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Zi Jing Ge 紫经阁, 249 South Bridge Road, Singapore (2026)

26/06/2026

《金丹道法专题讲座》
主讲者：大江西派第七代弟子马炳文
道长（合阳子）
新加坡德教会紫经阁主办

《金丹道法》
性命双修的金丹道法是步入健康长寿及超凡入圣的最佳途径。

今天讲题中列有书面纲目，现在按此纲目逐条报告如下：

一、何谓性命
二、何谓金丹
三、修炼金丹要先从「修心炼性」做起
四、修炼金丹的步骤
五、大道之体用
六、何谓明师为何要尊师重道
七、谈一子得道九祖升仙
八、谈圣真之事业
九、谈修成正觉，登于大明之上的境界开端。

一、何谓性命
「性」就是人的元神，「命」就是人的精气与肉体，两者配合才有智慧及肉体的灵活运用，古人云：「性而心也，一灵之中炯；命而身也，一气之周流。」。可知性命是人类生存在世必备的灵能本质，也就是上天赋予人类的唯一本钱。

1、生死之由来---当父母媾精之后，合成一点胎元，从此在母腹之中混混沌沌，无知无识，孕育成长，便是生的开始；及至胎熟蒂落，脱离母腹成就了单一之体，由婴儿开始，过了ㄧ天就少一天，便是死的开始﹗这是生理方面的自然现象，老子说：「其生也柔弱，其死也刚强。」，这虽然可以拿初生的婴孩，四体柔弱，与年迈的老人，骨节刚强相比，可以立刻分辨；但也可以启发人类只要能存赤子之心，遵照老子学说中的「能如婴儿乎？」「如婴儿之未孩」，自然由于心理上的年轻柔弱，而转变生理上的老化，以求返老还童，古人说：「有赤子之心，始有赤子之体。」大家可以实行守柔守弱，以挽衰老。

2.天授与自取---我们每一个人的身心之中，都有一个主人，也就是唯一的主宰，叫做本性，又叫做元神，所谓灵性是也。古圣曰：「天命之谓性」，这点灵性，是天的给予，天字的解释就是大道本体，古人所谓「无极」是也，这个无极之中，含有生天生地生人的最高能源叫做「真阳」，当人的胚胎初结之际，这点真阳，即打入胚胎之中，加以孕育涵养，到了降生为人之后，便成为人的灵性。在人体之中，统驭了全身的精气脉络细胞及结构，而使人有个灵活的个体，这一点真阳，由于大道的赋予，人才能为万物之灵，这就是古人所说：「人得一以灵」是也。至于上面的天，下面的地，也是由于大道中的真阳一一赋予，那么---天才能清，地才能宁，此即是古人所说：「天得一以清，地得一以宁。」是也。
天地人叫做三才，而天地所得真阳的份量，虽较人类为多，但三者的质量，皆是一样。我们所说的三才合一，在本体上来讲，根本便是一体的，但是上天无私，大地无欲，它所得到的先天真阳，可以常存，而人呢？因为多私多欲耗散真阳，不得长保，所以人命不能和天地一样的长久，此即古人所说：「得天授于人生之初，败于已生之后。」是也。
无知的愚人，不知失掉精气神，便是失掉真阳，失掉真阳，就是失掉性命，人之自取其死，实在愚昧而又可悲﹗然而有没有起死回生之道，人可自修自取呢？曰：「有」。此即性命双修的金丹道法是也。兹将金丹道法逐节释明如后：

二、何谓金丹
「丹」之一字，是日月二字结合而成，日月二字，比作阴阳，又比作神气，即是神气二物合一之后，所产生的第三物品。「金」字有两解，人的本性是先天无极真阳，又名干金，此其一也。至于修炼金丹之金，是取喻如鍜炼黄金ㄧ般，当匠人炼金之前，先从土、石、泥、砂之中，捡取金沙纳入炉中，鼓风吹火，把土沙泥沙中之金，熔成一团，当真金出矿之后，永远是金，不复是土石泥沙了。这是修道炼丹的一个比喻，盖人身之中，有十件宝物，其价值之崇高，是万金难买，故拿它比作金砂。这十件宝物是：精气神三宝，加上金木水火土五行(五脏)之英，以及大阴大阳二气，合而成十，这十件宝物，如果能有方法把它合一，和本性元神结合一体，便是超凡证圣的凭借---所谓金丹圣胎金刚不坏的法身了🙏
后续……

【English Translation】

Special Lecture on the Golden Elixir Dao Method

Presenter: Master Ma Bingwen (He Yang Zi), Seventh-Generation Disciple of the Great Western Jiang School
Hosted by: 新加坡德教会紫经阁

The Golden Elixir Dao Method

The Dao method of cultivating both nature and life — known as the Golden Elixir (Jin Dan) — is the optimal path to health, longevity, and transcendence beyond the mundane.

Today’s lecture follows a written outline. I shall now present each section in order:

1. What are Nature and Life?
2. What is the Golden Elixir?
3. Cultivation of the Golden Elixir must begin with “cultivating the mind and refining the nature.”
4. The stages of Golden Elixir cultivation.
5. The essence and function of the Great Dao.
6. What is an enlightened teacher, and why must we respect the teacher and honor the Dao?
7. On the saying: “One disciple attains the Dao; nine generations of ancestors ascend to immortality.”
8. On the work of the sages and immortals.
9. On the beginning of the state of attaining perfect awakening and ascending to great luminosity.

1. What Are Nature and Life?

“Nature” (Xing) refers to the primordial spirit of a person. “Life” (Ming) refers to one’s vital essence, breath, and physical body. Only when these two are harmonized can there be wisdom and the full function of the body. As the ancients said:

“Nature is the heart — a luminous spirit shining within;
Life is the body — a flow of vital energy circulating throughout.”

Thus, nature and life constitute the essential spiritual capacity by which human beings exist in this world — they are the sole endowment bestowed by Heaven upon humanity.

1.1 The Origin of Life and Death

When the parents’ essences unite, a single embryonic source is formed. From that point, within the mother’s womb, in a state of undifferentiated混沌 (primordial chaos), without knowledge or recognition, the fetus gestates and grows — this is the beginning of life. When gestation is complete and the child is delivered, becoming an independent being, life as a separate entity begins. From infancy onward, each day that passes is one day less — this is the beginning of death. This is the natural course of physiology.

Laozi said:

“That which is alive is soft and yielding; that which is dead is hard and rigid.”

This can be observed by comparing the tender softness of a newborn with the stiff joints of the aged — the difference is immediately apparent. Yet this also reveals a profound teaching: if one can preserve the heart of a child, and follow Laozi’s words — “Can you be like an infant?” — and “like an infant who has not yet learned to smile,” then psychological softness and gentleness may transform physiological aging, leading to rejuvenation. The ancients said:

“Only with the heart of a child can one have the body of a child.”

One may practice holding to softness and gentleness as a means to reverse the process of decline.

1.2 Heaven’s Gift and Self-Acquisition

Within each of us dwells a master, a unique sovereign — this is called original nature, also known as primordial spirit, or spiritual intelligence. The ancient sage said:

“What Heaven endows is called nature.”

This spiritual nature is the gift of Heaven. The term “Heaven” here refers to the primordial essence of the Great Dao — what the ancients called the “Ultimateless” (Wuji). Within this Wuji lies the supreme energy that generates Heaven, Earth, and all beings — called “True Yang.” At the moment of conception, this True Yang is implanted into the embryo, nurturing it through gestation. Upon birth, it becomes the spiritual nature of the person. Within the human body, it governs all vital essences, breath, energy channels, cells, and structures, giving the individual a functioning, integrated form. It is by virtue of this True Yang — bestowed by the Great Dao — that humanity becomes the most sentient of beings. As the ancients said:

“Through the One, humanity gains spiritual awareness.”

Likewise, Heaven above and Earth below also receive this True Yang from the Great Dao — thus Heaven becomes clear, and Earth becomes stable. As it is said:

“Through the One, Heaven gained clarity; through the One, Earth gained stability.”

Heaven, Earth, and Humanity are called the Three Powers. Although Heaven and Earth receive a greater measure of True Yang than humanity, the essential quality is the same in all three. When we speak of the unity of the Three Powers, we are speaking of their fundamental oneness.

But while Heaven is selfless and Earth is free of desire, their innate True Yang endures. Humanity, however, is fraught with selfishness and desire — dissipating True Yang and losing its enduring nature. Thus, human life cannot endure as Heaven and Earth do. As the ancients said:

“What Heaven bestows at birth is lost after birth.”

Ignorant people do not realize that losing vital essence, breath, and spirit is the same as losing True Yang — and losing True Yang is losing life itself. How pitiable and foolish it is to bring about one’s own death!

Yet is there a way to reverse this process — a way for humans to cultivate and retrieve what was lost? The answer is: Yes. This is precisely the Dao method of cultivating both nature and life — the Golden Elixir. The following sections will explain this method in detail.

2. What Is the Golden Elixir?

The character “Elixir” (丹, Dan) is composed of the characters for “Sun” (日) and “Moon” (月), combined. These represent Yin and Yang, as well as Spirit and Breath. When Spirit and Breath are united, a third substance is produced — this is the Elixir.

The character “Golden” (金, Jin) has two meanings: First, human nature itself is the True Yang of the primordial Wuji — also known as Qian-Gold (the pure Yang principle). Second, the term “gold” is used as an analogy: just as a goldsmith extracts gold ore from earth, stone, mud, and sand, places it into a furnace, and refines it through blowing and fire until the pure gold emerges — once refined, it remains gold forever, never reverting to its original form.

This analogy applies to Daoist cultivation. Within the human body, there are ten treasures — invaluable beyond measure, akin to gold sand. These are:

· The Three Treasures: Essence (Jing), Breath (Qi), and Spirit (Shen);
· The Five Elements (Wu Xing) — Metal, Wood, Water, Fire, and Earth — represented by the five internal organs;
· The two energies of Greater Yin and Greater Yang.

These ten treasures, when unified and integrated with one’s original nature and primordial spirit, become the foundation for transcending the mundane and attaining sagehood — what is known as the Golden Elixir, the sacred embryo, the indestructible Dharma body.

附注 / Note:
此英文翻译仅供辅助理解之用，一切法义与教理，均以中文原文为准。
This English translation is provided for auxiliary understanding only. The original Chinese text remains the sole authoritative source for all Dharma meanings and teachings.

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新加坡德教会紫经阁
Facebook.com/Zi-Jing-Ge-81-1981997788686310/

25/06/2026

《呼吸的觉知》

我们的呼吸系统、心脏、大脑和自主神经系统，都要依靠着呼吸的调节才能正常运作。

生活中感到紧张时，我们很可能立即发现呼吸的变化，以及它给身体带来的影响。受到惊吓或意外时，人会无意识地屏住呼吸；感到焦虑、承受压力时，呼吸则变得短浅而急促。

呼吸随时反映着精神的状态。完美而精细的呼吸，是深沉、均匀、安静的，有横膈膜的参与，吸气与呼气时长相等，在吸与呼之间、呼与吸之间均无停顿。

日常生活中的紧张与压力，已经扭曲了呼吸的自然节奏。如何有意识地重建正常的呼吸模式？我们可以从“静坐”与“冥想”的修行中，真正体悟到这一切——也就是“呼吸的觉知”。这不是文字解释，不是道理解说，而是可以从内觅感觉到的……

【English Explanation】

Awareness of Breath

Our respiratory system, heart, brain, and autonomic nervous system all rely on the regulation of breath to function properly.

In moments of tension, we often notice changes in our breathing and their effects on the body. When startled or surprised, we unconsciously hold our breath; when anxious or stressed, our breathing becomes shallow and rapid.

Breath reflects the state of the mind. An ideal and refined breath is deep, even, and calm, with the diaphragm engaged, inhalation and exhalation equal in length, and no pause between them.

The stress of daily life distorts the natural rhythm of breathing. How can we consciously restore a healthy breathing pattern? Through the practice of sitting meditation and contemplation, we can truly come to know this — this is the “awareness of breath.” It is not a matter of words or explanations, but something that can be felt from within.

附注 / Note:
此英文翻译仅供辅助理解之用，一切法义与教理，均以中文原文为准。
This English translation is provided for auxiliary understanding only. The original Chinese text remains the sole authoritative source for all Dharma meanings and teachings.

欢迎网上转发分享

新加坡德教会紫经阁
Facebook.com/Zi-Jing-Ge-81-1981997788686310/

22/06/2026

《文化与宗教》

文化与宗教，是人类传统文化的重要组成部分，深刻影响着人们的思想意识、生活习俗，并延伸至文学艺术、天文地理等诸多领域。

文化在人类生活中的表现形态与方式多种多样，也承载着人类对自身意义的理解。没有人，文化的意义与价值便无从安立。文化与自然相对而言，人当顺应自然，将智慧、创造与情感融入其中，在自然的进程中，使自然逐步发展为“人化的自然”。从这个意义上说，文化即“人文化”，亦即“人化”。

在人类文明的发展进程中，宗教与文化本就难解难分。宗教的推展，是一种更为高级而复杂的精神文化过程，它与文化一样，为人类提供了一整套生活方式。广义而言，宗教的历史即是一部人类文化史。宗教是社会文化现象，是社会的自我意识，亦是人的自我意识，是人的本质之外在表现。

宗教文化通过对哲学思想、伦理道德、法律、教育、生活习俗、文学艺术、音乐、建筑、绘画、雕塑、旅游、诗歌等方面的渗透与交融，深刻影响着民族文化的走向。其中，智慧的宗教哲学，尤为深远地塑造着民族文化的思想根基。

中华文化之哲学思想，源远流长；宗教哲理之内涵，博大精深。它们以不同形式、层次与程度，在各个时代的主流文化中持续发展，从而深刻影响了中华文化的基本精神。原始道家认为“天地与我同根，万物与我同体”，在人与自然的关系上强调“天人合一”，在人与万物的关系上主张“一切万物，人最为贵”。中国佛教哲学则主张“明心见性”“自识本心”“顿悟成佛”，强调“佛向性中作，莫向身外求”，极力彰显人的主体意识。佛教哲学的圆融智慧与道家哲学的庞博哲理，为儒家文化所融摄，共同塑造了中华文化“天人合一、以人为本、贵和尚中、刚健有为”的基本精神。

其中，宗教伦理是宗教文化对社会文明演进最具影响力的部分。各种传统宗教皆具备完备的伦理观，如宣扬善恶报应的法则、重视清规戒律的约束作用、追求寡欲无为的境界、强调超凡脱俗的机会均等。宗教伦理以神圣意志的名义，将世俗道德纳入神圣领域，使普遍的伦理规范升华为神的诫命与宗教戒律，使平凡的道德准则转化为超凡的道德律令。对于信徒而言，这种伦理道德的神圣性即“信仰”，具有强大的约束与自律作用，同时也对其他社会成员产生深远影响。

社会上以不同“名相形式”推动文化之组织也不少，终成精神信仰之根基。不过也面对传承、人员接班……种种问題，如何莫令文化断层，莫令道脉失续。也是社会当务之急！济公活佛曾以藏头“薪火相传”示谕，其真谛在：薪若断，道脉将坠暗；火不续，道必衰残；同德携手，当明轻重；传德千钧，需众人共担。薪火一断，焉能坐视？火微如缕，续之则生。愿诸门生，同心荷担，使德教薪火，代代不熄。

附注 / Note:
此英文翻译仅供辅助理解之用，一切法义与教理，均以中文原文为准。

【English Translation】
Culture and Religion

Culture and religion are vital components of humanity’s traditional heritage. They profoundly shape people’s thoughts, customs, and ways of life, and extend their influence into literature, the arts, astronomy, geography, and many other fields.

Culture manifests itself in human life in diverse forms and ways, carrying meanings that humanity can understand. Without human beings, the meaning and value of culture would cease to exist. Culture stands in relation to nature; humanity should align with nature, infusing wisdom, creativity, and emotion into it, and gradually transforming nature into “humanized nature” through this natural process. In this sense, culture is “human cultivation”—that is, the process of humanization.

In the development of human civilization, religion and culture have always been closely intertwined. The advancement of religion is a more advanced and complex process of spiritual culture. Like culture, religion provides humanity with a complete way of life. Broadly speaking, the history of religion is a history of human culture. Religion is a socio-cultural phenomenon, a form of social self-awareness, a manifestation of human self-awareness, and an expression of humanity’s essential nature.

Religious culture permeates and integrates with philosophy, ethics, law, education, customs, literature, art, music, architecture, painting, sculpture, tourism, poetry, and more, profoundly influencing the direction of national cultures. Among these, the wisdom of religious philosophy has a particularly deep impact on the foundations of national cultural thought.

Chinese philosophical thought has a long and profound history, and the philosophical depth of its religious traditions is vast and intricate. These traditions have continuously shaped the mainstream culture of each era in various forms, levels, and degrees, thereby influencing the fundamental spirit of Chinese culture. Original Daoism teaches that “Heaven and earth share the same root as I; all things are one body with me.” In the relationship between humanity and nature, it emphasizes “unity of Heaven and humanity.” In the relationship between humanity and all things, it holds that “among all things, the human being is the most noble.” Chinese Buddhist philosophy advocates “awakening to the mind and seeing one’s true nature,” “recognizing one’s own mind,” and “sudden awakening to Buddhahood,” emphasizing that “Buddhahood is to be realized within one’s own nature, not sought outside oneself,” vigorously promoting human subjectivity. The inclusive wisdom of Buddhist philosophy and the vast teachings of Daoist philosophy were absorbed into Confucian culture, jointly shaping the fundamental spirit of Chinese culture: “unity of Heaven and humanity,” “human-centeredness,” “valuing harmony and moderation,” and “vigorous and proactive endeavor.”

Among all these influences, religious ethics is the most impactful part of religious culture on the evolution of social civilization. All traditional religions possess well-developed ethical perspectives, such as teaching the law of karmic retribution, emphasizing the binding role of precepts and rules, pursuing a state of few desires and non-action, and stressing equal opportunity for transcendence. Religious ethics, in the name of sacred will, incorporate certain secular moral contents into the sacred domain, transforming universal ethical norms into divine commandments and religious precepts, and elevating ordinary moral principles into transcendental moral imperatives. For believers, this sacredness of ethics and morality is “faith,” which provides a strong self-restraining and self-disciplinary effect, while also exerting a certain influence on other members of society.

In today’s world, there are many organizations promoting culture under various names and forms, all with the initial intention of uniting spirits and passing on faith. Yet issues of transmission and leadership succession have become widespread and genuine concerns. How to prevent cultural discontinuity and ensure the enduring flow of the spiritual path is indeed an urgent task for society as a whole.

Living Buddha Ji-Gong once conveyed a hidden-head poem with the message “Passing the Torch.” Its essence is simple yet profound: if the torch is broken, the path will fall into darkness; if the fire is not sustained, the way will decline. Fellow cultivators must walk together, discerning what is truly important; the weight of transmitting virtue is immense, and the responsibility must be shared by all. To let the torch die out—who could bear to watch? The flame may be faint, but as long as it is rekindled, it can still flourish. May all disciples unite in heart and shoulder this responsibility together, so that the torch of virtue and faith may be passed on, generation after generation, never extinguished.

Note:
This English translation is provided for auxiliary understanding only. The original Chinese text remains the sole authoritative source for all teachings and meanings.

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紫经文化中心
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22/06/2026

《动与静内觅对话录》

卡片一：静功与动功的本意

“静功”的真谛，在于借形体的安住与心念的内收，让身心逐渐从纷繁的妄念中沉淀下来，渐进体悟“性天”之理。“性天”即本性与天道不二的本来面目。

“动功”的真谛，在于通过身体的主动运动——特别是对全身“筋”的拉伸与舒展——体悟身体无形真相的运作。身体并非机械的骨骼肌肉，而是气血、经络、筋脉、神气所组成的动态系统。

静功，向内融入本性的寂静；动功，顺应身体的自然程序。两者非优劣之辨，乃一体两面，配合而行，方称圆满。

卡片二：向内觅——三教共同的指向

三教经典反复讲的，无非“向内觅”三个字。停止向外攀缘，生命本有的运作——心性的明觉与身体的气机——会自动显现、自动归位。

静功原本就要有此程序，打开明心见性之门；动功是气血脉的正常运行，因恶习打乱后，借动功使其归位。

向内觅，即是静功也是动功。若真识得内觅，连这两个名字也是多余的。

卡片三：静非止，动非乱

静功的“静”，不是“止”——不是停止、不是压念、不是死守。而是“澄”——如浊水自清，非以手止波。形体虽安住，内在气机却自然运化；心念虽收摄，觉知却愈发明朗。

动功的“动”，不是“乱”——不是锻炼肌肉或追求美观，而是让身体的自然程序自己运作。当动作与呼吸、意念合拍时，不再是“我在做动作”，而是“动作自然发生”。

静中带动，动中带静——真正的功夫，不在动静的名相里。

卡片四：关于“安”的三个层面

静坐时念止了，但不代表“不动”，而是“安”。

· 粗安：身体不痛，杂念减少，觉得“静下来了”——仍有进有退，是动。
· 细安：没有“我在静”的念头，没有“安”的感觉——说动说静都不对。
· 真安：连“安”的名字也不需要。动也是它，静也是它。它是那个“能动能静”的本身。

真正的安，不是从“动”到“静”的转换，而是看穿动静皆如浮云，天空本不动。

卡片五：感知与被感知

“完全没东西、没动静，又如何感知此？感知到此的是什么？”

——那个“感知”的，就是“此”本身。感知者与被感知者，本来是一体。眼睛不能看见自己，但眼睛确实在看。您不需要“感知到”它，因为您就是它。

它有“明”，但没有“我在明”的执着。这就是“无知无智”的本来含义。

卡片六：关于“一”的本体

万法归一，一切都是一而来。“一”为所有一切的本体，大无外小无内。

“一”不是“有感知”，也不是“没有感知”。“有感知”是二，“没有感知”是断灭。“一”是“感知”的源头，是让“感知”成为可能的那种“明”。

先天本体落入后天，万相出来，有无、对错、事物相对全然产生。但那个能“知”后天、能“见”万相的，没有落入后天。

卡片七：不在劫中

“达到一太难了，不知道要多少千万劫。”

——但真相是：您不在时间里，时间在您里面。“千万劫”是后天的万相之一，而那个“知道千万劫”的，不在劫中。不是经过千万劫才能到一，而是认出那个“不经过劫”的，当下就是。

从静动法门领悟，当记不执著；能体悟多少，尽人事听天命。克服心念懒散欲望，诚实地面对，不逃避，不自责。

卡片八：同修共勉

道理可以让人知道，但路不能自己乱走。真正的静功与动功，涉及气机、心念、身体的细微变化，最好有师傅指导。对于不适合此路的人，不勉强，不贬低他人法门。佛给每一个人开一条他能走的路——能修静功动功的修静功动功，能参禅的参禅，能持戒的持戒，什么都不会的，念佛往生也是一条真实的路。这是真正的慈悲。

真正的实相，不是文字与语言能表达。文字只是手指，不是月亮。

在日常的“乱七八糟”中，偶尔停下来，问一句：谁在乱？
那个回答不上来的“谁”，就是您要找的。它一直在。

附注：英文翻译仅供辅助理解之用，一切法义与教理，均以中文原文为准。

English Title:
Dialogue on Inner Inquiry Through Movement and Stillness

Card 1: The Essence of Stillness and Movement

The essence of Stillness Practice lies in the natural settling of the body and the inward turning of attention, allowing body and mind to gradually precipitate from the turbulence of discursive thoughts, and to progressively awaken to the Principle of "Inherent Nature" — the original face of reality, unclouded by concepts, emotions, or bodily identification.

The essence of Movement Practice lies in conscious physical motion — especially the stretching and relaxing of the sinews — through which one perceives the invisible dynamics of the body. The body is not a mechanical structure of bones and muscles, but a living system of qi, meridians, sinews, and spirit-energy, operating according to its own innate rhythm.

Stillness Practice turns inward toward the silence of our true nature; Movement Practice aligns with the body's natural order. They are not superior or inferior to one another, but two complementary aspects of a single path.

Card 2: Turning Within — A Shared Principle of the Three Traditions

The classics of Confucianism, Daoism, and Buddhism all point to the same instruction: "Turn within." When one ceases to grasp outward, the innate functioning of life — the clarity of mind and the flow of qi — spontaneously emerges and restores itself.

Stillness Practice opens the door to realizing our inherent nature. Movement Practice restores the natural flow of qi and blood, which has been disrupted by acquired habits. Both are expressions of the same inward turn. Once truly understood, even the names "Stillness" and "Movement" become superfluous.

Card 3: Stillness Is Not Cessation; Movement Is Not Chaos

The "stillness" in Stillness Practice does not mean cessation — it is not suppression of thought, nor rigid immobilization. It is clarification — like muddy water settling naturally without being stirred. Though the body rests, inner energy moves; though thoughts subside, awareness brightens.

The "movement" in Movement Practice does not mean random activity — it is not exercise for musculature or aesthetic form, but allowing the body's innate program to function by itself. When motion, breath, and attention are in harmony, one no longer feels "I am doing the movement," but rather "the movement is happening naturally."

Stillness contains movement; movement contains stillness. True cultivation lies beyond these names.

Card 4: The Three Layers of "An" (Tranquil Ease)

When thoughts subside during sitting, this does not necessarily mean complete stillness, but rather a state of An — tranquil ease.

· Coarse An: Physical discomfort fades, thoughts diminish, and one feels "calm." This still involves fluctuation — it is a form of movement.
· Subtle An: There is no notion of "I am calm," nor any feeling of calmness as an object. At this point, neither "movement" nor "stillness" accurately applies.
· Genuine An: Even the label "An" is unnecessary. Movement is it; stillness is it. It is that which underlies both movement and stillness.

True An is not a transition from movement to stillness, but the recognition that both are transient phenomena, while the ground of awareness remains ever unmoved.

Card 5: Perception and the Perceived

"If there is absolutely nothing — no movement, no stillness — how is 'this' perceived? And what is it that perceives 'this'?"

That which perceives is "this" itself. The perceiver and the perceived are originally one. Just as the eye cannot see itself, yet seeing occurs — you do not need to perceive "this" because you are already it.

It has luminosity, but no attachment to "I am perceiving." This is the original meaning of no-knowing and no-wisdom — not absence of awareness, but awareness free from self-reference.

Card 6: On the "One" — The Ultimate Ground

All things return to the One; the One gives rise to the Two, and from there the myriad phenomena unfold. The One is the ground of all existence — infinitely vast yet infinitely subtle.

The One is not "having perception," nor is it "without perception." "Having perception" implies duality — a perceiver and a perceived. "Without perception" implies annihilation. The One is the source of perception — the very luminosity that makes perception possible.

When the primordial ground manifests as the conditioned world, the myriad forms arise, along with being and non-being, right and wrong, and all relative distinctions. Yet that which knows the conditioned and sees the myriad forms has never fallen into the conditioned.

Card 7: Beyond Time and Kalpas

"Attaining the One is too difficult — who knows how many countless kalpas it would take?"

Yet the truth is: you are not in time; time is in you. "Countless kalpas" are among the myriad conditioned phenomena, but that which knows countless kalpas is not within time. It is not that one attains the One after countless kalpas — rather, when one recognizes that which is beyond kalpas, it is immediately present.

From the practices of Stillness and Movement, remember: do not cling. How much one realizes or embodies is a matter of sincere effort and openness to what unfolds. Face laziness and desire honestly — without avoidance, without self-condemnation.

Card 8: A Gentle Reminder for Fellow Practitioners

One may know the principles, but the path should not be walked alone or recklessly. Genuine Stillness and Movement practices involve subtle shifts in qi, mind, and body; it is wise to seek guidance from a qualified teacher.

For those not suited to this path, do not impose or dismiss other traditions. The Buddha opens a way for every being according to his or her capacity — those who can cultivate Stillness and Movement may practice them; those suited to Chan meditation may cultivate that path; those inclined to precepts may uphold them; and for those who can do none of these, mindful recitation leading to rebirth in the Pure Land is also a genuine path. This is true compassion.

Ultimate reality cannot be fully captured by words or language. Words are fingers pointing at the moon, not the moon itself.

Amid the "chaos" of daily life, pause occasionally and ask: Who is in chaos?
That which cannot be answered in words — that is what you are seeking. It has always been here.

Note:
This English translation is provided for auxiliary understanding only. The original Chinese text remains the sole authoritative source for all Dharma meanings and teachings.

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21/06/2026

《紫经柳吟 · 天命觉知》

—— 济公活佛寄语紫经阁鸾课，以“谆谆德子，德业千秋”藏头示谕

【原文】第一段

【敦】敦教诲
【敦】教明慧
【德】门善众
【子】悟玄章

—— 本济公活佛是

【简释】

“敦敦德子”，活佛恳切教诲，为的是让德门善众明白智慧、领悟玄章。

【分段译】

【敦】敦教诲
活佛恳切、诚笃地一再教诲。

【敦】教明慧
以诚笃的教化，教导门生明白智慧。

【德】门善众
德教门下的善信大众。

【子】悟玄章
汝等弟子当领悟此玄妙之篇章。

【原文】第二段

【德】讯沙盘传
【业】务推展望
【千】言难尽述
【秋】曲问天苍

—— 本济公活佛是

【简释】

活佛以沙盘传讯，示谕“德业千秋”，非一世可竟；德业展望唯有门生共同推动，同心协力，方不负活佛鸾训，方能在无常世间，留下千秋德业。

【分段译】

【德】讯沙盘传
德教之讯息，透过沙盘（鸾笔）来传递。

【业】务推展望
活佛对门生的行动指引，希望门生将德业事务不断向前推进、展望未来；道理已说，做与不做，在于人。

【千】言难尽述
活佛的感叹：规矩说了、道理讲了，但千言万语，又怎能完全告之？其中有感叹、有无奈——众生能否领会？门生能否实行？

【秋】曲问天苍
活佛的仰问：“唉！问天苍”——不是悲观，而是悲悯。该说的说了，该指的指了，剩下的是门生的实践、是上天的安排、是因缘的成熟。活佛以“秋曲”（肃穆、深沉之音）问天，既是对众生的怜惜，也是对德业能否千秋的深深叩问。

【English Translation】

Title:
The Whispered Willows of Zi-Jing: Heavenly Mandate and Awakening
— A hidden-head poem by Living Buddha Ji-Gong, conveyed through the Zi-Jing Ge spirit-writing session.

Original Poem — Part 1 (hidden characters in brackets):

[Earnest] Earnest Teachings
[Earnest] Teachings Illuminate Wisdom
[Virtue] Gate — Good Assemblage
[Disciples] Awaken to the Profound Chapter

— Conveyed by Living Buddha Ji-Gong

Brief Explanation — Part 1:

"Earnest, earnest, virtuous disciples" — the Living Buddha’s heartfelt teachings are meant to guide the good assembly of the Virtue Gate toward wisdom and awakening to this profound message.

Line-by-Line Translation — Part 1:

[Earnest] Earnest Teachings
The Living Buddha teaches again and again with sincerity and earnestness.

[Earnest] Teachings Illuminate Wisdom
Through earnest instruction, disciples are guided toward clarity and wisdom.

[Virtue] Gate — Good Assemblage
The faithful assembly gathered at the Gate of Virtue.

[Disciples] Awaken to the Profound Chapter
May all disciples awaken to the profound meaning of this teaching.

Original Poem — Part 2 (hidden characters in brackets):

[Virtue] News — Through the Sand Plate Transmitted
[Endeavor] Affairs — Pushed Forward with Vision
[Thousand] Words — Hard to Fully Express
[Autumn] Melody — Asking the Vast Heavens

— Conveyed by Living Buddha Ji-Gong

Brief Explanation — Part 2:

Through the sand plate (spirit-writing), the Living Buddha transmits the message that "Virtue and Endeavor Span a Thousand Autumns" — this work is not completed in a single lifetime. The vision of Virtue’s legacy can only be advanced if disciples unite in heart and effort. Only then will they live up to the Living Buddha’s guidance, and only then can they leave behind a legacy of virtue that endures through the impermanent world.

Line-by-Line Translation — Part 2:

[Virtue] News — Through the Sand Plate Transmitted
The teachings of Virtue are conveyed through the sand plate (the spirit-writing brush).

[Endeavor] Affairs — Pushed Forward with Vision
The Living Buddha guides disciples to actively advance the work of Virtue and look toward the future. The guidance has been spoken — whether it is acted upon lies with each individual.

[Thousand] Words — Hard to Fully Express
The Living Buddha sighs: rules have been set, principles have been taught — yet how can a thousand words fully convey all that needs to be said? There is both lament and helplessness — will sentient beings truly grasp it? Will disciples truly practice it?

[Autumn] Melody — Asking the Vast Heavens
The Living Buddha looks up and asks the heavens — not out of despair, but out of deep compassion. All that could be said has been said; all that could be pointed to has been pointed to. What remains is the disciples’ practice, Heaven’s arrangement, and the ripening of causes and conditions. The "Autumn Melody" — a solemn and deep tone — expresses both tenderness toward sentient beings and a profound inquiry into whether the legacy of Virtue can indeed endure for a thousand autumns.

附注 / Note:
此英文翻译仅供辅助理解之用，一切法义与教理，均以中文原文为准。
This English translation is provided for auxiliary understanding only. The original Chinese text remains the sole authoritative source for all Dharma meanings and teachings.

欢迎网上转发分享
新加坡德教会紫经阁
Facebook.com/Zi-Jing-Ge-81-1981997788686310/

21/06/2026

《紫经柳吟 · 天命觉知》

—— 济公活佛寄语紫经阁鸾课，以“天命觉知自心破无”藏头示谕

【原文】

【天】道【自】然
【命】道【心】章
【觉】道【破】我
【知】道【无】常

—— 本济公活佛是

【简释】

活佛藏头诗示谕：“天命觉知”在“自”然、“心”章、“破”我、“无”常。

· 天命不在外，而在自心；
· 觉悟不在玄谈，而在破我；
· 知道不在多闻，而在无常。

能于此四句转身，方是真修行。

【分段译】

【天】道【自】然
天之道，本自自然，不假造作。

【命】道【心】章
天命之道，在于自心。心即是章法、是印信。

【觉】道【破】我
觉悟大道，须先破除我执。

【知】道【无】常
了知大道，当体认无常之理。

【English Brief Translation】

Title:
The Whispered Willows of Zi-Jing: Heavenly Mandate and Awakening
— A hidden-head poem by Living Buddha Ji-Gong, conveyed through the Zi-Jing Ge spirit-writing session.

Original Poem (hidden characters in brackets):

[Heaven] Way [Self] Nature
[Mandate] Way [Mind] Chapter
[Awakening] Way [Break] Ego
[Knowing] Way [Impermanence]

— Conveyed by Living Buddha Ji-Gong

Brief Explanation:

The Living Buddha’s hidden-head poem reveals that “Heavenly Mandate and Awakening” are realized through Self-Nature, Mind-Chapter, Breaking the Ego, and Impermanence.

· The Mandate of Heaven is not external; it is found within your own mind.
· Awakening is not in mystical speculation; it lies in breaking ego-attachment.
· True knowing is not in accumulating knowledge; it is in directly perceiving impermanence.

One who can truly turn within through these four lines is practicing the Way in earnest.

Line-by-Line Translation:

[Heaven] Way [Self] Nature
The Way of Heaven is originally self-so; it requires no fabrication or striving.

[Mandate] Way [Mind] Chapter
The Way of the Heavenly Mandate is found in your own mind. The mind itself is the seal and the guiding principle.

[Awakening] Way [Break] Ego
To awaken to the Great Way, one must first break through ego-clinging.

[Knowing] Way [Impermanence]
To truly know the Way, one must directly perceive the reality of impermanence.

附注 / Note:
此英文翻译仅供辅助理解之用，一切法义与教理，均以中文原文为准。
This English translation is provided for auxiliary understanding only. The original Chinese text remains the sole authoritative source for all Dharma meanings and teachings.

欢迎网上转发分享
新加坡德教会紫经阁
Facebook.com/Zi-Jing-Ge-81-1981997788686310/

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