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元神識神第二 |
Chapter Two - Primordial
spirit, Discerning Spirit |
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呂祖曰： |
The
Patriarch Lu said: |
| 2.1 |
天地視人如蜉蝣，大道視天地亦泡影。惟元神真性，則超元會而上之。其精氣則隨天地而敗壞矣。然有元神在，即無極也。生天生地，皆由此矣。 |
The
Heaven-and-earth sees man as mayfly. The great Tao sees
Heaven-and-Earth also as visionary bubble. Only the primordial
spirit of real born nature, goes beyond time
cycles and excels it. Its prana and
essence corrupt together with Heaven-and-Earth. Yet with
the presence of the primordial spirit, being unbounded, Heaven and
Earth can be created from this. |
| 2.2 |
學人但能守護元神，則超生在陰陽之外，不在三界之中。此惟見性方可，所謂本來面目也。 |
If the
disciple can guard and protect the primordial
spirit, then he can reincarnate outside Yin and Yang, beyond the three
realms. This is only by revealing one's born nature, the
so called original face. |
| 2.3 |
凡人投胎時，元神居方寸，而識神則居下心。下面血肉心，形如大桃。有肺以覆翼之、肝佐之、大小腸承之。 |
When a
mortal takes shelter in an embryo, the primordial
spirit resides in the square inch (in between the
eyebrows), and the discerning spirit resides in the lower heart. The lower heart of blood and
flesh, is of shape like a big peach, with the lungs to cover
and shelter it, the liver to assist it, and the intestines to bear
it. |
| 2.4 |
假如一日不食，心上便大不自在。以至聞驚而跳，聞怒而悶。見死亡則悲，見美色則眩。頭上天心何嘗微微些動也。 |
If one do not eat for one day, the heart will feel very uneasy. Such that it
throbs when hearing something fearful, and stifles when hearing
something enraging. Seeing death, then it feels
sad. Seeing beauty, then dazzled. But the celestial
heart on top, when has it ever slighty move a little? |
| 2.5 |
問天心不能動乎？方寸中之真意，如何能動。到動時便不妙，然亦最妙。 |
Asked if
the celestial heart can not move? The real intention in the square inch (in between
the eyebrows), how can it move? When it moves, then it
is no good, yet also most wonderful. |
| 2.6 |
凡人死時方動，此為不妙。最妙者，光已凝結為法身，漸漸靈通欲動矣。此千古不傳之秘也。 |
At the
time when a mortal dies, it moves. This is no good. What
is most wondrous is when the light has already congealed to become
the theurgical body, gradually becoming intelligent and desires to
move. This is the secret not conveyed throughout ages. |
| 2.7 |
下識心，如強藩悍將，欺天君闇弱，便遙執紀綱。久之太阿倒置矣。今凝守元宮，如英明之主在上。二目回光，如左右大臣盡心輔弼。內政既肅，自然一切奸雄，無不倒戈乞命矣。 |
The lower discerning
mind, is like a
strong vassal or bold general, who deceives the
fatuous and weak emperor, and takes charge of the law and
order in the far off place. As time passes, it is
like surrendering the handle of your sword to
others. Now fix and keep attention on the primordial
house, like a brilliant emperor sitting high on the
throne. Revert light from the two eyes,
like ministers assisting wholeheartedly on both
sides. With internal affairs strictly in order, then
naturally all treacherous heroes will present themselves with lances
reversed ready to take orders. |
| 2.8 |
丹道以精水、神火、意土三者，為無上之訣。精水云何，乃先天真一之 。神火即光也。意土即中宮天心也。以神火為用，意土為體，精水為基。 |
The Tao
[i.e. the way] of the elixir considers the 3 elements of the
watery essence, the fiery
spirit and the earthy intention as the supreme knack.
What is the watery essence? It is the pre-heavenly prana of real
unity. The fiery spirit is namely light. And
the earthy intention is namely the
celestial heart at the middle house.
The watery essence is the base, giving rise to the body of the
earthy intention,
which functions through the fiery
spirit. |
| 2.9 |
凡人以意生身。身不止七尺者為身也，蓋身中有魄焉。魄附識而用，識依魄而生。魄陰也，識之體也。識不斷，則生生世世。魄之變形易質無已也。 |
The body
of a mortal is borned from intention. This body is not only the body
which is seven feet tall, because the ghost in white is also inside the
body. The ghost in white adheres to the discerning consciousness to function.
The discerning consciousness adheres
to the ghost in white to live. The ghost in white is Yin, being the body of the discerning
consciousness. If the discerning consciousness is not interrupted,
then gneration after generation it continues, during which
the ghost in white has transformed and changed its quality many many
times. |
| 2.10 |
惟有魂，神之所藏也。魂晝寓於目，夜舍於肝。寓目而視，舍肝而夢，夢者神遊也。九天九地，剎那歷遍。覺則冥冥焉，淵淵焉，拘於形也，即拘於魄也。 |
Only the
nebulous ghost, is where the spirit
hides. In daytime the nebulous ghost stays in the eyes. At
night, it takes shelter in the liver. Staying in the
eyes, it sees. Taking shelter in the liver, it dreams.
Dreams are visiting of the spirit. In an
instant, it experienced all over the nine skies and nine
earths. In sleep, it is in deep silence, being detained
by the body, i.e. detained by the ghost in white. |
| 2.11 |
故回光所以鍊魂，即所以保神，即所以制魄，即所以斷識。古人出世法，煉盡陰渣，以返純乾，不過消魄全魂耳。回光者，消陰制魄之訣也。雖無返乾之功，止有回光之訣，光即乾也。回之即返之也。 |
So, revert the light to temper the nebulous ghost, so as to preserve the
spirit, so as to check the ghost in white, so as to interrupt discerning consciousness. The
ancient's method to escape from this world, is just to temper
all dregs of Yin, so as to return to pure Qian (the creative power) - Just to
annihilate the ghost in white and perfect the nebulous ghost.
Reverting the light, is the knack to annihilate Yin to check the ghost in
white. Although it can not achieve returning to
Qian, but only the knack to revert
light. As light is namely Qian, revert to it is the same
as returning to Qian. |
| 2.12 |
只守此法，自然精水充足，神火發生，意土凝定，而聖胎可結矣。蜣螂轉丸，而丸中生白，神注之純功也。糞丸中尚可生胎離殼，而吾天心休息處，注神於此，安得不生身乎。 |
Only
keeping to this method, then naturally the watery essence will be
sufficient, for the fiery
spirit to bloom, and the earthy intention to congeal and settle, then the
holy embryo can be borne. The dung beetle rolls ball of
dung, and give birth to life, this is purely achieved
by attention of the spirit. Even in balls of dung
can an embryo be grown till it shed its shell, if we put
attention to the celestial heart where the spirit rests, how can a body not be
born? |
| 2.13 |
一靈真性，即落乾宮，便分魂魄。魂在天心，陽也，輕清之也。此自太虛得來，與元始同形。魄陰也，沉濁之氣也，附於有形之凡心。 |
The Holy
Spirit of our real born nature, having descended into the house of
Qian (where creation begins), then
differentiates into the nebulous ghost and the ghost in white
. Being at the celestial heart, the nebular ghost is Yang, being clear and light prana. This
comes from the Great Void, and are the same form as
primality. The ghost in white is Yin, being dense and turbid prana, attaches
to the mortal heart of bodily form. |
| 2.14 |
魂好生，魄望死。一切好色動氣，皆魄之所為，即識神也。死後享血食，活則大苦，陰返陰也，物以類聚也。學人鍊盡陰魄，即為純陽也。
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The nebulous ghost is fond of
life, the ghost in white seeks death.
All sensuality and excitement are deeds of the ghost in white, i.e. the
discerning spirit. After death, it enjoys feeding on
blood sacrifice. When alive, it suffers greatly,
because Yin returns to Yin, through the principle of like
attracts like. If the disciple can temper all of
the ghost in
white of Yin, then he
is purely Yang. |
