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练功说易也容易，古往今来，有各式各样的导引动作、吐纳手段、观想方法，皆可入手；晨起锻炼，辅以音乐口令，亦有助于身心。练功说难也难，是难在进阶，难在不执外物，而是以人为本，向内探索、亲证生命的本质。
Qigong practice is simple, given the myriad of daoyin exercises, breathing techniques, and contemplation methods that have been developed over time. For instance, starting with morning exercises and complementing them with music or verbal instructions can benefit both the body and the mind. On the other hand,qigong practice is challenging. The difficulty lies not only in its advancement but also in not being attached to the external world. It emphasizes self-reflection and the inward exploration of the nature of life.
有练功二三十年者，或专一某功法者，或博学兼修数十种者，或为师授徒者，种种高谈阔论，但问其境界能入静否？或茫茫然，或顾左右而言他，若论及精气神、心性，则颠三倒四，全无体系，更甚者有以不科学而全然否定。这些都是因为不能通达理论，又执守外在形式的结果。
Among qigong practitioners, some have committed two to three decades to their practice. Some have honed their skills in a single qigong exercise, while others have dabbled in an eclectic mix of qigong exercises, and a few have even had the privilege of receiving instruction from distinguished masters. When it comes to fundamental theories, they are more than willing to engage in profound discussions. However, when asked whether they have reached the stage of being in meditation
, some of them appear perplexed, unsure of the concept, while others tend to deflect and avoid the question. When discussing essence, qi, spirit,and the nature of human, their explanations lack coherence, and some even dismiss the concepts as unscientific. These responses stem from their inability to grasp the theoretical foundation and their rigid adherence to external forms.
练功进阶： 即为练功次第，是建立在有体系的教法与证法之上的。教法是见解、理论；证法是具体操作的方法，是经验、有诀窍，就是理论与实践相结合。实践脱离理论的指导，将成为经验主义；一味跟着感觉走，如同盲人骑瞎马，夜半临深池。理论脱离实践则成为教条或口号。练习传统功法，身心就会起变化，渐渐身心互融，形神相应——进入特殊的练功态——境界由此而来。
Advancement of qigong practice: In other words, it is about the order of practice that is built on a systematic teaching and verification method. The teaching encompasses insights and theory, whereas the verification pertains to the practical techniques of practice—representing a combination of theory and practice. The practice devoid of theoretical guidance risks devolving into mere empiricism, just like a blind man riding a blind horse and perilously approaching a deep pool in the cover of night. Conversely, the theory stripped of practical application can become dogma or empty slogans. As we delve into the practice of traditional exercises, transformations occur within the body and mind, and subsequently lead to the integration of the body and mind. This ushers us into a unique state of practice from which the true realm of qigong emerges.
练功进阶的具体讨论是建立在境界上的。无法把身心分开来讨论进阶，因为这不符合整体观，在经典中，身心一体，心物不二。孤立地从生理、心理上来讨论练功的进阶是片面的。从境界，或者说从练功态上，才能相对比较完整地、有体系地阐述评估练功的状态、变化、进阶。
The advancement of qigong practice is based on this realm of qigong. It is not feasible to separate the body and the mind to discuss the advancement, as this is inconsistent with the holistic view we advocate. The body and the mind attribute oneness, and also, the mind is not separable from the material world. In this regard, discussing the advancement of qigong practice merely from a physiological or psychological perspective is one-sided. From the realm or the state of qigong, we can more comprehensively and systematically explain and evaluate the states, changes, and advancement of qigong practice.
练功态： 有别于普通人常态下的清醒、做梦、深睡，它是练功时心身相融、形神相应的特殊状态，随着练功的深入，有相对稳定的一个层次、一个层次的变化，故称为境界。
The state of qigong: It is not the typical states of wakening, dreaming,and sleeping experienced by ordinary individuals. Instead, it is a unique state characterized by the integration of the mind and body during qigong practice.As the practice deepens, this state undergoes relatively stable and progressive transformations, thus giving rise to varying realms of qigong practice.
由于个人的差别，选择的功法的异同，具体到每一个境界的名称、先后次序等，会有不同，但核心不变：心物不二；方向不变：一定向内探索生命的规律与本质，一定从内在生命本质的角度上来探讨外在形式的变化。两个点基本相类：起点与终点。起点为入静，终点归于本性自然。作一比喻，就好像一群人登山，要爬到山顶，由于登山的方式、登山的路径选择、个人行进速度不同，自然沿路风景也不同。
Due to individual differences and the choice of specific qigong exercises,there may be variations in the names and sequences of each realm. However,the core remains unchanged: The body and the mind attribute oneness, and also,the mind is not separable from the material world. And the direction remains constant: To explore the laws and essence of life from an internal perspective,and to examine the external changes from the standpoint of inner life essence.In addition, there are two shared fundamental points: the starting point and the endpoint. The starting point is in meditation, while the endpoint is the inherent nature. To draw an analogy, it is like a group of people climbing a mountain, aiming to reach the summit. Given different climbing styles, paths, and speeds,the scenery along the way naturally varies.
但起点（入静）与终点的所见（本性自然）基本相同。从理论上讲大致如此。从经验上去描述，就更难，虽然散见于各大经典，终归如人饮水、冷暖自知，如果没有真正地经历过，则难以理解。好在起点（入静）离普通人常态较近，稍稍可以描述。
Yet the scenery at the starting point （in meditation） and the endpoint（the inherent nature） is identical. This is a general theoretical understanding.Describing it in detail is even more challenging, despite scattered references in various classics. It is something that can truly be comprehended only through personal experience. Fortunately, the starting point （in meditation） is relatively accessible since it is not far away from the states of ordinary people in daily life,allowing for some description to be made.
静，不是静止，也不是没有声音。这样的静是用来描述外物的。入静，是沉静、宁静，但不是单纯心理的状态，是小溪叮咚的流水声，是第一缕阳光划破漆黑的黎明，是午后传来阵阵的花香，是老师某一句教言或示范的手势，更关键的是，此刻你突然打开了心扉，有了刹那的感动。此时一个新的空间展现，身与心交融，内外通达，耳之所听即是目之所视、身之所触、心之所想……似乎短短一瞬，退出入静的状态，却发现时间过了好久。
Meditation is not synonymous with being motionless or devoid of sound.Such meditation is used to describe the external world. Frankly speaking,meditation is a state of highly relaxed tranquility with concentration and clear consciousness during qigong practice, instead of a simple state of mind. It is a sudden feeling, like the gentle flowing sound of a stream, the first ray of sunlight piercing through the darkness of dawn, the wafting fragrance of flowers in the afternoon, or insightful words from a teacher. Most importantly, at that moment, we unexpectedly open the doors of the heart, experiencing a sudden surge of emotion. In that instant, a new world is present, where we are able to integrate the body and the mind, and what the ears hear becomes what the eyes see, what the body feels, and what the mind thinks...In this realm, time appears to have elapsed in but a fleeting moment, yet upon departing from this realm, we realize that a considerable span of time has transpired.
从入静开始，渐渐深入，而后能窥门径，登堂入室。以医家为例，《黄帝内经》所述有四层境界：“恬淡虚无，真气从之。”恬，心静安和，淡淡得喜悦，所谓“琴瑟在御，岁月静好”。淡，则是恬然自得，若无自省，久之若散漫放逸，渐成心散自满之性情，故需自谦常愧，淡泊以养志。虚，虚己以待物，虚心以实腹。无，则物我两忘，大音希声，天籁自成。
Starting from meditation and gradually delving deeper, we can then find the path and step into the inner chamber. Taking TCM as an example, as the
Huang Di Nei Jing
（Yellow Emperor’s Inner Classic） states: “Genuine qi will be with you when you achieve
Tian
（peaceful joy）,
Dan
（no greed for fame and wealth）,
Xu
（void） and
Wu
（nothingness）.”In this sentence, as we can see, there are four levels of realm.
Tian
（peaceful joy） refers to a calm and harmonious state, lightly touched by joy, as expressed in the phrase “harmony between the Qin and Se
, and the tranquility of years passing peacefully.”
Dan
（no greed for fame and wealth） means being content and at ease, but prolonged emptiness may lead to a carefree and self-indulgent nature, necessitating humility, and fostering a detached and focused spirit.
Xu
（void） entails emptying oneself to receive external influences, having an open mind and a sincere attitude. Lastly,
Wu
（nothingness） indicates the self and the external world are both forgotten, and the sound of nature arises.
可作这样譬喻，人处房中，掩门关窗，拉上厚绒窗帘，此时伸手不见五指，此喻普通人之常态。拉开窗帘，此时阳光透过玻璃，照进屋子，象征第一层境界“恬”；身与心交融；打开门窗，内外相通，象征第二层境界“淡”；人在屋中，四壁拆尽，内外一体，象征第三层境界“虚”；人亦不存，唯余自然，象征第四层“无”。
Imagine we are in a room with a closed door, closed windows and a closed thick wool curtain. We cannot see our own fingers in this dark room. This is a normal state of ordinary people. When the curtain is pulled aside, the sunlight enters the room, allowing us to see the scene outside through the window. This is the first level of “ Tian （peaceful joy）”. When the door and windows are open,we feel the room is connected with the outside world. This is the second level of “ Dan （no greed for fame and wealth）”. When we are still in the room but feel like the house is absent, this is the third level of “ Xu （void）”. When we forget ourselves, this is the fourth level of “ Wu （nothingness）”.
从理论上入手，练功进阶需要在老师的指导下研读经典，以实践为基础不断修证和体悟。经典中每一句话，甚至每一个字都是通向内在生命的密码。这对于现代人而言很困难，对外国友人更甚。从具体方法练习上，需要老师不断启发，而习练者需大量练习，或在寂静无扰的环境里，或在日常生活中。练习传统功法，想要进阶，本就是一条难行的崎岖山路。在登山之前，有一件事，必须作好准备：为什么要选择这么一条登山之路？是好奇，是兴趣，是健身，还是利益？最初的动机是什么？古人称之为发心，强调因地不真，果招迂曲。最初的动机，内趋动力，决定了今后的方向、行为、结果，所从怎么样慎重都不为过！此后才是第二，究竟练的是什么？第三，怎么练？
In terms of theory, if we desire to make some progress in qigong practice,we should give priority to reading and studying traditional classics under the guidance of a teacher. Then, we should continually validate and comprehend these classics in our practice. Each sentence, and even each word, in the classics serves as a key to unlocking the inner realm of life. This is challenging for modern Chinese and even more difficult for international practitioners. In terms of practice methods, qigong practice requires the teacher to inspire, and the practitioner should engage in extensive practice, whether in a serene and undisturbed environment or in daily life. To achieve the advancement of qigong practice, we should embark on a rugged mountain path. Before our departure,we must ask ourselves these questions: Why choose this particular path? Is it out of curiosity, interest, fitness, or personal gain? What is the initial motivation?This was named “ Fa Xin （answers from the heart）”by ancient Chinese people.It emphasizes that without a true motivation, the desired outcomes we seek will traverse a convoluted path in their realization. Since the initial motivation and the driving force determine the directions, actions, and outcomes in the future,careful consideration of the original motivation is crucial. Only after this can we know the contents and principles of qigong practice.