练功明智
Qigong Practice for Wisdom

练功就是为了拒绝麻木，为了觉醒，为了智慧。

Qigong practice aims to avoid insensitivity and achieve enlightenment and wisdom.

《老子》：“道生一，一生二，二生三，三生万物矣。”道（无极）之中自然而然地转化，产生真灵一气（太极）；（太极）一气自然含有阴阳二气，阴阳和合变化则万物生长老死。道与万物，并不是两个东西，而是一体。

As the Dao De Jing states, “ Dao produced One; One produced Two; Two produced Three; Three produced All things.” Dao （Wuji） naturally transforms within itself, giving rise to Taiji. Within Taiji, the dual energies of yin and yang naturally exist. Through the harmonious interplay of yin and yang, all things come into being, grow, and eventually decline. Dao and all things are not separate entities, but rather, they are interconnected as one.

在传统文化思想中可以把此理论体系概括为：道（生）——气（化）——物（变）。此中最基本、最重要元素是道。气（化），物（变）无非是道的变数而已。故而首先重悟道、合乎道，其次明了变化的规律，而否定一切片面孤立、固定不变的“物的存在”。

In traditional Chinese culture, this theoretical framework can be summarized into Dao （birth）—qi （transformation）—physical world （change）.The most fundamental and significant element in this framework is Dao . Qi（transformation） and physical world （change） are nothing more than variations of Dao . Therefore, the primary focus is to cultivate Dao , align with its principles,and then understand the laws of transformation and change. Subsequently, we are able to negate any one-sided, isolated or fixed notion of “existence”in the physical realm.

《素问·天元纪大论》阐述了天地形成：“太虚寥廓，肇基化元，万物资始，五运终天，布气真灵，楤统坤元，九星悬朗，七曜周旋，曰阴曰阳，曰柔曰刚，幽显既位，寒暑弛张，生生化化，品物咸章。”无边无际的太虚（道），是宇宙的原始基础，是万物化生的根本；其间五运往复偱行，真灵之气遍布，主宰着一切生命生长的根元；由此九星悬挂于虚空，七曜有规律地运行；于是天运有了阴阳的迁移变化，大地有了刚柔的生杀现象；因此有了幽暗的黑夜，有了明亮的白昼，有了寒暑的四季更迭。如此不断生长变化，才有了丰富的、多种多样的万物生长。

Chapter 66 of the Huang Di Nei Jing Su Wen states, “The extension of the Great Void is boundless; it is the basis of all founding and it is the principal source of all transformation. The myriad beings depend on the Great Void to come into existence, and it is because of the Great Void that the five movements（ Wu Yun ） complete their course in the heaven. The Great Void spreads the true magic power of qi, and it exerts control over the principal qi of the earth. Hence the nine stars are suspended in the heaven and shine and the seven luminaries revolve in a cycle. This is called yin; this is called yang. This is called soft; this is called hard. Hence when that which is in the dark and that which is obvious have assumed their positions, there is cold and summer-heat, tension and relaxation. Generation follows upon generation, and transformation follows upon transformation, with the result that all things come into open existence.”

从道始生，渐有万物，是那么的流畅，可为什么我们就返回不到道的本性呢？道与万物，并不是两个东西，而是一体。如海浪和海水的关系。海水随风起浪，无数海浪各个不同，其本质为水，外形为浪。而人的认知出问题了，执着个相，回不到本性中去了。就只认识浪的起起落落，大大小小，浪花的颜色，浪拍打在礁石上的声音，浪花溅在口中的咸涩，海浪的气味，会为某一朵浪花的诞生而喜悦，又会为某朵浪花的消逝而忧伤……是的，听着奇怪吧，却时时刻刻发生在我们的身上。人类最深层的意识中存在天生的局限性，从出生以来，从成为人类以来，从无始以来。

There is Dao at the beginning, gradually giving rise to myriad things. It transforms and changes so smoothly, yet why do we find it difficult to return to our innate nature of Dao ? Dao is to myriad things as ocean to waves. Wind blows over the ocean surface and generates waves. Each wave is unique, but its essence is water, and its form is a wave. However, our cognition becomes problematic when we fixate on the individual waves and stray from our true nature. We only recognize the rise and fall of the waves, their sizes, the colors of their foam, the sound they make as they crash against the rocks, the salty taste of the spray, and even the scent of the sea. We may find joy in the dance of a particular wave, and sorrow in its eventual disappearance...It sounds strange, but this constantly occurs in us. Deep within the human consciousness lies inherent limitations that have existed since we were born, since the existence of humans,and since time immemorial.

《庄子·应帝王》说：“至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤。”至人之用心有如镜子，任物来去而不将不迎，物来则应，物去不留，因此能够不为物役从而不为外物所伤。

As the Zhuangzi states, “When a sage employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to what is before it, but does not retain it. Thus, he is able to deal successfully with all things without injures to himself.”

我们恰恰是相反。《灵枢·本神》阐述了人的形成：“天之在我者德也，地之在我者气也，德流气薄而生者也。故生之来谓之精；两精相搏谓之神；随神往来者谓之魂；并精而出入者谓之魄；所以任物者谓之心；心有所忆谓之意；意之所存谓之志；因志而存变谓之思；因思而远慕谓之虑；因虑而处物谓之智。”

天所赋予人的是“德”，地所赋予人的是“气”，天之德下行与地之气上交，人秉承天地二气而生。由此，最初生成的、最元始的精华称之为精。此阴阳两精相互运动转化，微妙而不可测，称之为神。随着神的往来活动而出现的知觉功能称之魂，跟精一起出入而产生的生理功能称之魄。魂魄相合可以支配外来事物，同时又随着外物迁转变化而变化的称之为心，心对外物的变化产生记忆称之为意，在记忆印象中能深刻地留存下来的称之为志，由这些深刻记忆印象（为中心），带动其余记忆反复地出现以及变化称之为思，思前想后产生各种推想称之为虑，通过虑来处理事物称之为智。

However, we are precisely the opposite of sages. The Ling Shu Ben Shen （Chapter 8 of the Spiritual Pivot） expounds on the formation of human beings: What the Heaven endows upon humans is virtue, and what the Earth bestows upon humans is qi. The virtue descends from the Heaven, while the qi ascends from the Earth. When the virtue and the qi intersect, humans are born, inheriting the dual energies of the Heaven and the Earth that are called essence. The intricate interplay and transformation of the yin essence from the Earth and the yang essence from the Heaven give rise to spirit. The perceptual function that arises from the activity of spirit is ethereal soul. The physiological function that emerges in conjunction with the comings and goings of essence is corporeal soul. When the ethereal soul and the corporeal soul combine,they can employ and bear the body and external matters, and they also change with external circumstances, and this is called mind. The mind generates memories from changes in external things, and this is intent. That which remains deeply ingrained in memory and impression is called will. With these profound memories and impressions as a core, propelling the reappearance and transformation of other memories, this process is pondering. Various conjectures arising from the pondering are known as consideration. Engaging with matters through consideration is wisdom.

“天之在我者德也，地之在我者气也，德流气薄而生者也”。《素问·六节藏象论》云：“天，食人以五气；地，食人以五味。”“天，食人以五气”是说人需要无形之气来补充自己。又云：“气合而有形，因变而正名。”无形的气是有形之物的根本，万物也都是靠气的相聚而产生的。气阴阳的多少决定着物质的种类、形态。《素问·阴阳应象大论》云：“阳化气，阴成形。”“积阳为天，积阴为地。”

What the Heaven endows upon humans is virtue, and what the Earth bestows upon humans is qi. The virtue descends from the Heaven, while the qi ascends from the Earth. When the virtue and the qi intersect, humans are born.The Su Wen Liu Jie Zang Xiang Lun （Chapter 9 of the Basic Questions） mentions that “The Heaven feeds humans with the five qi . The Earth feeds humans with the five flavors .”The first sentence indicates that we humans require intangible qi to replenish ourselves. This chapter also states that “The qi unites and assumes physical appearances. One follows their changes in determining their names.”This indicates formless qi is the fundamental essence of tangible entities, and all things arise through the gathering of qi. The quantity of yin and yang in qi determines the types and forms of all beings. Just as the Su Wen Yin Yang Ying Xiang Da Lun （Chapter 5 of the Basic Questions） states, “Yang transforms qi, yin completes the physical appearance…Accumulated yang becomes the Heaven,and accumulated yin becomes the Earth.”

阳气清轻，上升相聚和合成为无形的虚空，形成了苍莽的天宇；阴气浊重，浊阴之气降而凝聚成为有形的物体，构成了五彩缤纷的大地。人具有天生的德行，比如看到星空，就会被吸引，会有神凝的感受，或升起崇高感，或探索的欲望，或心灵的皈依。地的五谷、水、环境，可以濡养身体。天上的德和地的气，两者相合方能成人。人的身心二者需要星空、大地、山泽、草木，人的精气神魂是需要天地滋养才能健康。相反，如果长时间在昏暗密闭的环境中，人就会不安失常。

The clear and light yang qi ascends and gathers to generate the formless void, creating the vast expanse of the Heaven. The turbid and heavy yin qi descends and condenses to form the tangible beings, constituting the colorful Earth. We humans possess innate virtues. For example, when we see the starry sky, we are attracted and experience a sense of awe, a desire for exploration, or a spiritual reverence. The grains, water, and environment of the Earth can nourish the body.

The combination of the virtue from the Heaven and the qi from the Earth gives rise to human beings. Both the body and mind of a man require the nourishment of the stars, earth, mountains, rivers, and plants. The essence,qi, spirit, and soul of a man need to be nurtured by the Heaven and the Earth in order to maintain health. If a man spends a long time in dim and enclosed environments, he may feel restless and get sick.

“故生之来谓之精，两精相搏谓之神；随神往来者谓之魂；并精而出入者谓之魄；所以任物者谓之心”。这里的“精”是天德与地气和合而生的生命精华，此精华随天地相应变化，阴阳往来，微妙不可测，称之为神。“随神往来者谓之魂”，这里的“魂”简单地从三个层面来认知：幽精、爽灵、胎光。幽精：吃喝玩乐生理本能；爽灵：智能，偏指善于理解事物之属性、本质，亦用于趋吉避凶；胎光：偏指灵觉德行的层面。

The perceptual function that arises from the activity of spirit is ethereal soul. We can understand the concept of ethereal soul from the following three aspects: You Jing （the Secret Spirit）, Shuang Ling （the Bright Spirit） and Tai Guang （the Light of the Fetus）. You Jing governs physiological instincts such as eating, drinking, and enjoying leisure activities. Shuang Ling represents wisdom,adept at comprehending the attributes and essence of things, and is also used for seeking good fortune and avoiding misfortune. Tai Guang oversees the realm of spiritual perception and virtuous conduct.

据《云笈七签·卷五十四·魂神部》记载，人身中有三魂，第一魂为胎光，是上天清轻之气所化，常令人身心清静，能得长生；第二魂为爽灵，是世间五行之气所化，常令人深思熟虑，耗人精神，生诸灾害；第三魂为幽精，是地下阴浊之气所化，常令人好色嗜欲，嗜睡昏沉。“并精而出入者谓之魄”，第一魄名尸狗，第二魄名伏矢，第三魄名雀阴，第四魄名吞贼，第五魄名非毒，第六魄名除秽，第七魄名臭肺。“所以任物者谓之心”，“任”：第一是运用，第二是承载。“物”：物件、身体。那个承担着身体的，又是管理外界事物的就叫作心。

According to the records in Volume 54 of the Yun Ji Qi Qian （Essence of Collected Taoist Scriptures）, the human body is composed of three ethereal souls and seven corporeal souls.

The first ethereal soul is called the Light of the Fetus that is transformed by the clear and light qi from the Heaven. It often enables individuals to maintain a calm and peaceful state, leading to longevity. The second ethereal soul is called the Bright Spirit that is transformed by the qi of the five elements on the Earth.It often causes deep contemplation and careful consideration, consuming one’s essence and spirit, and subsequently giving rise to varying calamities. The third ethereal soul is called the Secret Spirit that is transformed by the turbid yin qi from the underworld. It often induces sensuality, desires, and heavy drowsiness.

The physiological function that emerges in conjunction with the comings and goings of essence is corporeal soul. The first corporeal soul is called Shi Gou （Dead Dog）, the second one is called Fu Shi （Hidden Arrow）, the third one is called Que Yin （Yin Sparrow）, the fourth one is called Tun Zei （Thief Swallower）,the fifth one is called Fei Du （Flying Poison）, the sixth one is called Chu Hui （Remover of Filth）, and the seventh one is called Chou Fei （Stinking Lung）.

由于大多数人的内观之力比较弱，对于德、气、精、神、魂、魄、心难以体察到，但从“意”开始，是可以隐隐约约地触摸到的。以下是关键：

Due to a relatively limited ability to practice internal contemplation , it is difficult for the vast majority to directly perceive the concepts of virtue, qi,essence, spirit, ethereal soul, corporeal soul, and mind. Luckily, starting from“intent,”we can touch these concepts slightly. The following points are crucial:

“心有所忆谓之意”。忆解释为回忆、记忆。心承载生命，管理外物留下印记，留有记录，就叫忆。一方面是留下的画面，同时又有能记录。可以把这段话分成两部分内容：一是从外境内情变化中摄取，颜色图像、声音、气味、味道、感触，然后留存下来，此为主观能忆见相。二是留存下来的客观印象，此为所忆现相，更细致地可以分成三种状态：① 初始将动未动；② 能忆见相；③ 所忆现相。

“The mind generates memories from changes in external things, and this is intent.”The mind carries life and manages the imprints and records left by external things; this is memory. Memory consists of two parts of content. The first is the subjective content we absorb from all changes, including colors,images, sounds, smells, tastes, and sensations; we then store these in the mind.The second is the retained objective impressions. Memory can be further categorized into three aspects in more detail: the tendency to act, the subjective content, and the objective content.

（1）初始将动未动：类静止状态，即心之本体开始动摇时之相。尚未能辨认能所主客，为意之初始状态。

（2）能忆见相：一旦动摇便不停止，主观见照作用，是极微细之认识作用。（主观作用）

（3）所忆现相：有主观见照作用在前，故客观之对象，即随而显现。（客观现象）

（1） The tendency to act: The state similar to stillness, where the mind is about to act but cannot distinguish between subjective and objective aspects,representing the incipient stage of intent.

（2） The subjective content: The subtle cognitive process of subjective perception and recognition. （Subjective function）

（3） The objective content: The appearance of objective phenomena in accordance with the subjective perception. （Objective phenomenon）

举例：就像平静、清澈的湖面，当你直视它，可以看到水底的鹅卵石。微微地换个角度，波光流影之间（初始将动未动），映照出（能忆见相）天上的浮云，岸边的小树（所忆现相）。

To illustrate with an example, imagine there is a calm and clear lake. We look at it and we see the pebbles at the bottom. Then we change a perspective.We can see that the calm waters of the lake （the tendency to act） reflect （the subjective content） the floating clouds in the sky, and we can also see the small trees standing along the shore （the objective content）.

如果内观力弱，无法观察到本心妙明寂而常照，如明净湖水，微微生起妄动的知觉，进而呈现出各种影相，故而执取影相为真实，随影而动。

If we cannot pacify the mind or strengthen the concentration in order to be free from external interferences, we will be unable to observe the subtle, bright, and constantly illuminating nature of the original mind. It is similar to the clear lake water; when slight delusory perceptions arise, various illusory appearances manifest in the mind. Therefore, we mistake these illusory appearances for reality and act, accordingly, following the fluctuations of these appearances.

《庄子·应帝王》说：“至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤。”至人之用心有如镜子，任物来去而不将不迎，物来则应，物去不留，因此能够不为物役从而不为外物所伤，而普通人从最微妙的心行，乃至生理结构都是为了“执物”而生，以至身体因执物，而能产生短暂性的奖励机质，此即为“骨子里的愚昧”。

As the Zhuangzi states, “When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to what is before it, but does not retain it. Thus, he is able to deal successfully with all things without injures to himself.”In contrast, ordinary people, from their most subtle intentions to their very physiological structures, are designed to grasp onto things. This attachment may lead to temporary rewards, and this is a kind of deep-seated ignorance.

“意之所存谓之志；因志而存变谓之思；因思而远慕谓之虑；因虑而处物谓之智。”就是选择性地强调记忆中认为很重要的东西，就叫志。以选择性留下的意象为中心，围绕着大量相关的杂乱的记忆图像，为思。由这些图像再次归纳演绎为虑，由此处理事物为智。

“That which remains deeply ingrained in memory and impression is called will. With these profound memories and impressions as a core, propelling the reappearance and transformation of other memories, this process is pondering.Various conjectures arising from the pondering are known as consideration.Engaging with matters through consideration is wisdom.”In this regard, we can say that selectively emphasizing things that are considered important in memory is called will. Taking selectively retained images as a core, surrounded by a multitude of related and scattered memory images, constitutes pondering. The process of re-inducing and deducing from these images is called consideration.

此处，由于意的妄动与执着，而后又会产生六种错误的抉择。

Here, six erroneous deviations may arise due to the misguided impulses and attachments of intent.

（1）对于大脑记忆中各种显现、印象，执着为真实存在——如同对于镜中像，误会为无谬之真实存在。我们对于眼前所见、所闻、所触等，天生地认为是真实的存在，而这些都不过是大脑处理过，留存下的印象而已。如同梦里大千世界，在梦中也执以为实，醒后方知为假！可是孰假孰真？庄周梦蝶。

（1） In the mind, we tenaciously believe that various memories and impressions truly exist—just as one might believe the reflection in a mirror is real. We have always instinctively taken what we see, hear, or touch at face value, and thus we think that they are real. In reality, however, these are merely processed impressions retained by the brain. It is akin to the vast world within a dream, where, during the dream, we firmly believe everything to be real, only to recognize its illusion upon waking. But what is false, and what is true? It is reminiscent of Zhuang Zi ^[1] ’s dream of being a butterfly.

（2）依据前所执着为真实存在，起善恶、爱憎等虚妄分别与执着，并不断地加强，而后对爱好之境感到快乐，对憎恶之境感到痛苦，爱憎之念与苦乐之情继而相续不断——执着虚妄的镜像产生虚妄的情感。就好像有的人沉迷于影视作品中的情节不能自拔，以致于分不清真实与虚妄，把现实生活的演员误认为情节中的人物，而生起爱恨情仇。

（2） Holding onto memories and impressions as if they are truly real, we give rise to illusory emotions of good and evil, love and hatred, continually reinforcing them. Thoughts of love and hatred, along with feelings of joy and sorrow, persist unceasingly. Clinging to false reflections yields false emotions.Therefore, some people become so engrossed in the plots of movies or TV series that they cannot distinguish between reality and fiction. They mistakenly associate actors with their on-screen characters, leading to misplaced feelings of affection or animosity.

（3）依前相续不断虚妄分别与执着苦乐之境，执着益深，就会升起“我”这个观念，并愈加地执着起“我”来，进而有了爱恨情仇、有了取舍，自然而然那个能有爱恨的，能取舍的，“理所当然”就成为“我”。

（3） With deep attachments to these illusions, the notion of “ego”arises and becomes increasingly entrenched. From this heightened sense of “ego,”feelings of love and hatred emerge, along with choices and preferences. Naturally, that which possesses these emotions and decisions is perceived, almost inevitably, as“I myself”.

（4）由于对“我”这个观念执取益加深刻，相应地对所执着各种显现、印象，设种种名字、言句，以致对怨亲、美丑等各种名称观念起爱憎之念——有了“我”，就会分别“我的”“我所认同的”。同类则亲，异类则远。

（4） Due to the attachment to the “ego,”we mistakenly perceive various illusions and impressions as real, naming them and using words to describe them.Consequently, notions like friends, foes, beauty, and ugliness arise, leading to feelings of love and hatred. Once there is a sense of “ego,”distinctions emerge between“mine”and “what I agree with.”We gravitate towards whatever/whoever we agree with and distance ourselves from whatever/whoever we do not agree with.

（5）依据对怨亲、美丑等各种观念起爱憎之念，进一步加深苦乐、怨亲、爱憎等观念，继而升起贪婪嗔恨等烦恼，致使身体语言两种行为起善恶之活动。

（5） Based on the notions of friend and foe, as well as beauty and ugliness,feelings of love and hatred emerge. This deepens the concepts of pleasure and pain, affinity and aversion, and love and hatred, subsequently giving rise to afflictions like greed, anger, and resentment. As a result, our physical actions and speech manifest virtuous or harmful behaviors.

（6）身体语言两种行为起善恶之活动，而后承受各种结果。

（6） Physical actions and speech manifest either virtuous or harmful behaviors, subsequently leading to various consequences.

传统经典文化中，主观与客观世界矛盾而统一。如果把主观与客观世界对立分别，本就是一种主观、一种错误的认知。传统文化认为最重要的是：① 见到大脑主观认知，思维模式的缺陷。② 认识到大脑主观认知，思维模式的缺陷，并以此认知和思维模式所建立的客观世界的非真实与荒谬。③ 以及由此而产生的悲喜的可笑性。

Traditional Chinese culture believes that the subjective and objective worlds are contradictory yet unified. Viewing the subjective and objective worlds as opposing entities is, in itself, a subjective and mistaken perception. Traditional culture emphasizes the following key points: ① Recognize the limitations of the brain’s subjective cognition and thought patterns. ② Based on this, understand the unreality and absurdity of the objective world constructed by such cognition and thought patterns. ③ Acknowledge the absurdity of the resulting emotions,like sorrow or joy.

人类的认知，是有边界的，我们只能看见有限的光，听见有限的声音等。主观意识上，我们往往是“选择性”地认知。比如：只愿意看到自己愿意看到的，只听到自己愿意听到的。又，有的人只善于记忆图像，有的人只善于记忆音乐，有的人只善于记忆文字等。此“选择性”好像是我们主观选择的，但如果审慎地观察它，会发现其实它是后天教育、身体原因、地域环境、时代背景、月球引力、太阳风暴、天体运动等因素决定的，并没有一个不变的、独立的主体，它是由各种因素化合而生的。

Human cognition is limited; we can only see a restricted spectrum of light and hear a limited range of sounds. Subjectively, we often engage in“selective”perception. For instance, we might choose to see only what we want to see or hear only what we wish to hear. Moreover, some people are adept at remembering images, some excel in recalling music, while others are skilled at remembering text. This “selectivity”seems like a subjective choice, but upon careful observation, we can see that it is shaped by such factors as postnatal education, physical factors, regional environments, historical customs, lunar gravity, solar storms, or celestial movements. Our cognition emerges from a combination of various factors.

而我们却坚固地认为此“选择性”为主观决定，很容易误以为此为“我”。进而把能摄取，以及摄取的印象，执为“我”或“我的”。越执着，真相就离我们越远。现代文明强调人具有自由的意志、主动的选择，而在传统文化中，认为人一生，很大一部分是活在自我的“意”里。如果想要了知真实的现象与本质，需要超越“意”的牢笼。

Yet, we firmly believe this “selectivity”to be a subjective decision, easily mistaking it for “I”or “ego.”Consequently, we attribute both the capacity to perceive and the impressions we receive to “I myself”or “mine.”The more we cling to this notion, the further we drift from the truth. While modern civilization emphasizes free will and proactive choice, traditional Chinese culture posits that for much of a man’s life, he dwells within the confines of personal intent. To truly understand phenomena and their nature, we must transcend the cage of this“intent”.

可以把“意”通俗地理解为大脑。从某个角度而言，绝大多数人活在大脑构建的“非真实虚拟”世界里。大脑在不停地追逐想法和情绪，如果让想法和情绪引导你，它们就会开始定义你，你就会失去在当下开放和自然地做出反应的能力。另一方面，如果你试图阻止你的想法，你的大脑会变得非常紧绷和缩小。似乎是两难！如何面对它，改善、纠正大脑的局限性？练功可以做到！

We can colloquially regard “intent”as the brain. From a certain perspective,the vast majority of people live in a “virtual”world constructed by their brains.The brain constantly pursues thoughts and emotions. If we allow these thoughts and emotions to lead us, they start defining us, making us lose the ability to respond openly and naturally in the present moment. On the other hand, if we try to suppress these thoughts, our brain becomes tense and restricted. It seems like a dilemma. Yet, to confront this and overcome the brain’s limitations, practicing qigong can indeed help.

《庄子·大宗师》，颜回曰：“回益矣。”仲尼曰：“何谓也？”曰：“回忘仁义矣。”曰：“可矣，犹未也。”他日复见，曰：“回益矣。”曰：“何谓也？”曰：“回忘礼乐矣！”曰：“可矣，犹未也。”他日复见，曰：“回益矣！”曰：“何谓也？”曰：“回坐忘矣。”仲尼蹴然曰：“何谓坐忘？”颜回曰：“堕肢体，黜聪明，离形去知，同于大通，此谓坐忘。”仲尼曰：“同则无好也，化则无常也。而果其贤乎！丘也请从而后也。”

有一天，颜回对孔子说：老师，我最近又有进步了。孔子问道：什么进步啊？颜回说：我已经忘记仁和义的概念了。孔子说：不错不错，但是还可以更进一步。

又过了一段时间，颜回对孔子说：老师，我又有新进步了。孔子问道：什么进步啊？颜回说：我已经忘记礼乐的形式了。孔子说：不错不错，不过还可以更进一步。

又过了一段时间。颜回对孔子说：老师，我又有进步了。孔子问道：什么进步啊？颜回说：坐忘。孔子吃惊道：什么是坐忘？颜回说：忘记了自己的身体，放下自己知觉，摆脱肉体和思维，与大道合二为一，这就是“坐忘”。孔子听罢，说道：和道相通就再也没有好坏偏颇，与道相容千变万化自然就打破了常理束缚。你果然是圣贤的人，在这方面我也要跟你学习啊。

In the Zhuangzi , there is a dialogue between Confucius and his disciple Yan Hui :

Yan Hui said, “I’ve made some progress.”

Confucius asked, “What do you mean?”

Yan Hui said, “I’ve forgotten the ethical codes and music.”

Confucius said, “It’s good, but not enough.”

After some period of time, Yan Hui met Confucius again and said, “I’ve made more progress.”

Confucius asked, “Why do you say so?”

Yan Hui said, “I’ve forgotten humaneness and righteousness.”

Confucius said, “It’s very good, but still not enough.”

Then after some period of time, Yan Hui met Confucius again and said,“I’ve made some more progress.”

Confucius asked, “What do you mean by that?”

Yan Hui said, “I can sit and forget.”

Confucius asked in astonishment, “What is ‘sit and forget’?”

Yan Hui said, “I cast off my limbs and trunk, give up my hearing and sight, leave my physical form and deprive myself of my mind. In this way, I can identify myself with Dao . This is the so-called ‘sitting and forgetting’.”

Confucius said, “When you identify yourself with Dao , you will have no partiality; when you transform with things in the world, you will merely follow the natural course. You are indeed a sage. I’m willing to follow you.”

《庄子》“相忘以生，无所穷终”：忘记生与死的界限，与道同游于无穷之境。

练功，是冷静地认清自我的缺陷；是认识缺陷后，心灵的刺痛，是生命的挣扎，是对麻木、愚昧的不屈。

As the Zhuangzi states, “Forget the distinction between life and death, and wander with Dao in the realm of infinity.”

Qigong practice is to calmly recognize the flaws of ourselves. Upon recognizing these flaws, it is the sting of the soul, the struggle of life, and an unyielding stance against insensitivity and ignorance.

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[1] Zhuang Zhou, commonly known as Zhuangzi, was an influential Chinese philosopher who lived around the 4th century BCE during the Warring States period, a period of great development in Chinese philosophy, the Hundred Schools of Thought. He is credited with writing—in part or in whole—a work known by his name, the Zhuang Zi , which is one of the foundational texts of Taoism. W7/df3RGmUJN2uZXRc7Zq+B14bL3zFr+ETepP213PdjWimrAQWmOqDHn9OPZ9rGi