Notes on Taisheng Xuan Jing in Ode to Taisheng Mysterious Classics to Eliminate Disasters and Protect Life.

The theory of mind and body forgetting, volume one.

Eight Articles of Yin Tian Zi

Twelve "Secret Purpose of Fixing Truth"

Cultivate one's morality and nourish one's qi

Loyalty and Essence Theory, Vol. 1

A volume of essays on fixed truth and essence.

A volume of "the secret of fixing the truth".

"Shangqing Tian Di Kung Fu Tu Jing" two volumes

The supernatant contains an elephant sword.

Lingbao wuyue Famous Mountain Dynasty Yijing Volume 1

Picking methods of pine leaves, etc. , a roll.

Deng Zhensi

Seal Ji on the tablet of Mr. Bai Zhen in Maoshan.

Biography of Su Qin, Volume I.

Sima Chengzhen's Taoist thought can best be reflected in the volume "A True Picture of Tongbai in the Morning of Dishi, Shangqing", such as "On Sitting Forgetting", "Tian Factor" and "On Letter". The theory of sitting and forgetting is about Taoist cultivation methods, but it involves many theoretical topics, reflecting the theoretical level of Taoism at that time.

The theory of sitting and forgetting begins with the elaboration of cultivation steps, and determines the position of sitting and forgetting in cultivation. He said: "Forgetting is the foundation of longevity (also). Therefore, the truth is refined, the clear form is in harmony with qi, the Tao is in harmony with qi, and the clear qi is in harmony with God. The body and Tao are invisible, that is, the Tao is obtained, the Tao is infinite, and the fairy has an end. If the husband is true, the Tao is true, so Shen Chengcheng is also. " The first step of training is forgetting, the second step is shaping, and the third step is refining gas. Sitting and forgetting is also refreshing, which is the primary stage of cultivation. After determining the position of sitting forgetting, the theory of sitting forgetting points out that sitting forgetting was said by Zhuangzi, which is too definite in the fixed view, and defines sitting forgetting in its own language. He said: "So, you can settle your heart first and benefit from it (wisdom), so that you can forget everything and melt your heart into a lonely place. This is called sitting and forgetting." This definition shows that the connotation of sitting and forgetting understood by the theory of sitting and forgetting in form and mind is very simple, but it is just a matter of forgetting one's mind.

Next, the theory of sitting and forgetting criticizes the theory of seven-order sitting and forgetting, which is broad and complex, with simple meaning and arguments. He said: "Therefore, people read it, but think about its chapters and paragraphs and remember that its door just sits, not forgets." If you forget your husband, why not forget him! "Sit and forget theory holds that the method of sit and forget must be simple, in order to reach the state of forgetting everything. The seventh preface, On Sitting Forgetting, is full of red tape. There are so many contents in a monk's mind, how can he forget them? Isn't his mind flying!

Sima Chengzhen once wrote "Ode to Tai Sheng's Mysterious Classics to Eliminate Disasters and Protect Life", focusing on the method of being open-minded, empty and clear-minded, which is similar to the seventh-order "On Sitting and Forgetting". Its propagandists have their own ways, emphasizing the importance of cultivating the mind and nature, which is easy to be considered as only cultivating nature and not life. However, the ode does not regard understanding nature as the highest stage of cultivation, but as a means to break Jaken. It is one of the means for qualified people to get lost, and what is really immortal is that you can go straight to the source without explanation. There is a saying in Ode: "If you want to see clearly, you must rely on catastrophe lights." "If you don't realize it, you will doubt it" (35). In the preface, Sima Qian also said that the mysterious purpose of understanding the mind and seeing the nature was inspired by the Emperor of Heaven, and the scripture was written by the old gentleman in Taishang to guide the people. This is different from the purpose of the seventh-order theory of sitting and forgetting, but it is consistent with the idea that sitting and forgetting is the foundation of longevity in the theory of sitting and forgetting. Sima Chengzhen said that the Buddha and the old gentleman on the throne were still "separated at one breath and merged with each other" [36]. The implication is that someone needs to repair his life. The highest stage is the Taoist way achieved through forgetting.

The simplicity and complexity of the method depend on the position of sitting and forgetting and the content of the exercise. The theory of sitting and forgetting explains that "no body" is not no body, but forgetting the body, which shows that practice cannot but exercise. He said: "Those who cherish longevity are both gods and forms. Therefore, Gankun is the accumulation of easy, and Gankun is destroyed when it doesn't see easy. The shape is a house of sex. If it fails, there is nothing. If there is nothing in sex, what is it to me? Therefore, it is so expensive. " The theory of sitting and forgetting emphasizes both physical and mental cultivation. It criticizes the seventh-order theory of the spirit of sitting and forgetting to practice alone. He said, "If you only cultivate your mind but not your health, and you destroy your house and live in the open air, is God safe?" The theory of meditation and forgetting is more important than God. It says that if there is only God and there is no form to rely on, people will become dissidents and wandering souls. Examples such as people dying of confusion, turning people into stones, and turning people into shackles also illustrate that "mind can't be relied on." His criticism said: "Husband and those who threaten integrity and distortion are not spending their birthdays empty!"

Finally, the theory of sitting and forgetting defines sitting and forgetting: "It is the order of seeking Tao, and sitting and forgetting first." Those who forget are doomed to die. So, the first mistake, the second heart, and the heart, suddenly there is no cover, but there is no foundation under the heart, which is too fixed. "That is to say, forgetting is a fool, a heart, a god, a way, and it's not that complicated. More importantly, the theory of sitting and forgetting emphasizes not to stay in the stage of sitting and forgetting, but also to refine your body on this basis. He said: "since it is too fixed, the benefits will be born. Although the benefits are innate, they will not hurt the decision. But we can see the fallacies and realize that they are wonderful, and this body may be lost by Tao Zhu of Yin and Yang. Borrow the elixir to emerge, and then ascend to the invisible, out of the surface of the chemical machine, into the infinite door, and make a contract with the Tao. This is called Tao, and then Yin and Yang are controlled by me, no longer. "

In a word, the theory of sitting and forgetting in form and spirit advocates both form and spirit, that is, double cultivation of life, criticizes the theory of sitting and forgetting in seven orders, and only cultivates nature and not life. Judging from other works and practices of Sima Chengzhen, he advocated the dual cultivation of life. For example, he is proficient in external alchemy, and he wrote "Song of Cao Ling, a White Cloud Fairy"; He is proficient in the art of persuasion and has written On the Essence of Persuasion. Many biographies about Sima Chengzhen describe his skills of ploughing, guiding and baiting.

"Tianyinzi" said: "There is a gradual divination, and the Tao has a gradual door. People can't be enlightened in the cultivation of truth, but they should do it step by step and steadily. Therefore, we should set up a gradual door and observe what I have entered, so that the Tao can be seen. " Under the command of the idea of "step by step", Sima Chengzhen put forward five cultivation methods, namely, fasting, living in peace, thinking, forgetting and enlightenment, which are collectively called "five doors" In terms of self-cultivation, Sima Chengzhen advocated a gradual approach. He believes that the practice of practicing nature can be gradual, and then enlightenment can be achieved. His thought is fully reflected in the Theory of Evolution, which also conforms to the law of mutual change of quality in materialist dialectics.

The theory of faithfulness and essence records the methods of "taking five teeth", "being too clear to move qi", "taking six or five qi", "taking three or five qi", "nourishing five elements of qi" and "taking qi to treat diseases", and discusses the problems related to human life, which can further show the operability of his life philosophy. Due to the long-term wrong positioning of Sima Chengzhen's works, a general impression is obtained that Sima Chengzhen's ideological course has undergone a great turning point from life-training/shape-training to nature-training/spirit-training. However, except Ode to the Life-saving Sutra, all other works of Sima still emphasize the cultivation of form and spirit, and only the stone-carved edition of On Sitting Forgetting emphasizes the cultivation of form and spirit, which should be made by Sima in his later years, so it can be said that Sima's basic position has not changed all his life. Song of Nursing Students mainly discusses the problems of existence and mind, which is not involved in the Book of Nursing Students itself. From Pan's Preface to Daomen Classic, it can be seen that the Taoist thought of Shangqing School in Mao's early period may mainly come from Confucian classics such as Benji Classic and Konghai Classic in the Southern and Northern Dynasties. Sima Chengzhen's Ode to Nursing Students is a work that pays attention to the soul. It should be a practice of actively absorbing other ideological resources in his prime to improve the teachings of the Qing School, rather than a careful work in his later years after his ideological turn. As a master of Sima, Wang inherited two completely different academic traditions: Zang's thought of emphasizing metaphysics and Tao Hongjing's study of respecting purity. Pan and Sima mainly inherited the latter, and the only one in Sima's works that clearly reflects a strong metaphysical color is Ode to Defending Life. Ode to Defending Life is the most abundant work of Sima Chengzhen, but it is also the least representative one of his works. If you think that the Buddhist thought in it represents his own thoughts, it is all wet. Life-saving Sutra was written by Sima's previous Taoist predecessors at that time. At that time, it was written by six schools and seven schools. The Buddhist thoughts in this book were brought into his thoughts, not his own, and his own Taoist thoughts were very pure and pithy, without losing the demeanor of the previous masters. It is not surprising for the literati masters of the Qing school.

Ode to the Life-saving Sutra is different from the general annotation, and it is annotated in the form of ode. Except the preface, there are 37 full-text ode poems, which can only be done by Sima Cheng, a town with profound literary accomplishment. Ode to Nursing Students hardly mentions what Sima Chengzhen attaches great importance to, but mainly discusses existence and mind. The former makes this book the only metaphysical work in the strict sense among all the works of Sima Chengzhen. Sima Chengzhen said that "space and color are innate", so his understanding of color space is actually whether there is or not. He has many original opinions on existence, but he thinks that Tao is "out of nothing" and things are "out of nothing", which is rather strange. In fact, that is to say, things are tangible existence produced in Tao, and Tao is the intangible essence of universal things. Generally speaking, Sima Cheng's understanding of what is right and wrong is not profound, because the ideal realm of Taoism he knows has always been the soaring of the body.

What is more important is the mentality. Let's start with sex. Sima Cheng Zhen's words are never rigorous. He said "Tao is nothingness", but looking through the scriptures, the essence of this sentence is that nature is nothingness, not that the Tao owned by man is nothingness. Sima Cheng Zhen used words such as truthfulness, positivity, self-nature and spirituality. When talking about sex. He believes that sex is inherent in all beings and will not be polluted, but the problem is that he never talks about the relationship between sex and Tao. Then the heart. Sima Chengzhen believes that "the source of the heart" is the Tao. Heart source is a Buddhist concept, which refers to the original pure heart. Influenced by Tathagata's Tibetan thought, Sima Chengzhen equated the source of mind with Tao, but it is obviously not advisable to simply copy Buddhist philosophy, because the mind is an individual and the Tao is a complete collection. From the standpoint of Taoist philosophy, heart and Tao can't be completely equal in any case, and at most they can only be said to be similar to the relationship between Brahms and Brahms in Vedanta philosophy. In the whole heavy metaphysics, including the book "Ode to Defending Life", the main meaning of the concept of mind is the knowledge mentioned by Indian philosophy, but heavy metaphysics is Taoist philosophy after all, so the real heavy metaphysics can only be Taoism, not nihilism, nor mind, nature or reason. The philosophical position of Ode to Defending Life is close to the theory of mind and nature, because it is only an attempt by Sima Chengzhen and cannot represent his position. The theory of mind and nature itself is unacceptable for emphasizing metaphysics. Sima Chengzhen believes here that all beings suffer because their hearts are out of order, and the only way to solve this problem is to observe their hearts. There are only two problems with the heart, one is restless and the other is unclean. If there is something wrong with the heart, sex will be covered up and reversed, separated from the Tao. As long as the mind grasps sex, the mind can return to its original state and gain enlightenment.

Sima Chengzhen's works, except Ode to the Life-saving Sutra, all advocate exquisiteness, both in form and spirit. Although Ode to the Life-saving Sutra is a monograph by Sima Chengzhen, we can still see some of his consistent styles. For example, he used the concepts of truth and God, and Sima Cheng Zhen used truth as a noun, but the truth as a noun obviously has no practical significance. Moreover, the god he said is not the physical spirit of Taoism, but the "god" in the Book of Changes, just like the field factor. These are not commonly used in metaphysics, but the habits of the Qing school. Here, he thinks that he should get carried away and refine his shape, just like the theory of sitting and forgetting. Besides figure, he also mentioned figure. It can be seen that even in ode to nursing students, he just didn't emphasize rather than forget his consistent tradition of shaping.