[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 13.153 # 廣弘明集 13.153 廣弘明集 13.153 - **Language:** Classical Chinese ### [13.153](https://indike.org/pramana/in.bauddha.taisho.2103.13.153) 君子曰。陽氣黃精經云。流丹九轉結氣成精。精化成神。神變成人。陽氣赤。名曰玄丹。陰氣黃。名曰黃精。陰陽交合二氣降精。精化為神。精神凝結上於九天。九天之氣下於丹田。與神合凝臨於命門。要須九過是為九丹。上化下凝以成於人。不云別有道神能宰萬物使之生也。通人曰。古來名儒及河上公。解五千文。視之不見名曰夷者精也。聽之不聞名曰希者神也。摶之不得名曰微者氣也。是謂無狀之狀無物之象。故知氣體眇莾。所以迎之不見其首。氣形清虛。故云隨之不見其後。此則敘道之本從氣而生。所以上清經云。吾生眇莾之中甚幽冥。幽冥之中生乎空同。空同之內生於太無。太無變化三氣明焉。一氣青。一氣白。一氣黃。故云。一生二。二生三。案生神章云。老子以元始三氣合而為一。是主人法體精是精靈。神是變化。氣是氣象。如陸簡寂臧矜顧歡孟智周等老子義云。合此三乘以成聖體。又云。自然為通相之體。三氣為別相之體。撿道所宗以氣為本。考三氣之內有色有心。既為色心所成。未免生死之患。何得稱常。君子曰。原道所先。以氣為體。何以明之。案養生服氣經云。道者氣也。保氣則得道。得道則長存。神者精也。保精則神明。神明則長生。精者血脈之川流。守骨之靈神。精去則骨枯。骨枯則死矣。故莊周云。吹呴呼吸吐故納新。彭祖修之以得壽考。挍此而言。能養和氣以致長生。謂得道也。 > The gentleman said: The Yangqi huangjing jing says: 'Flowing cinnabar undergoes nine transformations, and the coalesced qi forms essence. Essence transforms into spirit, and spirit changes into man. Yang qi is red, named Mysterious Cinnabar; yin qi is yellow, named Yellow Essence. Yin and yang unite, and the two qis bring down essence. Essence transforms into spirit; essence and spirit congeal and ascend to the nine heavens. The qi of the nine heavens descends to the cinnabar field, congealing together with the spirit at the gate of life. It must undergo nine cycles, which are the nine cinnabars. Transforming above and congealing below, man is formed.' It does not say that there is a separate god of the Dao capable of governing the ten thousand things and bringing them to life. The scholar versed in antiquity said: From ancient times, renowned Ruists and Heshang Gong, explaining the Five-Thousand-Word text \[of Laozi\], said: 'Looking at it and not seeing it is named yi, which is essence; listening to it and not hearing it is named xi, which is spirit; grasping it and not catching it is named wei, which is qi. This is called the shape without shape, the image without substance.' Thus we know that the substance of qi is vast and boundless, which is why meeting it, one does not see its head; the form of qi is pure and subtle, which is why following it, one does not see its back. This then describes the root of the Dao as being born from qi. Therefore the Shangqing jing says: 'I was born in the vast and boundless, in the deep obscurity. In the deep obscurity was born Kongtong; within Kongtong was born the Great Non-being. The Great Non-being transformed, and three qis became clear: one qi was blue-green, one qi was white, and one qi was yellow. Therefore it is said: One produced two, two produced three.' According to the Shengshen zhang: 'Laozi united the three qis of Original Beginning into one.' This is the master's bodily essence: essence is the spirit-soul, spirit is transformation, and qi is the appearance. As in the Laozi commentaries of Lu Jianji, Zang Jin, Gu Huan, Meng Zhiyou, and others: 'These three vehicles are combined to form the sacred body.' It also says: 'Spontaneity is the body of common characteristics, and the three qis are the body of particular characteristics.' Examining what the Dao honors, it takes qi as the root. Inspecting within the three qis, there are form and mind; since it is composed of form and mind, it cannot escape the calamity of birth and death—how could it be called eternal? The gentleman said: Tracing the precedence of the Dao, it takes qi as substance. How is this known? According to the Yangsheng fuqi jing: 'The Dao is qi; preserving qi, one attains the Dao; attaining the Dao, one endures long. Spirit is essence; preserving essence, the spirit is luminous; with luminous spirit, there is long life. Essence is the flowing river of the blood vessels, the numinous spirit guarding the bones; when essence departs, the bones wither; when the bones wither, there is death.' Therefore Zhuang Zhou said: 'Blowing and breathing, exhaling the old and inhaling the new; Pengzu practiced this to attain longevity.' Judging from this, being able to cultivate harmonious qi to bring about longevity is what is meant by 'attaining the Dao.' > — English (machine translation) (machine translation) - [Previous: 13.152](https://indike.org/pramana/in.bauddha.taisho.2103.13.152) - [Next: 13.154](https://indike.org/pramana/in.bauddha.taisho.2103.13.154) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2103.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.13.153) — English, machine translation ## Linked texts (1) - [辯正論](https://indike.org/pramana/in.bauddha.taisho.2110.6.141) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.13.153](https://indike.org/pramana/in.bauddha.taisho.2103.13.153) · Pramāṇa