Chapter 11: The Aims of Chinese Original Quiet Sitting (2)
1 As we all know, although mankind’s intellect ranks highest in all of creation, his lifespan, however, will be no longer than that of an animal if he fails to nurture life.
2 Even small animals such as foxes know enough to cultivate, though only for selfish purposes. Fox-spirits draw in the sublimated essence of heaven, earth, the sun, and the moon. They cultivate and transform themselves into human form so they can steal mankind’s treasures.
3 And what are mankind’s treasures? Only mankind has the three treasures of jing, qi and shen. Ordinary animals do not have them, which is why a human body is a rare gift.
4 But after a few dozen summers and winters, people who fail to cultivate themselves meet a quick and all-too- ordinary end.
5 Some are buried in the ground, where they decay together with the grass and trees; some are cremated into ashes. None of them understands the Dao of nurturing and lengthening life.
6 Thus, in quiet sitting, we first teach the Dao of nurturing life, and then cultivate the three treasures of jing, qi and shen.
7 All animals, including man, instinctively seek food and seek a mate. Seeking food is to maintain life; seeking a mate is to propagate life.
8 This is pointed out in Mencius: “It is in one’s nature to eat and seek a mate.” “Nature” is what comes innately. The instincts one is born with.
9 Humans, who seek to enlighten their lives beyond the instincts for food and sex, have to cultivate the Dao. They must understand the Dao of nurturing life.
10 What I call the Dao of nurturing life is simply quiet sitting. Moreover, it is completely in tune with scientific principles. Whether we speak of dynamic or quiet practice, both are ways to temper the living person.
11 Dynamic practice emphasizes tempering the physical body. Quiet practice emphasizes tempering the spirit.
12 Quiet sitting harmonizes the inner workings between physiology and psychology; coordinating the physical dynamics with quiet sitting. The underlying principle for cultivation is “dual cultivation of self-nature and physical body.”
13 Self-nature is the innate “spirit- nature.” Life process is the acquired “fleshly body.” This is the process of cultivating “spirit and flesh” at the same time.
14 Starting from this point, let us look at the three aims of Chinese Original Quiet Sitting, as mentioned in the previous lecture:
15 (1) Transcending the Mundane and Entering the Sacred: For thousands of years the key stages of Daoist cultivation have been divided into “transcending the mundane,” “entering the sacred,” and “mounting to perfection.”
16 That is to say, a common person commences his practice by learning sainthood and sageliness. Only when the cultivation of sainthood and sageliness is complete, when the realm of sainthood and sageliness is attained, can we speak of cultivating perfection or cultivating the Dao. From there one enters the final realm of perfected beings, accomplishing the highest aim of human life.
17 From the standpoint of practicing Chinese Original Quiet Sitting, we ask members to begin by “transcending the mundane” which means first fulfilling the human Dao and make oneself a decent person.
18 Pay special close attention to the two Watchwords you have chosen out of the Twenty Watchwords: Loyalty, Forgiveness, Incorruptibility, Insight, Virtue, Rectitude, Justice, Trustworthiness, Forbearance, Altruism, Philanthropy, Filial Piety, Benevolence, Compassion, Awareness, Integrity, Moderation, Truthfulness, Propriety and Harmony.
19 More than just making them part of your daily actions you should also reflect and examine yourself every night.
20 Ask yourself if your conduct has run against your conscience in dealing with people and what you did today? If it has, repent and make amends. This is where righteous qi comes from.
21 When you are filled with righteous qi, baneful influences will keep their distance. This is a good approach for self-improvement and cultivating self- nature. It is the first step toward sainthood and sageliness.
22 At the same time, in all things, do not look for your own gain. Do not seek blessings for yourselves. Keep chanting the two Orisons [the Grand Orison and the Precious Orisons] to rescue the vulnerable beings of this world, and beg God to avert and dispel nuclear holocausts.
22 同時一切更要不為自己打算，不求個人福報，而為拯救天下蒼生，哀求 上帝化延世界核戰毀滅浩劫而誦唸兩誥。
23 From there continue to follow the heavenly Dao, to strive within you and toward heaven. Temper your three treasures of jing, qi and shen. Learn to practice quiet sitting to directly cultivate “the great empty Dao of the highest heaven, which is a natural, unforced and non-purposive mindfulness.”
24 Any ordinary mortal who reaches this point will have already transcended the mundane and entered the sacred.
25 (2) Return to Oneness with Nature: A saint is one who does good deeds to a great multitude of people. He sacrifices his small self to fulfill the larger self. Ultimately he “reaches perfection,” attaining the realm of perfected beings.
26 The Inner Scripture of the Yellow Emperor from ancient Chinese literature says that highly cultivated persons include perfected beings, advanced beings, saints and sages. For Chinese Daoists, rising to perfection is the highest level of human cultivation.
27 In ordinary speech, a perfected being is called an immortal. The final goal of quiet sitting, of Chinese Original Quiet Sitting and of Daoism, is to reach the level of perfected beings.
28 The direct cultivation of the “Supreme Truth-Blossom Vehicle Method for reaching the highest heaven, which is a natural, unforced and non-purposive mindfulness for cultivating the great empty Dao” will finally bring one to the realm of perfected beings. This is a “return to oneness with nature,” being at God’s side and abiding with the universe.
28 而直修「法華上乘昊天虛無大道自然無為心法」，最後必定達到真人境界。「回歸自然」，到了 上帝的身邊，而與宇宙共始終。
29 (3) To Attain Eternal Life and Coexist with Other Eternal Spirits: Buddhism cultivates self-nature but not physical body. It treats the spirit separately.
30 Daoism stresses dual cultivation of self-nature and physical body. Chinese Original Quiet Sitting is, in essence, about the dual cultivation of self-nature and physical body. This brings forth the golden elixir, or the “Embryo of Sainthood.”
31 At the next stage, the yang shen ascends and the true self emerges. This is the spirit that would not die. It has eternal life.
32 Ordinary people only live a hundred years at the most. Their fleshly envelopes are bound to die in the end. Only when they bring forth the Embryo of Sainthood and their yang shen ascends, can their true self “attain eternal life and coexist with other eternal spirits.”
33 The final aim of quiet sitting is the refinement that yields a “true self.”
34 Each person sitting here today is a “false self.” A bodily envelope. An odorous skin bag. A physical thing with a phenomenal form. A body that must die.
35 For as long as the Earth has existed, the principle of creation has been: All material objects formed from aggregation of etropons will be destroyed. Even mountains, rivers, and land masses will end in destruction.
36 According to the latest extrapolations by geologists, the Earth’s crust has turned over twelve times since the Earth was formed.
37 Only by tempering jing, qi and shen can we cultivate both self-nature and physical body at the same time to yield a “true self” that has eternal life. Eternal life means abiding with the universe.
38 But as I mentioned above, aside from material things that are sure to end in destruction, there are persons thousands of years old that are still living on this Earth, with their bodily envelopes still existing. These persons are earth immortals.
39 Immortals belong to one of the three categories: heavenly immortals, earth immortals, and human immortals.
40 Heavenly immortals are the “golden immortals of the Daluo Heaven.”  They have attained a perfected self, and have received summons from God to ascend, shedding their bodily envelopes.
41 An earth immortal can use or not use his fleshly body as he pleases. Having attained the Dao, he can assume numerous forms. When his mission of saving the world is complete, he is summoned by God. He metamorphoses naturally, letting his corpse fall away.
41 地仙的軀殼可以要可以不要，成道以後可以千變萬化。等到救世任務完成，奉到 上帝詔命，自然屍解蛻化而去。
42 What is a human immortal? A human immortal is anyone who enforces justice on behalf of heaven. One who does not act in self-interest and assumes the mission of rescuing others in times of calamity, while striving continuously hard to cultivate himself. Such a person will be given heavenly title by God. He is an immortal among men.
42 什麼叫人仙，凡是能能夠替天行道，不為個人打算，負起救劫的使命，一面奮鬥用功修煉，能得 上帝錫封天爵，就是人中之仙。
43 The cultivation method for human immortal is the Sudden-Path Method of rescue brought by the Lord of Universe Church at the End Time of the Third Epoch. It is a respondent, mystic epochal treasure of the cosmos, which cultivates conferred spirits and achieves immortality in the here and now.
 Mencius is a book of conversations that Mencius (372-289 BC) had with kings of the time. It is one of the Four Books that Zhu Xi [1130-1200] grouped as the core of orthodox Neo-Confucian thought.
 The Inner Scripture of the Yellow Emperor 黃帝內經 is the existing earliest text of traditional Chinese medicine.
 Daluo Heaven 大羅天 is the furthest-stretching heaven, also called the Boundless Heaven or Heaven of Ideal Law.