The Hundred Words Stele
by Lu Dongbin
and commentary by Zhang Sanfeng

Translated by Akrishi, 2007/3/26

IMG: Golden line

1.1 養氣忘言守, Nourish prana by holding to giving up speech,
凡修行者,先須養氣。養氣之法,在乎忘言守一。忘言則氣不散,守一則神不出。訣曰:緘舌靜,抱神定。 The practitioner should first nourish prana. The method is to give up speech and hold to One. Giving up speech, then prana will not be dissipated; Holding to One, then spirit will not be outward. The knack says: "Tie your tongue and be silent, embrace the spirit to be settled".
1.2 降心為不為。 and subdue mind in acting and not acting.
凡人之心,動盪不已。修行人心欲入靜,貴乎制伏兩眼。眼者心之門戶,須要垂簾塞兌。一切事體,以心為劍。想世事無益於我,火烈頓除。莫去貪著。訣云:以眼視鼻,以鼻視臍。上下相顧,心息相依。著意玄關,便可降伏思慮。 The mind of a mortal man is always turbulent. If the practitioner desires to quieten his mind, what is important is to subdue the two eyes. The eyes are the doors of the mind, need to lower the eyelips to block sensation. To deal with the main part of all things, take the mind sharp as a sword. Think of worldly affairs as not beneficial to me, then the raging fire of desires will be removed immediately. But do not depart from desires. The knack says, "With the eyes, look at the nose; Aiming through the nose, look at the navel. Looking both back up and down, with mind and breathing mutually depending. And put attention at end of the collapse, then one can subdue thoughts."
2.1 動靜知宗祖, Know the ancestor throughout silence and dynamism,
動靜者,一陰一陽也。宗祖者,生身之處也。修行人當知父母,未生之前,即玄牝也。一身上下,乾坤八卦,五行四象,聚會之處,乃天地未判之先,一點靈光而成,即太極也。心之下,腎之上,彷彿之內,念頭無息所起之處,即是宗祖。所謂動靜者,調和真氣,安理真元也。蓋呼接天根,吸接地根。即闔戶之謂坤、闢戶之謂乾。呼則龍吟雲起,吸則虎嘯風生。一闔一闢,一動一靜。貴乎心意不動,任其真息往來,綿綿若存。調息至無息之息,打成一片。斯神可凝,丹可就矣。 Silence and dynamism is one of Yin and one of Yang. The ancestor is where the body is born from. The practitioner should know the parents, from which one is born, i.e. the female Hsuan. Up and down our body, where Qian [i.e. heaven], Kun [i.e. earth] and the eight trigrams, the five steps and the four phenomena get together, is namely the Tai Chi, which is formed by the one light of the soul, before heaven and earth are divided. Under the heart, and above the kidneys, in an instant and in an flash, where idea ceaselessly rise, is the ancestor. So called throughout dynamism and silence, is to regulate and harmonize real prana, settle and make orderly our real primordium. Because exhaling connects the heavenly root, and inhaling connects the earthly root. Namely closing the door is called Kun, and opening the door is called Qian. Exhaling then the dragon whoops and clouds rise; Inhaling then the tiger howls and wind generated. And in opening or closing, dynamism and silence, what is important is for the intention of the mind not to move, and let the real prana come and go, continuing like a cotton thread, barely existing. When breath is regulated to breathing ceased, integrated as one wholeness, then the spirit can congeal, and the elixir can be accomplished.
2.2 無事更尋誰。 and with nothing in mind who else to seek?
若能養氣忘言守,降伏身心。神歸炁穴,意注規中。混融一炁,如雞抱卵,如龍養珠。念茲在茲,須臾不離。日久工深,自然現出黍米之珠。光耀如日,默化元神。靈明莫測,即此是也。 If one can nourish prana and hold to giving up speech, and subdue the mind and body. Then let spirit return to the den of prana, intention attends to the centre of the circle. Fuse into one prana, like a chicken embracing her eggs, or like a dragon nourishing his ball. Keep mind now in here, not departing even for an instant. In time when work done deepens, naturally will appear the millet pearl, blazing like the sun, and silently manifesting the primordial spirit. Unmeasurable spiritual brilliance is in this.
3 真常須應物,應物要不迷。 The real ordinary mind should response to object sensed,
but in responding should not get lost.
此道乃真常之道,以應事易於昏迷,故接物不可迷於塵事。若不應接,則空寂虛無。須要來則應之,事去不留。光明正大,乃是不迷。真性清靜,元神凝結。訣曰:著意頭頭錯,無為又落空。 This path is the real ordinary Way. Because in responding to things, one's mind easily get dull and lost, so in contacting objective things, one should not get lost in dusty things. But if not responding to things or not contacting objects, then mind is in empty silence and in vagueness. One should respond to things when it comes, and not to leave a trace when it pass away. With fairness, then one will not get lost. If the real innate nature of our mind is in clarity and tranquillity, then the primordial spirit will congeal. The knack says, "Put attention then all wrong, let go again come to nothing".
4 不迷性自住,性住氣自回。 Not get lost then the true nature of one's mind will reside by itself,
and when mind's innate nature resides, then prana will revert by itself.
凡人性烈如火,喜怒哀樂,愛惡欲憎,變態無常。但有觸動,便生妄想,難以靜性。必要有真懲忿,則火降;真寡慾,則水昇。身不動,名曰煉精。煉精則虎嘯,元神凝固。心不動,名曰煉氣。煉氣則龍吟,元氣存守。意不動,名曰煉神。煉神則二氣交,三元混,元氣自回矣。三元者,精氣神也。二氣者,陰陽也。修行人應物不迷,則元神自歸,本性自住矣。性住則身中先天之氣自回,覆命歸根,有何難哉!訣曰:迴光返照,一心中存。內想不出,外想不入。 The innate nature of the mind of a mortal man is raging like a fire, with attitudes changing constantly - feelings of pleasure, anger, sorrow and joy, love and hatred, antipathy and desire. When triggered, will generate Self-forgetting thoughts, and is difficult to quieten our mind's nature. One must really guard against anger, then fire surrenders; Really have few desires, then water rises. Body not moving is named as refining essence. Refining essence, then breaths like the tiger howls, and the primordial spirit congeals and solidifies. Mind not moving is named refining prana. Refining prana, then breathes like the dragon whoops, and primordial prana keeps its existence. Intention not moving is named refining spirit. Refining spirit, then the two prana mates, the three primordia blends, and primoridal prana reverts by itself. The three primordia are essence, prana and spirit. The two prana are Yin and Yang. If the practitioner does not get lost in responding to objects, then the primordial spirit will return by itself, and the nature of his mind resides by itself. When mind's nature resides, then the pre-heavenly prana of the body will revert by itself. So, what so difficult to return to life and back to its root? The knack says, "Revert light to shine backwards, let mind be undivided in middle. Inner thoughts not emerging, outer thoughts not entering."

IMG: Golden line

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