KuroShiro

21 minutes ago, freeform said:

Yeah, Peng clearly knows what he’s talking about. His ‘electric shock’ skill is a classic result of high level YJJ skill.

 

Are you sure about this? In his book Master Peng says the ability to discharge electric Qi was developed after his Small Death.

I thought high level YJJ skill was being able to sustain heavy hits to the body without pain and injury and breaking stones with fingers as it works on Wei Qi.

 

Would love to hear more from you about Yi Jin Jing, anything that you can share. Do you practice it? There is a Daoist and Buddhist Yi Jin Jing right? Are there several versions of Daoist YJJ?

On 6/9/2019 at 6:46 PM, Spotless said:

They could be framed as 3 layers - 

 

The more general level includes quite a variety of states in which stillness might be the most pervading aspect - bliss - gratitude - devotion to name a few.

 

It is necessary to explain Stillness - it has nothing to do with a dead space or a vacuum. It is not not-being. It is simply non-inertia: grasping is ceased and the currents of position and willfulness has fallen away - subsided. It is far more vital and alive both in the lack of fear and restriction and forcible throttling.

 

The assumptions about Bliss and Devotion and Gratitude would be to much for just this thread but they are of a different nature than otherwise when Awake and in this reference. As a further indication - being IN Grace - in its embrace Being aware as “it” is touching every aspect of “your life” - often a floating very grounded embodiment of light and lightness - often accompanied by constant sycronicity and high intuition and mundane intuition and clarity

as well as oneness.

 

In another state or layer the Stillness is  pervading and the primary aspect is Pure Presence.

Mind has subsided.

One can be enmeshed in the Light - thick in the light - utter grounding and embodiment - may be accompanied by vast energy - unimaginable energy far beyond even the most massive kundalini awakenings. No thought - Presence - breath of all and everything - glinting beautiful shimmering sounds.

 

In another state - non-object Awareness. The deep mantra of the logos - the gong of all and everything. Supreme clarity - utter silence in a pervading immensity. No time - No space - All Creativity

In no inertia.

 

 

Thank you very much!

I've been thinking about creating a post to ask some questions about Grace but perhaps I should use the search function first.

 

Isn't Supreme Clarity the name of a Daoist Tradition? Does it refer to the "Ultimate Realization"/Completion, sort of a last level?

4 hours ago, Bindi said:

 

I don't know where Roth got 'guided' from, I can understand why Linnell translated the line as he did

 

 氣 道 乃 生 With Qi and Dao, then there is life;

 

and I can understand how TT has come up with 'qi ducts,' and right now I tend to think he might be correct. 

 

This leaves us with the problem of qi ducts or qi channels that were defined previously in this thread as yin and yang qi ducts, I don't personally have a problem with them as a concept, but I think we'd have to go outside of Daoism to find a reference to them, I propose something along the lines of the female/male Ida and Pingala of Yoga.   

 

Graziani also translated that way:

"When qi is guided, it starts to generate;"

He read the character Dao/道 with its verbal sense: "guide";"route".

 

I think that once you have/consider qi ducts you also have Qi being guided, even if it's natural and "not deliberate". Qi flows in the channels naturally.

14 hours ago, Bindi said:

When qi is guided, vital essence [Jing] is generated.
When it is generated, then there is thinking.
When there is thinking, then there is knowing.
When there is knowing, then you should cease.

 

With this verse I'm going with the idea that jing is naturally depleted throughout a lifetime, ie. pre-cultivation, but things like guiding qi and generating jing are deliberate cultivation. This is why I'm then thinking that the thinking that is generated from jing cultivation is also positive, though there is a definite limit to how far this method can take you. A certain level of knowing and thinking should cease, but also I suspect actively guiding qi and generating jing should cease. Everything that can be done is done, and further progress just unfolds naturally, interference at this point would destroy the natural process which began with deliberate cultivation perhaps. 

 

I was thinking about the possibility of When qi is guided not being about deliberate cultivation, in fact not about cultivation at all.

 

 

If you read Taoist Texts translation below it doesn't hint at any deliberate guiding:

 

On 5/28/2019 at 5:20 PM, Taoist Texts said:

so the whole passage is:

精 也 者 This essence [Jing] –
氣 之 精 者 也 Is essence [Jing] which produces qi

氣 道 乃 生  the qi ducts in the human body originate in jing
生 乃 思  once originating this qi turns into thinking
思 乃 知 thinking becomes knowledge
知 乃 止 矣  knowledge reaches its limit

17 hours ago, dawei said:

I follow your idea but it seems not likely to me because of how Roth's Section 8 runs:

 

Quote

7. Therefore, the sage:
8. Alters with the seasons but doesn’t transform,
9. Shifts with things but doesn’t change places with them.

--Section 8 --

1. If you can be aligned and be tranquil,
2. Only then can you be stable.
3. With a stable mind at your core,
4. With the eyes and ears acute and clear,
5. And with the four limbs firm and fixed,
6. You can thereby make a lodging place for the vital essence.
7. The vital essence: it is the essence of the vital energy.
8. When the vital energy is guided, it [the vital essence] is generated,
9. But when it is generated, there is thought,
10. When there is thought, there is knowledge,
11. But when there is knowledge, then you must stop.
12. Whenever the forms of the mind have excessive knowledge,
13. You loose your vitality.

 

I thought whether the "you" is supposed to be just a continuation of talking about the Sage... but it seems to me this is not the generative process to life [from seed] but talking about life  itself.

 

Yes, thought and knowledge are about life itself.

I was referring only to it is generated possibly being about the process of Life.

I read the you as a Human Being with the potential to become a Sage.

 

 

On 5/28/2019 at 4:25 AM, Bindi said:

I find this verse interesting:

 

When qi is guided, vital essence [Jing] is generated.
When it is generated, then there is thinking.
When there is thinking, then there is knowing.
When there is knowing, then you should cease.

 

It seems to contradict this earlier verse:

 

彼 道 之 情 The nature of that Dao
惡 意 與 聲 Detests thoughts and words about it.
修 心 靜 意 But when you cultivate your heart/mind [xin] and still your thoughts,
道 乃 可 得 Dao can then be attained.

 

Can this verse be referring to the pre-cultivation status of Human Being?

 

 

On 5/26/2019 at 8:01 PM, dawei said:

Roth
-- Section 7 --
For the heavens, the ruling principle is to be aligned.
2. For the earth, the ruling principle is to be level.
3. For human beings the ruling principle is to be tranquil.
4. Spring, autumn, winter, and summer are the seasons of the heavens.
5. Mountains, hills, rivers, and valleys are the resources of the earth.
6. Pleasure and anger, accepting and rejecting are the devices of human beings.
7. Therefore, the sage:
8. Alters with the seasons but doesn’t transform,
9. Shifts with things but doesn’t change places with them.
-- Section 8 --
1. If you can be aligned and be tranquil,
2. Only then can you be stable.
3. With a stable mind [Xin] at your core,
4. With the eyes and ears acute and clear,
5. And with the four limbs firm and fixed,
6. You can thereby make a lodging place for the vital essence [Jing].
7. The vital essence [Jing]: it is the essence [Jing] of the vital energy [Qi].
8. When the vital energy [Qi] is guided, it [the vital essence-Roth note] is generated,
9. But when it is generated, there is thought,
10. When there is thought, there is knowledge,
11. But when there is knowledge, then you must stop.

[Two lines here will go with next section to keep in step]

 

Can the it is generated be the mysterious and miraculous process of Life?

From Seed to Human Being?

When one gains knowledge one must stop and start cultivation?

 

Next 2 lines:

Whenever the forms of the mind have excessive knowledge,

You lose your vitality.

 

 

On 5/28/2019 at 4:25 AM, Bindi said:

The only sense I can make of it is that cultivating jing/xin will lead to thinking and knowing of a different order to the mundane mind's thinking, in effect it will lead to knowing/wisdom, which I conceive of as True Yin being activated.

 

Yes, omniscience makes sense but I don't know if it relates to that specific verse.

 

 

21 hours ago, Bindi said:

A word search on the use of the character 知 knowledge in the Neiye gives me the impression that thoughts are a vital part of the process, and will take you all the way to the Dao. 

 

Why are you associating 知 with thoughts?

 

2 hours ago, Wu Ming Jen said:

I know you guys are having a scholarly discussion on the neiye. My experience can shed light on the text if it is welcomed just let me know if I am distracting the discussion thanks.

 

That would be great thanks!

Is the Neye held in high regard and studied in all Daoist Schools?

1 hour ago, Bindi said:

Qi ducts are interesting, is this a common term in Daoism?

Does it relate to specific channels?

Can we say that the qi ducts originate in the LDT since they originate in jing?

 

精也者this seed，气之精者也 is the seed of qi。气道the duct of qi乃 from it 生grows

The qi ducts don't naturally exist, until the seed of qi is 'planted'?

 

Naturally "opening" Xiao Zhou Tian an Da Zhou Tian comes to mind.

On 5/26/2019 at 6:10 PM, Taoist Texts said:

yes it would not because essence etymologically is not connected to seed

jing is different. it is literally seed. Apech's quote says 

By essence is meant the essence of qi.

When qi follows the Dao there is birth.

 

which is a naive translation. in fact the quote says 精也者this seed，气之精者也 is the seed of qi。气道the duct of qi乃 from it 生grows

 

There is no dao in this quote, instead there is the duct or channel of qi, an archaic anatomical term used in Huangdi neijing.

https://ctext.org/pre-qin-and-han/ens?searchu=气道

 

 

On 5/26/2019 at 6:59 PM, dawei said:

 

Just to make the above clear... here is the text:

精 也 者 This essence –
氣 之 精 者 也 Is essence of Qi!
氣 道 乃 生 With Qi and Dao, then there is life;

 

TT's point is that while there may be a singular character for what we typically call Dao (道), he takes it as a compound with Qi (氣道)  and thus calls that 'duct of Qi'.  

 

This is in Eno's section 4.   I'm going to get sections 3 and 4 setup so we can read up to this as it is been raised a few times.    

 

 

I got the translation by Romain Graziani:

 

精 也 者            Regarding what we name “Essence”

氣 之 精 者 也  It’s the quintessence of qi.

氣 道 乃 生       When qi is guided, it starts to generate;

 

He too didn't choose to read Qi isolated and in his notes says the expression qi dao reminds of another one: qi li.

 

 

On 5/26/2019 at 10:27 PM, Taoist Texts said:

Despite jing being first thing mentioned, it occurs in NY 12 times only. It might be an important concept there but not redundantly defined.

i agree that a seed is a bit of a stretch. luckily there is a text that explicitly defines jing in relation to qi. its the same with the qi duct: the Huangdi neijing

《阴阳应象大论》

which says 

味归形，形归气，气归精，精归化，精食气，形食味，化生精，气生形。味伤形，气伤精，精化为气，气伤于味。

精jing 化transforms为  to become 气 qi，

 

Would there be any difference by replacing transforms to transmutes?

 

On 5/16/2019 at 4:21 AM, idquest said:

You could start with the pore breathing practice, this is how WLP starts with new students. The chapter to begin with is 'Attracting Immortality' which has 12 methods. It starts from the very basics and unfolds into whatever depth you can manage.

 

On 5/23/2019 at 7:30 PM, idquest said:

Yes this new book includes the Yin Xian Fa although it was translated to English as 'Attracting Immortality'.

 

To be honest, now that I've received the book myself and had a chance to quickly flip through it, I see how it could be confusing. I'd say even more, the impression from the book is very different than from WLP's retreats. With this, for any new readers and anybody new to WLP's system, I'd recommend start reading from chapters 3A and 3B, and after that jump right to chapters 13A and 13B which is Attracting Immortality (Yin Xian Fa), and after that to 14A-B. This will give you more feel of how current WLP's retreats are structured.

 

Also, on a general note, some technical Chinese terms were translated to English which also can be confusing. Here are some of them:

- shen - translated as 'spirit'

- Jing - translated as 'essence'

- ling - translated as 'life force'

- Xiatian (what is usually referred to as dantian) - translated as lower field.

I see how these translation choices could also be confusing.

 

22 hours ago, idquest said:

The Secret of the Golden Flower is taiyi jinhua zongzhi (I hope I did it right) which is chapters 14A-B in the book. For the beginners (such as myself) there are two distinct practices there: opening the 3rd eye with li, and An Shen Zu Qiao. WLP usually teaches the first one in the beginning, and the second one in the end. It is recommended that one has done good volume of pore breathing and xiatian (lower field/dantian) work before starting with the 3rd eye.

 

Another comment re the book: it is NOT a textbook and it is NOT a map for WLP's teaching. In my view the content of the book is more like a collection of transcripts of WLP's talks and guided meditation from 90-s and early 2000-s that are combined in almost random order. Those who attended at least one retreat will figure out what is what. Otherwise it is very difficult to figure out how to build practice based on this book.

 

Thank you very much.

 

 

22 hours ago, idquest said:

It is recommended that one has done good volume of pore breathing and xiatian (lower field/dantian) work before starting with the 3rd eye.

 

As in years for the LDT work?

 

2 hours ago, Rocky Lionmouth said:

Xin is a beautiful concept, i had a major bump from the descriptions in this thread guys, thank you.

Would anyone dare elaborate further implications of the meaning of ”open your heart”? Being happy is definetly accurate, but i believe this also relates to an intent, yi right?

Would you say yi is of the xin somehow? Whats the common theory say in classical daoist teachings about the relation between xin and yi?

 

Yi is not the Spirit of the Fire Element but it's all connected as we are One.

10 hours ago, idquest said:

 

There are several chinese editions with the texts that summarise WLP's teaching over the years, a so called 'Blue Book'. "Ling Bao Tong Zhi Neng Nei Gong Shu" as translated by Richard Liao is a translation of the first edition of that Chinese book. The 'Daoist Internal Mastery' is a translation of the second edition of the Blue Book which has a lot more chinese characters inside so to speak. You might have noticed that the 'Daoist Internal Mastery' was edited by Livia Kohn which adds to the better translation to English.

 

There is quite a number of practices in the book that outlined in a way that readers can start practising them from the book, for instance daoist walking, sleeping practice, some more. But to practice the core teaching students will need to attend WLP's retreats to understand how the practices are built.

 

Thanks.

Are you also a Longmen Pai student?

So daoist walking, sleeping practice can be learned and practiced fully without the caveat mentioned by freeform?

 

17 hours ago, freeform said:

However, as is the etiquette with these sorts of books, a lot of what makes the training effective (and therefor dangerous) is left out or glossed over. 

 

 

 

1 hour ago, freeform said:

 

Yeah. Considering how expensive it is to train with LiPing - it’s great that he’s made this book so clear and easily available

 

I haven’t gone through all of it, but you can certainly get a lot from the practices even as they are.

 

Training with trees is particularly valuable at early to mid stages - particularly if you have some reasonably private access to some  

 

Do you know if there are any Longmen Pai Teachers teaching for free in China or in the West?

Is this the same text as "Ling Bao Tong Zhi Neng Nei Gong Shu" but different translator?

7 hours ago, dawei said:

So some comments on a particular line: 藏 於 胸 中 

 

藏 - conceal/hide/harbor/collect

於 - ah

胸 - chest/heart/mind/thorax

中 - inner/centrally location

 

So, opening lines point to the chest... ergo, heart

 

 

Can it also be MDT?

21 hours ago, manitou said:

All this talk of enlightenment is subjective.  Some would give the impression that there is only one path.  Surely this is not the case.  The well of information, as I know it, is actually like a channel.  The words are drawn from you almost without your consent, they just come.  It's just a matter of stilling the mind and waiting for the answers - and it's immediate.  This is all such mysterious stuff. 

 

Do you speak the words? Can it also be more subtle like a knowing instead of only words? Did it ever happen without stilling the mind?

Thank you.

 

On 5/2/2019 at 8:19 AM, freeform said:

I believe that there was a ‘golden age’ of spiritual cultivation. Everything we have now comes from that time.

 

Do you have a place/time for it?

 

 

On 5/2/2019 at 6:58 PM, dwai said:

The primary qualification required for spiritual knowledge is suffering. Unless one has suffered enough in their life, there will not be an overwhelming drive to find the solution (aka seeking). There are exceptions of course, but without suffering, usually dabbling in the spiritual path remains a hobby at best. 

 

On 5/2/2019 at 6:58 PM, dwai said:

A sincerity of purpose is required, and the primary cause of said sincerity is suffering. When you are suffering, you will sincerely seek its cessation.

 

Very interesting could you please elaborate? (are there any teachings/books about this?)

Do you think there's something else regarding suffering, besides sincerely seek its cessation, that connect us to the Divine?

 

 

n 5/3/2019 at 12:51 PM, freeform said:

Calm equanimity and emotions is a contradiction

 

There's no contradiction but never mind.

 

On 5/3/2019 at 12:51 PM, freeform said:

Why?

 

Because of the very nature of the practice.

 

On 5/3/2019 at 12:51 PM, freeform said:

Its different. You’re not engaging your imagination. Your memory is already there - you’re not ‘creating’ anything, you’re just training your skill of perfect recollection

 

To me it seems the same/very similar. The visualization of the mco uses a pathway that's already there, Qi is already circulating through that pathway.

 

On 5/3/2019 at 12:51 PM, freeform said:

This specific method is part of the Longmen Pai system and it’s there for a specific reason - creating a specific condition - not just for general memory improvement. It just has that side effect.

 

Yes, of course. Can you tell when it's introduced? To the beginner or more advanced student?

 

10 hours ago, thelerner said:

only if you do it while smoking. 

 

On a more serious basis, in my understanding there are cultivation arts where you run energy through the body and doing too much, too fast can possibly be harmful, especially if your energy sensitive.  This level one exercise seems mostly mental, so there's no circulating energy so I doubt it can hurt organs.   

 

I can imagine Freeforms version being mentally exhausting til you get handle on it. 

 

P.S Wang Li Ping does talk about the need to do all these exercises from a state of calm equanimity.  If you have a disturbed mind then you can get into trouble and perhaps simple sitting would be better. 

 

2 hours ago, freeform said:

 

It also actually helps to open certain congenital meridians and creates some conditions necessary for alchemical work further down the line

 

 

Thank you both for your reply.

 

If there is a mental exercise the Qi is stirred and there is circulation of energy, I understand what you're saying about the positive emotions and the need of calm equanimity, but even so I think there might be a possibility for harming the Organs.

 

Freeform, you say this practice "develops a very good memory and a very sharp mind" and "helps to open certain congenital meridians" but can't it be compared to what you're talking about visualization the other day?

 

Shouldn't a very good memory and a very sharp mind come as results of practice without having to engage with memories? Same with opening the meridians? Which meridians are you referring to? 

 

Thanks.

On 5/1/2019 at 5:00 PM, freeform said:

Later levels have to do with manifesting light in various ways (that can be picked up by a camera for example)... there’s a certain skill with transforming physical matter... etc... again I can’t talk about specifics - but you will probably have heard about holy people performing miracles. These are literal. They’re specific signposts on the way.

 

If it can be picked up by a camera it can also be seen with the naked eye, right?

 

Do the masters you know perform healing miracles or is there a special reason they choose not to?

18 minutes ago, Pilgrim said:

We are now living in the Kali Yuga a very dark period of mass ignorance.

 

Do you know how long will it last and what will come next?

On 5/1/2019 at 9:01 PM, thelerner said:

I've been reading Wang Li Ping's book 'Ling Bao Tng Neng Nei Gong Shu'.   Good book, tons of practices in it, perhaps too many but the Golden Flower segment at the end is nicely brief.

Anyhow, one of the practice he mentioned that I bookmarked is very close to what you're talking about.   Let me type it out here, the book is full of techniques like this..

p.23 Intro to first level practice: Reverse the Memory back to Infancy (Hui Ying Yi Wang)

This section is practicing reversing memory: Remember-forget and remember again.

 

Remember matters from the morning until now, every detail you can, from getting up in the morning, cleaning your teeth and washing your face...until you sit down to practice this moment.  If in between something is forgotten, try to remember again.  Past memories will be as fresh as when you were a new born baby; look at each of them carefully.  It may come with matter: flower, tree, color, bird, animal.. look at each memory carefully and let it bloom, after totally blooming; the memories will be less frequent and disappear.  Let positive memories bloom and let go of negative memories. '

 

Keeping our most precious happy memories close is so important- they're said to release an internal wellness tonic, yet we tend to do the opposite.  Rerunning the bad, letting the good collect cobwebs.

 

14 hours ago, freeform said:

 

Its a great practice

 

The way my teacher taught it is a little more step by step.

 

The first step is to develop your capacity of recollection. You do it by recollecting a benign but specific span of time (say the 20 minutes prior to the start of the exercise)... the idea is to (over time) remember every single detail using all your senses, in real-time and without missing anything. 

 

Bit harder isn't it

 

And when I say every detail with every sense, I mean like the texture of the ground you walk on. The sound and sensation of your clothes rubbing against you. The change of temperature, air pressure and humidity as you move between spaces and also the thoughts and emotions you had as you went through this 20 minutes... and everything in real-time - as in the exercise should last 20 minutes no longer or no shorter.

 

This takes about a year or two to develop fully - with no errors or much exerted effort. 

 

Then you can move onto slowing down or speeding up memories... This is also a skill that needs to be trained over a period of time. Habitually your mind will jump to the bits that are novel or interesting, but you need to recall everything. So if you’re speeding up a memory - say to 4X the speed - it needs to capture everything at 4X speed. You can go faster and faster. You can then also slow it down - take one footstep and recollect every detail of that in a 20 minute session...

 

Once changing the speed becomes effortless and errorless - only then can you turn this capacity to specific memories from the past.

 

But in the case of this exercise what makes it work is the years worth of practice to generate this capacity of total recall. 

 

Its worth it though. You also develop a very good memory and a very sharp mind as a result

 

Can't this practice be harmful to the Organs?

 

 

17 hours ago, freeform said:

practice is about creating the correct conditions for things to arise of their own accord.

 

I like this sentence, are you describing Wu Wei?

 

 

1 hour ago, freeform said:

Are you operating fully from the perspective of your Yuan Shen (congenital self) when you ‘speak’ these words to me - or are you operating from your personality?

 

1 hour ago, freeform said:

For example you can completely bypass the transformation of ‘the five lights’ of your emotional personality and jump straight to development of Yuan Shen.

 

Then usually your personality will stay intact but you’ll still radiate your original light... but you will not radiate the fully benevolent virtues (De) - wisdom, compassion etc.

 

Could you please elaborate further regarding what you're talking about here and Wu Xing?

 

Not that a ‘true person’ would need acupuncture treatment but do you know if Wu Xing theory from Classical Chinese Medicine still applies to a Zhen Ren?

20 hours ago, dwai said:

In my books, enlightenment is the realization of one’s true nature. It is not some alchemical immortality or attainment of sainthood. In fact, in dharma traditions, wherein the concept of enlightenment takes a central position, does not really speak much about sainthood or alchemical immortality. In certain sects such as tantric traditions, there is that element though. However one could have great siddhis and still be far from enlightenment. 

 

In your opinion are alchemical immortality or attainment of sainthood "levels" beyond enlightenment?

 

 

20 hours ago, dwai said:

Immortality as per the wisdom traditions is in the realization of one’s true nature, which will eliminate all misconceptions and fears/psychoses  that arise from fear of death.

 

Because there is no death?

 

 

20 hours ago, dwai said:

Yet, this (enlightenment) is not a supernatural realization, or an attainment of something external. No amount of “practice” can directly cause this. It is simply a result of dropping all the personality and conditioning that obscures our true nature. It is always there. Everyone is already always enlightened, just not realized yet.

The practices only help to prepare the mind for the direct apperception of the truth. 

 

Once one realizes one’s true nature, one is free from future causality. 

 

Do you know or have any theory why is this so? I'm not referring to what causes it (personality, conditioning...) but why is it obscured? So that it can be "discovered"? Hypothetically, could we all have our personalities, conditioning and never ever got our true nature obscured in the first place?

8 hours ago, Wayfarer said:

There is no reincarnation because we are That which has not come into being.  In Daoism, it is called the Dao.  You and I are the same Dao.  What dies is an expression of it due to how the energy (chi) has manifest "as" us, not "is" us. 

 

Could you please elaborate on this? What about the masters that tell us they "see" their past lives when meditating?

 

 

6 hours ago, rideforever said:

imo : effortlessly being > I guess that's the point, no more struggle.
Sages have tried to convey to others what it means and how it is to be there, they say "I see this", "I do that" ... and unawakened beings try to follow these ideas as moral rules. 

Which can indeed approximate a sense of being a sage.
But a sage is not actually following these rules, he is in an effortless state.

We can try to follow these moral rules to get a sense of it.

We can try to enter the state of the Sage by following his path of entry.

 

Does the sage has the same personality from before being a sage?

 

 

4 hours ago, Wayfarer said:

It is in Chuang Tzu, Lao Tzu and the Huainantzu.  It was the centre of debate between the 5th and 11th centuries by Chong Xuan daoists verses Buddhists.  It is also in Buddhist classics like the Heart Sutra, the Diamond Sutra, the Sutra to the 8 Bodhisattvas.

 

Can you please give us some quotes? (Daoism and Buddhism)

 

On 4/26/2019 at 9:51 PM, dwai said:

Feel free to start a new one.

 

Done. Looking forward to hear you all.