典藏书目

When first learning cultivation, one must first recognize the "Furnace and Cauldron" (Luding, metaphors for the body's energy centers). The *Jiuzhen Yushu* states: Those who cultivate the Elixir must first rectify their Furnace. The Furnace is the outer wall of the Cauldron, referring to the physical body.

The body is divided into eight gates, namely the eyes, ears, mouth, and nose; these are the eight gates. Once the openings and closings of these gates are clearly recognized, one must understand how to establish the Furnace and Cauldron. One should be cautious in daily routine, moderate diet, adjust to cold and heat, reduce sleep, gather the mind and body, restrain anger, curb desires, cherish Jing (Essence), Qi (Vital Energy), and Shen (Spirit), so that the Four Elements (body parts) are peaceful and harmonious, and Shen is complete and Qi is sufficient. Only then can this body become a true Furnace and Cauldron, forming the foundation for receiving the medicinal substances (internal energy). However, at this stage, one dare not hastily discuss the application of Fire (using intention to guide Qi circulation). This is because beginners have already suffered much depletion. This body is an empty vessel; if one applies Fire techniques before the Great Medicine (primordial essence/qi) has been generated, it will cause deficient Yang to attack upwards, effectively burning one's own body.

One must prepare a quiet room. The room should not be too bright, as excessive brightness damages Hun (Ethereal Soul); nor should it be too dark, as excessive darkness poisons Po (Corporeal Soul). The room need only contain an incense burner, a lamp stand, a quiet table, and a Zen bed. One must possess firm determination; unless this matter is pursued truly for the sake of life and death, few do not abandon it halfway. Therefore, one must establish a resolute will, sever worldly attachments, and advance forward without turning back. Frequently contemplate this body as being led like an ox into a slaughterhouse, step by step approaching death. Since death is kept in mind, every step involves letting go. Even if splendid phenomena appear before the eyes, the eyes see nothing, the ears hear nothing, and all thoughts are forgotten: if even this body is abandoned, what more can there be? Even when encountering hardships, there shall never be a heart of retreat; one must not despise oneself due to shallow affinity or thin root qi.

One must screen out various external conditions. Generally, those learning the Dao must first cut off affinities and simplify affairs. If internally managing household chores and externally handling worldly matters, not only does it labor the form and enslave the mind, but it also entangles karmic obstacles and leads to attachment to self and others, with no end in sight! These must be screened out. This is what is meant by gradually reducing old affinities and not forming new ones.

Next, learn to sit in meditation. One must thickly pad the cushion and mat so the body does not suffer; loosen clothing and belts so Qi does not stagnate; lower the eyelids slightly; sit upright and straight. Align the ears with the shoulders, the eyes with the nose, and the nose with the navel. Do not lean or tilt while sitting; do not rely on supports. Be comfortable and natural. Breathing should not be coarse, nor rapid, nor held; do not suppress it. Its inhalation and exhalation must be continuous and lingering. Do not focus excessively on intention; when a thought arises, immediately perceive it, and upon perception, let it vanish. This is known as: fear not the arising of thoughts, only fear late perception. If one can do this, naturally the Four Elements will feel light and refreshing; this is the Dharma Gate of Peace and Joy.

However, sitting in meditation is the most difficult task. If one lacks inner stillness and stability, one inevitably binds the mind too tightly, leading to madness, and how can one sit peacefully? In the past, a martial artist admired the Dao and bowed to a master seeking instruction on sitting meditation. The master did not allow him to ascend the cushion, ordering him instead to perform tasks of chopping wood and carrying water. After more than a year, he begged permission to sit once. The master said: Once you ascend this cushion, you cannot come down; think about it yourself. Because he persisted in his request, the master allowed him to sit. Before half an hour had passed, he urgently requested to get down. The master ordered large stones to be placed pressing on his two legs. The pain was unbearable, and he shouted loudly: My profession is killing people! His old nature re-emerged. The master scolded and drove him away. The man left but returned, saying: I have served the master for a long time; please bestow a secret formula. The master said: Just now, when I pressed your feet with stone, did you feel pain? He said: Pain. The master said: Where there is pain, there is the Dao. The man then attained great enlightenment and sat peacefully until he achieved the Dao.

People learning today merely cannot bear this pain. If they truly considered the great matter of life and death, how could they cut off the natural affection between father and son? They would reflect: Impermanence may arrive in a single day; even a son cannot substitute for it. There is a true seed within the body itself. How could one cut off the affection between husband and wife? They would say: Husband and wife are birds of the same forest; when the deadline comes, each flies alone. What joy in the body's spouse compares to this? How could one let go of everything owned and used at home? They would say: We came empty-handed, we leave with empty fists; can Impermanence be bought off? If one penetrates this understanding and endures this pain, cutting ties completely with one stroke, what Dao cannot be achieved!