Methods of Bigu

I. The Benefits of Bigu (Grain Abstinence)

The benefits of bigu are numerous: it can eliminate various diseases in the body, including cancer; detoxify and expel waste; clear blockages, garbage, and toxins from blood vessels; improve blood circulation; renew fresh blood; extract essential nutrients required by the body from decomposed cellular tissues; make the skin fair, rosy, radiant, and luminous; nourish and preserve the complexion; beautify the skin; promote health and longevity; enable reverse aging; and invigorate life energy. Qi channels become unobstructed, the body becomes supple, full lotus posture becomes easier, meditation effectiveness improves, meditative concentration increases rapidly, the body and mind feel pleasant, the craving and dependence of the mental faculty (manas) on food are reduced, afflictions lessen, the mind becomes sharp, thinking becomes active, wisdom is developed, and both concentration (samadhi) and wisdom (prajna) grow.

Food is coarse matter composed of the four elements and contains impurities and toxins. It increases the burden and workload on internal organs, causing wear and tear, and reducing lifespan. During bigu, qi is the primary sustenance. Qi is subtle matter composed primarily of the wind element, causing the body to become lighter and more ethereal. Immortals and devas (heavenly beings) all consume and rely on qi, making their bodies so light that they possess the supernatural power of unimpeded movement (ṛddhi) and can fly. Meditation during the bigu period is exceptionally effective. One may sit in meditation without wanting to rise. Utilizing this time well to cultivate concentration, the body becomes supple, legs are easily held in lotus posture, the mind quiets down easily, distracting thoughts diminish, and the mind becomes clear and bright. Qi circulates well, reaching everywhere, and the body's microcirculation and metabolism improve.

II. The Preparation Period for Bigu

The preparation period for bigu lasts approximately three days, which can be adjusted. Its main purpose is to accustom the body and the mental faculty to eating less or nothing at all. During formal bigu, when there is no food in the stomach, cellular tissues will rapidly decompose and metabolize, expelling toxins and waste while providing high-nutrient substances. On the first day of the preparatory period, consume only one bowl of millet congee, aiming for 70% fullness or half-fullness. On the second day, have one bowl of millet congee again, slightly less in quantity, aiming for 60% fullness. On the third day, have half a bowl of millet congee, aiming for 40-50% fullness. Formal bigu then begins, involving only drinking water, and plenty of it, to promote cellular decomposition, new metabolism, and the expulsion of toxins and waste.

III. Formal Bigu

If working, schedule the preparatory period for Tuesday, Wednesday, and Thursday, and begin formal bigu on Friday. Saturday is the second day of formal bigu. The stomach is not yet accustomed to not eating and may feel quite hungry. Staying at home without contact with others conserves energy. On the third day, there might still be some hunger, but it should be better than the second day. Rest at home again, avoiding contact with people and affairs. By the fourth day, one is almost adapted and feels normal. With more energy decomposed from cellular tissues, one feels energetic and mentally agile. This applies to people without special or severe illnesses. Those with very high or very low blood sugar should not attempt bigu, as no one can take responsibility if problems arise; only those under the care of a doctor or TCM practitioner nearby should attempt it. Those with severe heart disease or stomach problems should also avoid bigu. Generally, severe cases are also not allowed to participate in group meditation sessions due to the inability to bear responsibility in case of incidents.

Bigu needs at least three to four days to begin regulating stomach ailments. The longer the bigu period, the more thoroughly illnesses are regulated, the better the metabolism of internal organs, the more blood is renewed, the healthier the body becomes, the younger the person appears, and the finer and smoother the skin becomes – effects surpassing cosmetic procedures with no side effects. During formal bigu, eating nothing means when the stomach is empty, cellular tissues decompose, expelling toxins and waste while decomposing high-nutrient substances for the body to absorb. This is many times better than eating food. For the first bigu, three to seven days is sufficient. Exceeding three days is best to achieve some effect; shorter periods are less useful. From the fourth to the seventh day, the stomach becomes accustomed to having no food and feels less hungry, aside from cravings. If one can resist the cravings and avoid contact with food, bigu can generally succeed.

During bigu, the main practice is visualization. Visualizing sunlight shining upon oneself, entering the body and stomach, alleviates the feeling of hunger. Further, visualize Buddha-light shining upon oneself and any afflicted areas; bodily hunger will then be relieved, the stomach will feel very comfortable, and the body will feel light, ethereal, and at ease. Then, breathe in some fresh air, which also contains nutrients of the four elements, primarily oxygen. At night, one can also visualize moonlight, absorbing the moon's energy. Light energy and qi energy are both more beneficial to the body than food, as they are subtle matter composed of the four elements, whereas food is coarse matter. Devas consume subtle matter of the four elements, hence their light bodies can fly. Humans consume coarse matter of the four elements, hence their heavy bodies cannot fly. When devas from the Second Dhyāna Heaven descend to the human realm and consume earthly food (dibhu), they become unable to fly and cannot return to heaven. As Buddhist practitioners, we should strive to use qi as food. When qi is full, one does not think of eating, and the body becomes healthy and vibrant. Immortals in the mountains consume qi and other subtle matter of the four elements, hence they are healthy, long-lived, with lifespans of thousands or tens of thousands of years. Those who meditate and cultivate concentration well also become healthy and long-lived. With the Fourth Dhyāna, one can live for tens of thousands of years or even a kalpa (aeon).

Formal bigu for three to seven days; seven days is still relatively easy to persist with. Doing bigu two or three times a year effectively regulates the body. The second bigu is easier than the first. The first time, the "disease of craving" is stronger than the "disease of hunger," as the mental faculty's habitual craving for food is harder to overcome. If the mouth can produce more saliva, swallowing saliva can also serve as sustenance, being more nutritious than food. Keeping some fruit pits or similar items in the mouth can induce saliva production; swallowing it provides sufficient nutritional energy. Saliva is more nutritious than bird's nest. If hunger during bigu becomes truly unbearable, one can drink a little honey water or hold a little rock sugar, but it's best to avoid eating if possible. The first time is particularly prone to cravings; hunger is manageable and easier to endure, but the "disease of craving" is hard to cure.

IV. Resuming Diet

After seven days of bigu, one can resume eating. This is a critical phase. Resuming the diet properly allows the body to renew itself completely, gaining a new lease on life. Resuming the diet relies on millet congee, which is easy to absorb and digest, regulating the spleen and stomach. After bigu, the stomach is akin to an infant's stomach. One must eat easily digestible liquid foods, avoiding cold, hard, or dry foods, refraining from drinking milk, and avoiding fullness or overeating. This is the optimal period for nurturing the stomach. For the first three days of resuming eating, consume only millet congee, in small portions and multiple meals, to avoid overburdening the stomach. After the fourth day, have millet congee with well-cooked leafy greens, or steamed yam, carrots, or potatoes cooked until very soft, dipped in honey to eat.

Seven days after resuming eating, gradually add other easily digestible foods. After ten days, it's time to supplement qi, using red ginseng, longan, jujube (red dates), and goji berries boiled in water to drink. Supplement for at least a week, longer if possible. Avoid sour, spicy, or salty flavors that may irritate the stomach and intestines. After resuming eating, the stomach develops new habits. At this time, pay attention to cultivating and forming new dietary habits, correcting bad habits. Food quantity and taste preferences can be consciously changed.

Bigu Group Number: 544837720

Below is a practical sharing from a fellow practitioner:

Good evening, Master,

I deeply admire the Master's vast and boundless compassion, having urged everyone regarding bigu matters for several days. Moreover, the Master personally tested the method and led all disciples through personal experience. Such merit is praiseworthy and admirable.

My mother began her bigu at the beginning of November last year and concluded at the end of the month. For the first few days, her spirit was not very good (as my mother had taken more medicine than food for decades, and the bigu caused strong opposition from my father, leading to disputes). By the eighth day of bigu, my mother regained her former vitality: prostrating to the Eighty-Eight Buddhas in the morning, meditating, reciting Buddha's name (mentally), and walking slowly in her room.

The most noticeable feature during this period was that my mother did not speak. When important family matters required her decision, she wrote brief notes. She hardly touched the bed at night, either meditating or walking slowly.

After concluding the bigu, she was like a completely different person in every aspect. During the Spring Festival, our family declined all visits, and the whole family underwent a five-day bigu.

My father's high blood pressure and my long-term insomnia returned to normal. Importantly, my father, who previously always interfered with my mother's Buddhist practice (mainly worried about her physical condition, e.g., stopping medication, supplements, vegetarianism leading to insufficient nutrition, etc.), developed a high level of understanding of the Dharma. He began to read the Master's Dharma teachings systematically, writing down points he didn't understand for prolonged contemplation and verification...

I pay homage to the Master for the profound kindness of teaching the profound Dharma meanings.

With tenacious vitality and firm faith in the Dharma, my mother overturned a medical condition deemed unexplainable (my mother was given a death sentence by doctors just days after birth).

Everything is created by the mind; everything changes according to the mind. The Dharma is profound; one enters through faith and crosses over through wisdom.

Apologies for disturbing the Master, hoping for your understanding (When conditions are ripe, promote bigu, mother's words) (End)