The Legend of Shushan Xuanjian

Chapter 189
Toast the wine to the east, and take it easy.

Weeping Yang Zimo Luocheng East.

Always hand in hand at that time, travel all over Fangcong.

Gathering and dispersing in a hurry, this hate is endless.

——Excerpt from Ouyang Xiu from "Waving the Sands: Toasting the Wine to the East Wind"
……

Seeing this, Li Xuexuan changed the subject and asked: "Senior said, whether it is the Xiantian Eight Diagrams or the Houtian Eight Diagrams, there is a blank part in between. It is called 'five', both of which are the positions of Tai Chi. How should this be understood?"

Qingshan Taoist said: ""The Book of Changes" said: "The number of Dayan is fifty, and its use is nine out of forty.Divide it into two and use the image as two, hang one to use the image as three, and take four to use the image as the four o'clock.The sky is one and the earth is two, the sky is three and the earth is four, the sky is five and the earth is six, the sky is seven and the earth is eight, the sky is nine and the earth is ten.The sky is five, the earth is five, and the five phases are in harmony with each other.The number of days is twenty and there are five, the number of earth is thirty, and the number of heaven and earth is fifty and five.This is why it becomes a change and acts of ghosts and gods.

The number of Dayan is fifty, and its use is nine out of forty.The law of deduction must eliminate one of them, and the principles of heaven and earth are all contained in these two sentences.

Artists regard these two sentences as the method of teaching people divination.The soothsayer needs fifty roots of yarrow for divination.When performing numbers, randomly draw one and put it on the top of the table, and only use 49 for divination.This one is placed on the top of the table, and the hanging one is Tai Chi.

Wang Bi, a master of Yi studies in the Three Kingdoms period, commented on the Book of Changes and said: "The number of heaven and earth depends on fifty, and if it is used forty-nine, one of them is not used. If it is not used, it is used to communicate. It is not a number but a number. The Tai Chi in "Yi" also means that everything can be ignorant, and it must be due to existence, so it is always at the extreme of existence, and it must understand its origin. '"

Taoist Qingshan asked: "Which of you two can tell what this means?"

Li Xuexuan replied: "There are thousands of changes, but there must be one constant. In other words, the thousand changes are hidden in one change."

Taoist Qingshan praised: "'One of them is not to be used, but to use it to understand it, not to count it to make it'. These two sentences use Zhongzang style, and the body uses it, which is actually the essence of Shushu. , the existence of "unused one" is another condition for 49 to be able to play a role. "Used one" is not a number, but all numbers become numbers because of it. "Book of Jin · Wang Yanzhuan" contains: "Everything in the world is Take nothing as the basis.''One of the things not to use' is the basis, and it is the 'nothing' that is the root and basis of all things.

Fifty is a complete number. When the number is fifty, everything in the world occupies its place and is stable and stable.But if one number is empty, the other 49 numbers can flow and change, ever-changing, endless. "

Li Xuexuan pondered for a while, and said comprehendingly, "It's like the game of 'Catch and Release Cao'. If one space is left blank, there will be hundreds of changes and thousands of results."

Taoist Qingshan said with a smile: "You doll is really smart. The game 'Catch and Release Cao' is a children's version of Qimen Dunjia, and Qimen Dunjia escapes from this 'one', counting from the beginning, and from the beginning to the end." The end, the beginning and the end, change begins."

Bai Fu was shocked, and the tiger's eyes flashed sharply, and he grasped a tiny, mysterious and mysterious way of Taoism.

Bai Fu asked: "Dare to ask seniors, 'The reason why things are born, and the reason why merits are made, must be born from the invisible, from the nameless. The invisible and nameless is the ancestor of all things. It is neither warm nor cool, neither palace nor business. Hearing is heard when it is not available, it is manifested when it is seen, it is known when it is not available, and it is tasted when it is not available. Therefore, if it is a thing, it will be mixed, if it is an image, it will be invisible, if it is a sound, it will be sound, and if it is a sound, it will be sound. Taste also has no appearance. Therefore, it can be the suzerain of goods, and the buds can reach the world, and they can't be used. How do you understand it?"

Taoist Qingshan paused and said: "'The formless and nameless, the ancestor of all things' says that all 'being' comes from 'nothing'.

"Laozi" says: "Everything in the world is born of existence, and existence is born of non-existence."The 'being' of all things is established precisely through the negative 'nothing'.The attributes of all things in the world come from negative limitations—a series of "not" constitutes its "yes".

To say that the horse is white means that the horse is not any other color.To say that an egg is round means that it is not any other shape.

Just like carving a stone statue with a chisel, each chisel is a "negation" of the stone, and every "negation" means the appearance of the stone statue as "something".

'There is', there is birth and there is death. 'Nothing' means no end, no success or destruction.

'Have' can play a role, lies in 'no'. 'Having' must rely on 'nothing' to exist.

Clay pots hold things not because of the solid part, but because of the empty part.The reason why the house can live is also because of the hollow. "

Taoist Qingshan said this, paused, looked at Li Xuexuan and said, "Of all schools and sects in the world, only Emei has the secrets of sword control, but why hasn't your Emei produced such outstanding figures as sword immortals for nearly a hundred years?"

Li Xuexuan was taken aback, and said: "Sword Immortal, is that just a legend? As far as I know, among the ancestors of the past, even the few great masters who have reached the realm of clear mind and insight have not yet reached the level of Sword Immortal."

Taoist Qingshan smiled proudly, "That's because they didn't get the right way."

Li Xuexuan said solemnly: "Your Excellency's martial arts are superb, which is beyond our reach in this life. You can punish me, but you can't insult my ancestors of Emei!

The Taoist in Qingshan was about to retort, but when he saw Li Xuexuan's awe-inspiring uprightness, he swallowed his words and held back.He pondered his words for a while, and said: "These great masters are indeed advanced in Buddhism, but Buddhism came from Tianzhu, and it is not in the same line as the various schools of thought in Central Earth.

"Dependent origin and emptiness" is the "Tao" that the Buddha realized after going through untold hardships.

"All appearances are false."

"If there is no dust and labor, wisdom is always present, and it is not separated from the self-nature. Those who realize this dharma will have no thought, no memory, and no attachment. Don't be delusional, use your own true nature, use wisdom to contemplate, and do not grasp all dharmas. Reluctance is to see one's nature and become a Buddha."

Buddhism emphasizes the perfection of enlightenment, which is reflected in the swordsmanship, which is "the unity of sword and Zen". Swordsmanship accounts for [-]%, and Zen theory accounts for [-]%. Can enter the Tao by the sword. "

Li Xuexuan was puzzled and asked, "Isn't it?"

Taoist Qingshan said: "It can't be said that there is a mistake, it can only be said that this is the words of the Buddhist family.

In the view of Taoism, the essence of kendo is a kind of worship of "incompleteness". It is a temptation to achieve some possible perfection in a life that we all know is impossible to be perfect. "

Li Xuexuan didn't understand: "Why doesn't the way of swords pursue perfection and perfection?"

Taoist Qingshan said indifferently: "The so-called perfection represents a certain balance. Similarly, perfection also represents no change. 'Sumina mustard seed, mustard seed Na Sumeru'.

But kendo is a kind of incompleteness, there is no absolute stillness, no absolute balance.As I said just now, the number of Dayan is fifty, and nine out of forty are used.In the evolution of heaven and earth, one must be eliminated. "

Speaking of this, Taoist Qingshan was thoughtful, and said with emotion: "The so-called practice is to perceive perfection in an imperfect world, even if it is only for one lifetime..."

　References:
　　[-]. "The Legend of Double Dragons of the Tang Dynasty", Huang Yi, chapter "The Escaped One" of "Yunnan People's Publishing House".

　　[-]. "Fifteen Lectures on Chinese Philosophy", Yang Lihua, "BJ University Press"

　　
　
(End of this chapter)