tan Zi said: Snake transforms into turtle, sparrow into clam. Suddenly forgetting curvature, gaining shambling gait. Swiftly losing flight and song, gaining shell and armor. Carving adds no merit; measuring defines no image. How swift the transformation! Facing a lump in space, seeing lump but not space; crushing lump seeking space, seeing space but not lump. Form has no hindrance, but humans hinder themselves; things have no stagnation, but humans stagnate themselves. Sad!

Old maple transforms into feathered immortal, rotten wheat transforms into butterfly. From non-sentient to sentient. Virtuous woman transforms into chaste stone, earthworm transforms into lily. From sentient to non-sentient. Thus, earth, wood, metal, stone all have emotion, nature, spirit, soul. Void reaches everywhere, spirit penetrates all, Qi is not different, Form is not unlike. Who is other, who is self, who is conscious, who is unconscious? All things are one thing, all spirits are one spirit. This is the utmost Dao!

Claws and whiskers are my Form. Why can claws be cut without harm? Whiskers trimmed without pain? Because Ying and Wei (Nutritive and Defensive Qi) do not reach there. I am originally harmless, but sinews and bones suffer for me; I am originally painless, but flesh and blood feel pain for me. Thus, knowing joy and anger are not made by me, sorrow and happiness not moved by me. I am obscured by Form, Form is loved by me. Those understanding this can transcend life and death.

Tiao Xiao Zi said: Is water cold? Is fire hot? Is stone floating? Is feather floating? Yet Lishan has hot springs, Xiaoqiu has cold fire, South Sea has floating stones, [there are] unsinking feathers. Names unrecordable, transformations inexhaustible.

*Suzhou* says: Clouds gather around morning sun, clouds rush to Rain Mansion. *Chu Ci* says: Rainbows mix with morning mist, evening rains pour heavily. Tang poetry says: Morning mist turns to rain in clear weather. Folk proverb says: Morning mist means staying indoors.

The whole world is dreaming. Dreaming is dream; not dreaming is also dream. Dreaming in dream, not dreaming in not dreaming. Thus, gain and loss are like the banana deer dream, object and self like the butterfly dream, glory and decay like the millet dream. Alas! Who awakens through day and night?

Monk Zhanran of Shu annotated *Shurangama Sutra* and *I Ching*, famous for logic and eloquence. Pointing to a willow branch, he asked: Why does this grow easily? The Willow Star is among the Twenty-Eight Mansions, rooted in Heaven, so planting it brings life.

Heart Mansion has male and female forms; Room Mansion has雌雄 (yin-yang/male-female) shapes.

Chop bamboo roots on Chen day, fish on Hai day, avoid planting on scorching/drying days.

*I Ching* says: Heaven and Earth wax and wane, increasing and decreasing with time. How much more so for humans? And for ghosts and spirits? Thus, waxing/waning/increasing/decreasing has its ruler, even Heaven and Earth cannot disobey. What else is there besides Heaven and Earth? This insight is hard to explain, yet must be explained. Sages' knowledge of Heaven: is there anything else? Merely understanding the principle of waxing/waning/increasing/decreasing. Discussing Heaven, none surpasses *I Ching*. Thousands of words, total not exceeding these four characters. Heaven's waxing/waning is natural. Sages' knowledge of survival/retreat, maintaining correctness, is also natural. Worldly sages fear fullness and retreat bravely, despise wealth and walk high paths. But in choosing office or seclusion, they inevitably have intention, thus facing more obstacles.

The Heart's void, spirituality, perception, awareness: Void encompasses principles of all things; Spirituality connects to principles of all things; Perception recognizes principles as they should be; Awareness realizes principles as they are so.

Buddhists take Nature (Xing) as root, not involving Heaven, not knowing where to seek Heaven, regarding mountains/rivers/earth as illusion. Sometimes destroyed, not knowing where to seek Earth, regarding Four Great Elements as false combination, originally non-existent, not knowing where to seek Man.

Buddhists saying "No Birth" is fear of death. Daoists saying "No Death" is greed for life. Life and death are constant laws of Heaven and Earth. Fear cannot avoid them arbitrarily; greed cannot obtain them arbitrarily.

Plum Blossom Daoist painted a skull scroll, inscribed: Leaking Spring Sunshine, parents trafficked. Until now unceasing, spitting hundred kinds of local talk.
A thousand kinds...