Part Five: The Explanations
“Constantly guard the Six Doors and don’t let the soul pass by.”
The Six Doors are the:
- body, and
If these doors are not guarded, one’s will wanders in and out through them; so not only a practitioner of Tao will never attain Tao, he might even return to the cycle of birth, death, and rebirth upon his death. Why?
The eyes, ears, nose, and tongue
are doors leading to rebirth as
four kinds of animals,
and are also known
as the four paths of birth.
If one desires for sights excessively, his soul will leave the body through the eyes upon death. He is destined to be born again as birds for others to watch and enjoy.
If one listens to heresies excessively, his soul will leave the body through the ears. He is destined to be born again as domesticated animals for others to order.
If one desires for aroma excessively, his soul will leave the body through the nose. He is destined to be born again as insects to taste all filth and bad odors and will die of sucking and biting their victims.
If one likes to slander others or criticize others, his soul will leave the body through the mouth. He is destined to be born again as aquatic lives. This is because the mouth is symbolized by kan in the eight trigrams, which also symbolizes water or scales.
For those who practice heresies, do not practice filial devotion, and perform wicked deeds, they will be punished in future lives.
This is the eternal law of karma.
For those few who practice their virtues and perform good deeds but are not meant to encounter Tien-Tao during their lifetimes, they will be rewarded in their future lives by being born in rich, powerful, or influential families, enjoying wealth, power, or fame.
Once their rewards are exhausted, their souls still return to the Underworld. These are the six paths in the cycle of birth, death, and rebirth.
Realizing the consequences of the six paths, Lao-tzu taught others to constantly guard these six doors to avoid souls passing through them. The five external doors – the eyes, ears, nose, tongue, and body – are relatively easy to guard; however, the internal door – the mind – is difficult to guard.
The mind, resides in the spleen, is called Yin-shen (the yin spiritual image). To tackle this, Taoism devised a dumb technique: concentrating one’s mind at the Right Portal constantly. This method lets the True Fire of old yang (the aureole) refine Yin-shen.
If one practices this technique continuously as if he is retarded or slow, he can attain a calm mind and have clear wisdom after a hundred days. With prolonged practice, one will act according to his True Nature and need not guard his Six Doors anymore.
79. What is the meaning of “The embryo is a mystic union of the True Self from Wu-ji and the essence of Two times Five.” by Zhou-zi and “That receives yang becomes a male; and yin, a female.” in I Ching?
Both phrases depict the Truth of the creation of humans. I Ching only described Tao to the level of Tai-ji. 12 However, people do not realize that above Tai-ji is Wu-ji 11 (the Void). I Ching is a book that describes the cosmos by applying numbers.
The cosmos is the changes of
yin and yang.
That is why it states “The confrontation of yin and yang is Tao.”
The True Self from Wu-ji is the Truth Heaven bestowed to man.
The Two times Five refers to the sperm of the father and the egg of the mother.
The mystical union refers to how the embryo is formed. The sperm is yang and the egg is yin. An embryo cannot be formed with only yang or yin. Man is yang and the woman is yin.
At the instance the two opposite sexes are united, the True Self of the embryo enters the embryo in quiescence. This is the meaning of the mystic union of Three times Five.
If the Qi of firmness is full, the embryo is a male.
If the Qi of yieldingness is full, the embryo receives is a female.
Yang represents firmness and yin represents yieldingness.
This is the meaning of “That receives yang becomes a male; and yin, a female.”
80. How can one explain “essence and manifestation” and “origin and terminal” in Scriptures?
“Essence and manifestation” and “origin and terminal” can be explained as the root and twigs of a tree. These can be applied to what is divine and what is common.
To Tao, when the True Self is the essence, the heart is the manifestation; when the heart is the essence, the actions of four limbs are the manifestations.
The common also knows that the heart is the essence, but they only know the physical heart. In reality, the physical heart is only one of the five internal organs and is not the true lord of the body.
If one wants to know the true lord,
he must think of the True Self
he possesses before he is born.
81. Among all the Scriptures and Sutras, which one is the best and worth studying?
The purpose of studying Scriptures and Sutras is to seek Tien-Tao. For those who received Tien-Tao, their practices will not be hampered even if they do not study Scriptures and Sutras.
As long as they hold fast to their
it is equivalent to studying
a true Sutra without words.
Besides, there are five-thousand four-hundred and eighty (5,480) volumes in Buddhist Sutras alone. If one studies one volume a day, it will take fifteen years to complete the study. Precious time flies like an arrow and we cannot afford to devote our energy in this endeavor.
On the other hand, we should not refuse to study any Scriptures or Sutras either. However,
one can benefit from studying
one practices the teachings
of scriptures and sutras.
Scriptures such as The Great Learning, The Doctrine of the Mean, Confucian Analects, Mencian Analects, the Vajra Sutra, Tan Ching (The Platform Scripture or The Treasure Sutra), Tao-teh Ching, Qin-Jing Ching, The Holy Bible, The Koran, etc., can all uncover our wisdom. These are the ones we should study.
82. The meaning of mercifulness.
Those who have faith and believe in God always keep mercifulness in their hearts. To understand the meaning of the word mercifulness, its two attributes must be explained.
The first attribute is to suffer with the human race.
The second attribute is to feel the tragedies of mankind.
Thus, mercifulness is to take the sufferings of all humans as one’s own sufferings and to take the tragedies of all humans as one’s own tragedies. Another way of looking at mercifulness is to give joyousness and save all souls from miseries.