《养生咏玄集》

Collection of Hymns on the Mysterious for Nourishing Life

Preface

The so-called “hymning the mysterious” means chanting the profound and abstruse principles. One must seek the flavor of principle from secluded depths and obscure distances, and search for the true meaning amid the vague and hard to discern; it gathers the essence of numerous mysterious thoughts and plucks the essentials from various scriptures. The wording is simple and upright, yet the meaning leads to the Double Mystery (Chongxuan, a mysterious realm of successive deepening that transcends distinctions); the purport seems far-reaching, yet the implications are clear and plain, continuing the remaining style of the ancient patriarchs.

It guides people to still the restless contention like the struggle of dragon and tiger, and reveals the mystery of the “Mysterious Female” (Xuanpin, the subtle portal through which the Dao (the Way) generates and nurtures all things) that transcends utility. It directly points to the direction of cultivation, allowing the mysterious principles to be realized as practical functions; it positively elucidates what should be practiced and what should be avoided, and explains the fundamental principles of taking and leaving. It winds far and deep, encompassing all things, transforming in rising and falling, with a vast and boundless realm.

Therefore, those of inferior capacity who read it may clap their hands and laugh, while those of superior capacity will diligently cultivate, striving to preserve Shen (spirit) and Qi (vital energy), returning life to the authentic, and hoping to eliminate the delusive observations arising from the roots and dust (inner sense organs and outer objects). One must know: how precious, after all, are pearls and jade? How can nature and life be taken lightly? If one does not deeply comprehend the mystery of gathering the breath and stilling restlessness, yet lets time flow by and the hun and po dissipate, it is truly to be lamented!

These hymns on the mysterious are indeed the essential secrets for longevity and delivering the world. The efficacious Fulu (talismans and registers) left by the Mysterious Primordial Emperor (Laozi) are often secretly stored in the pillow; the marvelous arts left by the King of Huainan are also secretly kept close at hand. Thus one can see that the ancient sages respected and cherished words of ultimate principle. Those who study the Dao, if fortunate to encounter this content, should carefully keep it secret and treasure it well.

Nutritive and Defensive Qi

When the nutritive qi and defensive qi (two types of Qi circulating inside and outside the human body, maintaining life activities) cooperate with each other, the Dao thereby begins to generate.

The human physical form manifests and life first takes signs; it cannot be formed by the action of one Qi alone. Only when nutritive and defensive Qi are in harmony can life survive. Therefore it is said that the two Qi cooperate mutually and life begins; this is the Dao. The Dao is life. As Laozi said: “The Dao cannot be seen; it is to be manifested through life; life cannot be eternally unchanging; it is to be guarded by the Dao.”

The two Qi blend and merge, operating from the same source.

The two Qi fuse into one, called “harmonious Qi”; the harmonious Qi sharing the same source thereby enables life to generate unceasingly.

Yin and Yang mutually induce and agitate, depending on each other; this is the natural principle.

Humans receive yin Qi (vital energy) and yang Qi to form the physical body, and only by containing both yin and yang Qi do they manifest growth and transformation. All of this originates from the mutual resonance of Yin-Yang, and life is nourished by relying upon the Qi of yin and yang.

If Yin and Yang cannot unite in harmony, they will contend with each other.

If the two Qi of yin and yang suddenly struggle and fail to remain harmonious, they will disrupt the five viscera and cause the breath of life (vital activities) to change. Therefore the scripture says: “When yin Qi and the yang line become mutually suspicious, they will do battle.” From this it can be known that there is no entirely yang man in the world, nor any entirely yin woman. Although Heaven belongs to yang, it manifests a yin aspect; although Earth belongs to yin, it contains yang Jing (essence). The Yin-Yang between Heaven and Earth depend upon each other, and the myriad things are thereby generated and transformed. The Yijing (Book of Changes) uses Qian to symbolize the male and Kun to symbolize the female, so human relationships likewise follow entirely from the relationship of Heaven and Earth.

Rong Qi

Rong Qi has never existed independently from the beginning of life.

Rong Qi is the clear yang Qi. The Neiguan Jing (Scripture of Inner Observation) says: “The Qi that is clear and circulates swiftly is called rong.” Rong Qi cannot exist independently within the human body, and is therefore said not to stand apart on its own.

When yin Qi gathers, yang Qi has something upon which to rely; the persistence of yang Qi likewise depends upon yin Qi. Therefore it is said that yang Qi relies upon yin Qi for its existence, and the two mutually accomplish each other.

From this point the two Qi of yin and yang begin to form the initial morphology of the fetus.

Only through the mutual resonance of the two Qi of yin and yang does embryonic pregnancy begin to take form. After the fetus separates from the mother’s body and is born, Rong Qi then begins to take effect.

There is a separate method of cultivation for refining and extracting Rong Qi so that it returns to its origin.

The practitioner must wash and refine within the two Qi of yin and yang, causing the Qi to return to its origin and become a pure, unified, and tranquil Qi; one must also cultivate separately in order to remove the impurities within it. In this way yang Qi can be made purely complete, Rong Qi can be united with the Dao (the Way), and the true realm attained.

Wei Qi

Wei Qi originally comes from yang Qi.

Wei Qi belongs to turbid Qi. The Neiguan Jing says: “The Qi that is turbid and circulates slowly is called wei.” The physical form originally comes into being through the mutual resonance of primordial Qi; after the form exists, Wei Qi arises along with it, and is therefore said to come from Rong Qi.

The human physical form begins to appear and take shape within the embryonic womb.

Once the form has initially taken shape, it is the result of receiving the resonance of the two Qi of yin and yang, and it resides within the mother’s embryonic womb.

The latter part of the scripture after the phrase “secretly corresponding to Heaven and Earth in arranging the palaces and chambers” is missing, so a complete interpretation cannot be made on the basis of the existing text.

When the physical form first appears, it receives the influence of the two Qi (vital energy) of Yin-Yang and is nurtured in the mother's womb.

The human body latently corresponds with heaven and earth. The Neiguan Jing (Inner Observation Scripture) says: the eyes symbolize the sun and moon, the hair symbolizes the stars, the eyebrows resemble the floral canopy, and the head resembles Mount Kunlun; the various parts of the body are arranged like palaces and official bureaus, housing the person's Shen (spirit). This describes this corresponding relationship.

From this time on, Jing (essence) and blood gradually condense to form the body, and even the minute details gradually become complete, each able to fulfill its function. The Qi of human life generally has three levels: first, the physical form condensed from Jing and blood; second, the Wei Qi that circulates together with Ying Qi, allowing life activities to proceed unobstructed; third, the true Jing and life Qi, residing in the upper Dantian (energy center) (the key cultivation location in the upper part of the human body according to Daoism), symbolizing the heaven of pure yang. These three respectively symbolize earth, humanity, and heaven, together constituting human life. A person thus becomes the foundation for cultivating authenticity, the most spiritually endowed of beings, and should not be negligent or indolent, allowing life to pass away. A person receives these three Qi in order to survive; if one can comprehend the principles of the three talents of heaven, earth, and humanity, one can follow the Dao (the Way).

Hun and Po

When the two Qi of Yin-Yang are in harmony, life begins to appear. Hun is the yang true Jing, and Po is the yin true Jing. The two reside in the Niwan Palace (the spirit chamber in the head according to Daoism), attached to the two Qi of Yin-Yang and connected to each other; Shen also dwells therein, and life thereby manifests. Laozi said: “The ten thousand things turn their backs to yin and face yang; Yin-Yang combine, and thereby all things achieve their Dao.”

The hun and po that initially form correspond with the true spirit.

Zichan said: “When a person is first born it is called po; after birth it is called hun.” Therefore, the two Qi of Yin-Yang that initiate life are invariably related to hun and po, and thereby correspond with the true spirit. After a person is born, they undergo a thousand changes and transformations, experiencing both life and death; whether one can transcend the Three Pure Ones (Sanqing) (the highest immortal realm according to Daoism) or sink into various reincarnation circumstances, the key to gain and loss lies here.

In the heavens, the sun and moon fully present the symbols of heaven and earth.

The sun and moon are the hun and po of heaven and earth: hun is like the sun, governing daytime and belonging to the clear yang Qi (vital energy). A person’s hun and po circulate in the world, undergoing various circumstances, and the roots of gain, loss, and change are also related to this.

The sun and moon are the hun and po of heaven and earth: hun is like the sun, governing daytime and constituting the true Jing (essence) of heaven; po is like the moon, governing nighttime and constituting the true Jing of earth. From this it may be known that brightness and darkness issue from one source and communicate with each other in their coming and going. A person’s hun and po likewise fully correspond to the sun and moon. The King of Huainan said: “Heaven’s Qi forms the hun; earth’s Qi forms the po.” The Wuzang Neijing also states: “The father’s Jing-Qi is the hun; the mother’s Jing-Qi is the po.” The principle therein can thus be seen quite clearly.

All transformations of the myriad things must settle into stability by holding fast to the “One.”

The transformations of the myriad things referred to here are the arising and ceasing of delusive thoughts in the mind, which agitate the hun and po and cause people to cling to the various circumstances of life. Therefore the sages established numerous scriptures and regulations to instruct the multitude, clarifying the method of holding to the One so that all delusive thoughts may subside.

Hun

The hun of yang Jing-Qi is called “Shen Jin.”

Hun is the true Jing of yang, hence it is said that yang Jing is the gold of Shen (spirit). The sages take it as the law and root of cultivation, distinguishing and explaining the method of holding to the One layer upon layer so that delusive thoughts subside.

Hun

The hun of yang Jing-Qi is called “Shen Jin.”

Hun is the true Jing of yang, hence it is said that yang Jing is the gold of Shen. The sages take this as the law and root of cultivation, causing it to succeed layer upon layer and to interpenetrate, thereby attaining the true Dao (the Way). Hanzi said: “If one has not reached the state of utmost purity of Jing, one cannot transform and attain the utmost Shen.” The Baopuzi says that Laojun is the hun of heaven, conceived by receiving the Jing of the sun, transforming and generating form, and thus revealing the essence of utmost yang.

When a thought of the mind stirs, Qi circulates in accordance with it; therefore it is called “qianfu,” illustrating the principle of stimulus-response and mutual accordance.

If the mind-Shen can be made perfectly fused and penetrating, all delusive thoughts will subside.

When delusive thoughts have subsided and perfect fusion and penetration are attained, Qi can unite with Shen and thereby produce transformation.

Once the true Jing is sufficient, it unites with the ling, roaming freely and at ease, no longer constrained by the night, and thus departs from the complete body of yin substance. The sages receive and apply this path of cultivation, thereby attaining marvelous numinous transformations.

Po

Radiance illuminates, departing from the complete body of yin substance.

Only after the True Jing (essence)—the subtle and fundamental Jing-Qi of life—has become abundant can it unite with the Ling (numinous). Essence and Shen (spirit) thereby become free and settled, and one can cast off the fetters of yin substance. The sage grasps and applies this principle, and through it attains wondrous numinous transformation.

Po (Corporeal Soul)

When yin Qi (vital energy) is full and harmonious, it resonates with yang Qi. When something in the external environment is stirred, the mind responds in turn, giving rise to a stimulus.

When the two Qi of Yin-Yang intermingle and meet, they produce flowing seminal essence. Once the two Qi have joined, the process cannot be forcibly brought about.

Merely chasing after profundity is not the correct method of cultivation. What is called “exhausting the mysterious” means giving free rein according to circumstances, which throws the two Qi of Yin-Yang into disorder; this goes against the original authenticity of the Dao (the Way).

If the Hun (ethereal soul) does not fly off of its own accord, the Po will not be disturbed. This statement concerns the function of the mind: when the Hun does not move recklessly, the Po is not drawn along either. The mind governs the coming and going of Qi and is the root of life and death; the principle of cultivating life likewise cannot be separated from this.

Gushen (Valley Spirit)

The Sacred Ancestor (referring to Laozi) made manifest the “Valley Spirit” (the empty, still, yet generative and transforming function of the Dao-body) at Hangu Pass.

At Hangu Pass, Laozi expounded the five-thousand-character Daodejing (Scripture of the Dao and De) for the pass commander Yin Xi. By means of images and principles he clarified the starting points, revealed the teaching of the Valley Spirit, and stripped away superficial errors so as to display the profound mystery.

The principle is deep and subtle, and through the ages it continues to reveal new meanings. It is so profound and obscure that it is difficult to investigate thoroughly; even when one has some grasp of it, one cannot exhaust its source.

If one can seek and observe these principles within one’s own person, set aside attachment to words, and value personal practice, then one is not seeking outside the valley but beginning from within oneself.

Those who can truly accord with and comprehend it are not limited by differences of high or low aptitude, or of having or lacking; if there is a spark of insight, one may attain realization in this very lifetime.

Gu (Valley)

Why is it said that the “valley” can conceal the supreme Ling? The valley symbolizes the signs of the two Qi of Yin-Yang gestating and generating.

Within the “valley” is contained the True Jing. True Jing is the refined essence of the two Qi of Yin-Yang, stored in the Niwan Palace (the site of inner cultivation in the head according to Daoist Neidan, or internal alchemy); from this the nature of supreme Ling emerges from concealment. The original text is incomplete at this point; what follows appears to continue explaining the relationship between the dissipation of True Jing and spiritual nature.

The valley is a sign of the gestation and generation of the two Qi (vital energy) of Yin-Yang. Within the green valley is stored the true Jing (essence). The true Jing is the essence of the two Qi of Yin-Yang, residing in the Niwan Palace (the spirit mansion in the head). This is why the most numinous thing is hidden here. Once the Jing is lost, the Shen (spirit) also departs.

If body and mind each have something to rely on and are connected to each other, Shen and Qi then depend on one another and do not disperse. Only when Yin and Yang unite and rely upon each other does sound arise. When Yin and Yang unite and mutually rely upon each other, they can form one's own bodily form. After their union they communicate with the utmost numinosity, which manifests, and life begins to grow, bringing with it the capacity for vocal speech.

Shen is originally silent and without anything to rely upon. “Tianji” means profound silence, referring to the time when Shen has not yet taken residence in a person’s four limbs and hundred bodily parts, operating alone within the Taiji (Supreme Ultimate) with nothing to attach to. When it descends into the body, the signs of life appear and numinous nature arises with it. The original substance of the Dao (the Way) is like Heaven and Earth; all the movements and concealments of life can communicate and correspond with it. Laozi said, “Look at it and it cannot be seen, listen to it and it cannot be heard, try to grasp it and it cannot be held.” The Yi Jing (Book of Changes) also says, “The transformations of Yin-Yang cannot be fathomed; this is called Shen.” From this we know that Shen cannot be inferred by thought, so how could it be made clear merely by words?

Once it leaves the mysterious valley, the various spirits return to the body. After leaving the mysterious valley, the eyes can see colors, the ears can hear sounds, the nose can smell odors, the tongue can distinguish flavors, the mind-intention gives rise to desires and likes and dislikes, the body can feel cold and warmth, and numinous nature also manifests various changes; therefore it is said “the various spirits return.”

If you now recognize the path of returning to the origin and restoring the source, you must understand the Dao of returning to the origin and restoring the source, which is to extinguish deluded thoughts and desires, guard the body and mind, and remain concentrated without scattering. Cultivation should take the Great Dao into account in daily activities; it is not that doing more and more constitutes attaining the Great Dao. There is no need to calculate the distance of the journey or the fine details. What is said here is not about traveling a stretch of road to understand the essential meaning, but about investigating the profound and mysterious principles while also understanding the substance and function of the Dao, so that one unites with the Dao.

The strength of Qi declines, the bodily form withers, and the spirit is also diminished. The reason people age is because they become stained with addictions and desires, thereby damaging the body, which gradually declines. The Xi Sheng Jing says, “Wood itself produces fire, and in the end is burned by the fire.” The Yin Fu Jing says, “The heart arises because of external things.” This is the principle being spoken of.

Returning to the origin and reverting to the primordial is the most authentic and fundamental path in cultivation. Only when a person’s Qi (vital energy) is abundant and their Shen (spirit) is complete can one possibly attain the Dao (the Way). The Perfected Man Taibai said, “The elderly can restore the condition of their youth, and those in their prime can return to an infant-like state.” This refers to returning to the original source and recovering primordial Qi.

Only after faults have been remedied and the work of practice completed can one gradually accord with the way of returning to the origin. Here, “remedying faults” means making up for the errors caused by past immersion in lustful desires that depleted the body’s Jing (essence) and Qi. Once this remedial practice is accomplished, one can gradually accord with the path of returning to the origin.

One must further recognize that the greatest affliction lies within oneself. This “further recognition” once more explains returning to the origin and reverting to the primordial. The process may be understood on two levels: first, by remedying faults so that Qi becomes plentiful, one thereby returns to original authenticity; further still, one must realize that the ultimate goal is to return to the primordial origin. Laozi said, “I have a great affliction because I have this body; when I no longer have a body, what affliction will there be?” From this it follows that Laozi did not regard preservation of the physical body as the highest realm of cultivation.

Shen and Qi unite. Shen and Qi depend upon each other and cannot be separated. Without Qi, Shen is like a fish leaving the water; without Shen, Qi is like a lamp without flame. The two cannot be parted. This principle must be thoroughly grasped; otherwise it may give rise to doubt among ordinary people.

One should allow Shen and Qi to unite and ultimately transform into the formless; nor should one become attached to or linger over the principles of being and non-being. If these matters are discussed too profoundly, those who pursue learning widely may instead become confused, for people’s insight varies in depth and their capacity for understanding differs.

The manner of cultivation differs between sages and ordinary people. Sages do not indulge in external forms and appearances, are not drawn by external sounds, and do not allow external affairs to disturb their thoughts; they concentrate and stabilize their Shen so that Shen and Qi unite. Ordinary people, however, commonly treat self-depletion as normal, exhausting their Shen and agitating their intellect. Thus sages cultivate the way of uniting Shen and Qi.

If the Shen is not concentrated and stabilized within, how can one ever realize the truth of these principles?

If Shen (spirit) and Qi (vital energy) have not yet returned to union, this indicates that the two have not yet corresponded with each other. This is like a cat catching a mouse: they must respond to one another and their breaths must match. Only upon reaching this stage can one form the embryo and nurture the infant, transforming the body’s original turbid and stagnant physical form, restoring youthful appearance to the countenance, and refining the aged body. Some say this involves activating the inner fire to burn and refine the body; others speak of transmuting it into gold, making the bones firm and solid; still others mention shedding the heavy, stagnant, and filthy substances, or concentrating True Suchness (the true, unerring nature). In this way, one can enter the mysterious gate of non-duality (the wondrous realm that transcends distinctions and oppositions) and comprehend the inexhaustible ultimate principles. From this it can be known that only when Shen and Qi unite can nourishment and application arise. As for the realm attained, there are differences in depth according to each person’s orientation. This speaks of understanding the Dao (the Way) of transformation.

Embracing

Cultivation takes the profoundly mysterious “holding the One” (guarding and holding the mind-spirit and primordial Qi so that they become one) as its foundation. When Shen and Qi mutually embrace and hold each other, blending and merging into one, this is the root. Laozi said: “Hold the One to be the model for all under heaven.” He also said: “Those who are good at holding do not let go; those who are good at calculating do not use counting rods.” Zhuangzi also said: “When one is connected to the One, all affairs are completed.”

If one has not yet awakened to the True Origin (the original source of life), one cannot penetrate the Great Dao.

Without untying the key and grasping the pivot, how can one attain communication and harmony?

Only when the mind-realm is empty, still, and without attachment can one see the truth.

“Emptiness and nothingness” means making the inner mind empty, still, and without attachment. The related statements in Chapter 13 of Laozi’s Daodejing and the Scripture of Emptiness and Nothingness all use the “five thousand characters” (an alternative name for the Daodejing) and the phrase “those who follow the way of life are thirteen” to elucidate the principle. Here, “thirteen” is intended to explain the Dao of life, which ultimately returns to regarding emptiness and stillness as good. Only when the mind-realm is empty and still can one seek to hold and guard the True One.

One must know that the functions of the ten thousand things are each different.

Those who study the Dao take different paths, and the mysterious principles they expound also vary. Therefore it is said that although the functions of the ten thousand things are not the same, cultivating emptiness and stillness and holding the True One is the principle within them.

Embryonic Breathing

By employing the Dao of harmonious blending (the blending and interfusion of Yin-Yang Qi), the Dao of life can be preserved.

Although it is called “embryonic breathing,” its principle is profound, deep, and mysterious.

If one can accord with the principle of double mystery (the wondrous principle that transcends layers of distinctions), one can understand the method of “true abiding” (the method of peacefully dwelling in the true nature).

How can one accord with the state of the infant in the womb?

If one does not rely on external things such as the five grains, from where then can life continue to exist?

Carefully observing the methods of cultivation allows one to understand the principle of according with nature contained within them.

Understanding the “Way of the Infant” (the simple and natural state resembling that of a newborn child) enables one to grasp the essential key to embryonic breathing (a subtle, deep, and prolonged method of regulating the breath that resembles the breathing of a fetus). According with nature allows the Shen (spirit) to become concentrated and settled, the mind to become unobstructed, and stray thoughts to cease. The sage is born by receiving this natural Dao (the Way) and relies upon it to accomplish cultivation. If one does not obtain the key within it, it is difficult to eliminate the profound obstruction of Qi (vital energy). Therefore one should carefully observe the cultivation methods that accord with nature.

Understanding the “Way of the Infant” allows one to grasp the key to embryonic breathing. According with nature, the Shen concentrates and settles, the mind becomes unobstructed, and stray thoughts cease. The sage is born receiving this natural Dao and relies upon it to accomplish cultivation; without obtaining the key within it, it is hard to remove the deep obstruction of Qi.

The destination of the path of cultivation can no longer be explained in words at this point; the method of returning to the origin must be grasped by seizing the opportune moment and the point of correspondence in actual practice. In observing and applying this principle, there should be no deviation at any step.

Qizhenzi said: “When my Qi is stored and closed within the body, my physical form remains long at peace.” All methods of practicing embryonic breathing accord with the natural Dao. One should guard the true breath so that it continues unbroken, entering and exiting with subtlety. Do not allow oneself to lose balance between stillness and restlessness, but naturally seek tranquility. Practicing without interruption day and night, as the sun and moon pass, the perfected person who has achieved cultivation can dwell at ease within oneself without seeking outwardly. If the true Qi can be made abundant and embryonic breathing condensed, then the cultivation of the Dao attains a profound realm.

Laozi said: “The breath continues unbroken, seeming present yet absent; in using it there is no need to apply forced effort.” Understanding this principle enables one to still all thoughts, settle the mind and Shen, and thereby give rise to clear wisdom. Upon reaching the state of stillness, “water of concentration” (the inner nourishment generated from the settled mind and Shen) arises, irrigating and nourishing the five viscera and causing the body to glow with radiance. The “true water” spoken of here is not turbid fluids such as saliva, but the essential secret of Daoism that assists in nourishing the physical form and enabling long existence in the world.

The Inscription of the Three Abidings states: “When the mind abides in peace, the Qi also abides in peace; when the Qi abides in peace, the physical form also abides in peace. When mind, Qi, and form all three abide in peace, then my life is in my own grasp and not dominated by the Mandate of Heaven.”

Naturalness

The nature of water is humble, gentle, and yielding; the nature of fire is firm and strong.

Water and fire each follow their own natural natures. This refers to the principle of the mutual generation of water and fire, used to illustrate that Shen and Qi should likewise accord with nature.

Water flows toward lower places, fire rises upward, each precisely in accordance with its innate nature.

Water's nature tends toward low places, while fire's nature burns upward. Therefore Qi (vital energy) is able to steam and rise, and the fluids are able to moisten and descend. Qi and the fluids interact with each other: as Qi steams upward it generates fluids, and as the fluids moisten downward they generate Qi. By this means they consolidate and nourish the entire body, and the body itself undergoes transformation. Their respective names correspond to their inherent natures; they are not forcibly assigned or suppressed by human effort.

When Qi and the fluids conjoin and resonate, their conditions resemble one another. What is called “intermingling” refers to the interaction of water and fire that produces resonance, and this serves as a metaphor for analogous relationships among external things. For instance, when water is heated in a boiling pot, steam arises. This illustrates that the resonances of the Dao all issue from nature.

Do not regard them as mutually isolated, different paths; the principle within them naturally interpenetrates.

Once it is understood that the natures of things arise from the natural, there is no need to seek elsewhere. Heaven covering the earth, the proliferation of men and women, the relations of ruler and minister or father and son—all possess their own natural patterns. They are not unrelated heterogeneous kinds, yet they can meet and harmonize with one another. From this one can comprehend the principle of the returning elixir (in Daoist Neidan [internal alchemy], the refining and cultivating of Jing [essence], Qi, and Shen so that they return to their original source), and also clearly perceive the patterns of the original nature of things.

Dragon and Tiger

The dragon and the tiger originally share the same source, yet they often contend amid agitation.

The dragon’s transformations are inscrutable, now hidden now appearing, sometimes seeming present and sometimes not, and so it is used to symbolize the mystery of Shen (spirit). The tiger’s nature is vigorous and its power fierce, and so it is used to symbolize Qi. The sage unites Shen and Qi as one, and thus can grasp the essential method of regulating them. Ordinary people, however, allow body and mind to operate separately; as soon as desire stirs they become agitated and restless, so that the dragon soars and the tiger leaps, unable to unite with each other.

Only when they are gathered to the utmost will they not proceed toward dispersal and disintegration.

Once the human bodily form has already taken shape, Shen and Qi ought originally to be preserved; yet if drawn by cravings and desires they gradually age and become depleted. When the original Qi is exhausted, Shen has nowhere to lodge, and the person proceeds toward death. Therefore it is said that when gathering reaches the extreme, they will instead disperse and disintegrate.

First one must subdue the “Tiger,” taking this as the key to cultivation.

To enable the “Dragon” to descend peacefully, one must first subdue the “Tiger.” The Yin Fu Jing states: “To capture and control it, the key lies in Qi (vital energy).” This means that only by preserving Jing (essence) and Qi can they be made to take effect.

Thus the Dragon conceals itself, and the two each abide in their proper positions.

When the Tiger is subdued the Dragon also hides; when both are settled in their places, one can return to the Dao (the Way) of True Unity. The Taihuang Lao Ge says: “When the Tiger is subdued the Dragon also conceals; first one must cause the Dragon to descend and the Tiger to submit.” Once the practice of circulating the River Chariot is accomplished, there is no need to deliberately defend or obstruct. This illustrates the function of subduing and gathering.

Refining Yang and Melting Yin

When Yang Qi is refined and nourished, Yin substance melts away in consequence; few in the world can achieve this.

Here “refining Yang and melting Yin” means using the Yang Hun to refine and transform the Yin substance. The “Formula of the Three-One” transmitted by the Heavenly True Sovereign to the Yellow Emperor is this very method. If Shen (spirit) unites with Qi, Yang is naturally refined and nourished while Yin naturally melts away; this is a spontaneous principle, not something achieved by deliberately driving Yin-Yang to act in this way. The Huangting Jing (Yellow Court Scripture) says: “Above the Mysterious Origin, Hun and Po are refined and transformed.” The principle is exceedingly profound and obscure, and few understand it, hence it is said to be rare in the world.

The numinous texts and wondrous formulas are worthy of being followed.

“Lingwen” refers to the scriptures inscribed on golden slips, and “miaojue” to the “Method of the Three-One.” These materials originate from secret stores and are said to have flown into the Mysterious Capital; they are not transmitted except to lofty adepts who have attained the Dao. The principle of refining Yang and melting Yin is rooted in the mechanism of emptiness and non-being; to comprehend the transformations involved is something ordinary people find extremely difficult.

Yang Qi is prone to restlessness and hard to restrain.

The term “restraining and binding” here means constraining and gathering in. The principle of cultivation should not cling to one extreme but must give due regard to both Yin and Yang in order to achieve completeness; one cannot merely hold to one side if there is to be wondrous function. The Xuan Gang states: “As long as an ordinary person retains even one portion of Yang Qi, he will not die; as long as even one portion of Yin Qi remains, he cannot become an immortal.”

One must clearly recognize the most essential pivot within the Lingyuan (the inner original Qi).

Within the Lingyuan lies the key to subduing restlessness. The Perfected Man Taibai said: “When the mysterious mechanism arrives, the body can be preserved intact; when the mysterious mechanism departs, the body will decline and perish.”

Upper Dantian (energy center)

(The original text at this point consists of only a few fragmentary phrases such as “palaces and towers, layer upon layer, named...,” and the meaning is incomplete.)

The Lingyuan holds a superior pivotal essence capable of restraining agitation, and it is the key to cultivating body and mind. The Perfected One Taibai said: “When the mysterious mechanism arrives, the body can be preserved; when the mechanism departs, the body declines and perishes.”

Upper Dantian

The layered palaces and halls are called the Jade Capital. The Jade Capital is the Niwan Palace (the cranial chamber described in Daoist Neidan, or internal alchemy). The upper Dantian (energy center) contains nine palaces that communicate with one another, hence the expression “palaces upon palaces.”

The place where the returned elixir is accomplished is the Yang Furnace. The returned elixir refers to true Jing (essence), the vital essence regarded as the foundation of life within the human body. The upper Dantian belongs to Yang and is the storehouse of the returned elixir; everyone possesses it, and therefore it is called “the Yang Furnace, the site of accomplishment of the returned elixir.”

The Jiaji region is the pathway leading to the divine Shen (spirit). Two channels run downward along the spine to the Qihai of the Dantian, serving to convey the true Jing so that it transforms into harmonious Qi (vital energy) and corresponding to the ascent, descent, and emission of Jing and Qi.

Below, it corresponds with Guanyuan, a relationship that must not be taken lightly. Guanyuan is the lower Dantian and also the pass through which Jing-Qi is emitted. When man and woman unite, the true Jing descends here, combines with harmonious Qi and coagulates in order to supply the Shen. Guanyuan gathers the hundred vessels, connecting the viscera, four limbs, and sinews; the Qi mechanism circulates within it, hence it is called Guanyuan. If the upper and lower correspond, Daoist cultivators regard this as no coincidence.

Middle Dantian

“Jianshen” refers to the seventh month, that is, the season of Zhongyuan; it corresponds to the middle Dantian of the human body.

The Triple Burner here denotes the heart, lungs, and liver, which govern respiration and are under the command of the middle Dantian, therefore called “the mansion of life.” The fluids that nourish downward also collect here.

The Lingtai is the heart. The true Shen attaches itself to the heart, taking the heart as its dwelling, hence “the Lingtai houses the true sovereign.”

Cultivating in accordance with this, one obtains verification, and body and mind become light and at ease.

If one understands the function of the true Shen (spirit)—the governing spirit of a person—cultivation can be verified in the present moment, attaining light ease (peace and freedom of body and mind), and from then on one no longer worries.

The Lingtai is the residence of the heart among the five viscera. The true Shen attaches to the heart, taking it as its dwelling palace, and is therefore called “stationing the true sovereign,” which means allowing the true Shen to dwell securely in the heart.

Cultivation Verified in the Present, Attaining Light Ease

If one understands the function of the true Shen, cultivation can be verified in the present, attaining light ease, and from then on one no longer worries.

Lower Dantian

The lower Dantian (energy center) is located three cun below the navel, which is the site of the Sea of Qi. Chonghe refers to the abundant circulation of a single Qi (vital energy); this Qi blends and harmonizes with Wei Qi (the Qi that protects the body), and is therefore called harmonious Qi. This Qi circulates through the five viscera and the four limbs and often gathers in the lower Dantian, which is why the lower Dantian is also called the Sea of Qi.

The Chonghe Qi circulates and nourishes the lower Dantian; the Dao (the Way) is not mysterious or difficult to understand.

When a thought stirs, if one clings to lustful desire, the true Jing (essence) of the upper Dantian descends to the lower Dantian and catalyzes the harmonious Qi. The harmonious Qi then changes, and the true Jing is thereby depleted. Viewed in this way, what mystery is there in the Dao that is hard to grasp?

The two Qi of Yin-Yang, when they interact and conjoin, always produce a response. This refers to the mutual stirring of feelings between man and woman, which then leads to sexual union, like the bestowal of clouds and rain. These are all natural responses, and may even result in pregnancy. The Jing of the true origin thereby undergoes change; those who cultivate life should carefully guard it and seek methods of restraint and control. Therefore the Taibai Zhenjing says: “If Jing remains within oneself, it can nourish oneself; if Jing is given to another, it can cause the other to receive life.” Transferring one’s own primordial Qi to congeal the other’s primordial Qi means that once the other has taken form, oneself is harmed; from this it is clear that one must be extremely cautious.

Carefully examine the laws of the circulation and conjunction of Yin-Yang. The two Qi of Yin-Yang of heaven and earth mutually advance and recede, thereby producing change. The circulation and meeting of Yin-Yang have their own laws, which are indeed so even without being spoken: when Qi rises and steams upward, it forms rain; when rain moistens downward, the myriad things are generated. By carefully investigating the circulation and conjunction of heaven and earth and the cycles of the sun and moon, one can thereby understand the laws of nature and comprehend the impartial principle of heaven and earth.

Chongxuan

The upper Xuan (the mysterious Qi of the upper layer) secretly communicates with the lower Xuan (the mysterious Qi of the lower layer).

“Upper Mystery” (Shangxuan) refers to the apertures of the upper body; “Lower Mystery” (Xiaxuan) refers to the apertures of the lower body. The cycling revolutions of the sun and moon serve to manifest the laws and phenomena of Heaven and Earth, and to convey the impartial principle of the Dao (the Way).

Double Mystery (Chongxuan)

The upper apertures operate in hidden fashion, and the lower apertures communicate with them.

“Upper Mystery” is the gate, and “Lower Mystery” is the barrier. This means that if the upper apertures cannot be brought to rest, the desires of the lower body will be difficult to eliminate; thus it is said that the upper and lower regions communicate in a hidden manner.

Movement and stillness are originally one and the same.

The movement and stillness of the upper and lower body echo one another, and the Qi (vital energy) accordingly flows through and connects them. Therefore the term “Double Mystery” (Chongxuan) is used to illustrate this principle, while also discussing the methods of the mind. For example, when the dragon sings, clouds arise; when the tiger roars, wind is born—these are correspondences of like kind, each finding its proper place. Thus Upper Mystery and Lower Mystery respond to each other in their application and must also be coordinated with mental methods so as to assist one another; their principles are interconnected.

Regulate the breath in the Upper Mystery so that it gradually returns to extinction.

In cultivation one must concentrate the mind with single intent, gradually causing it to return to extinction. Laozi said: “A tree that fills one’s embrace grows from a tiny sprout; a nine-story terrace is built from basketfuls of earth.” Regulating the breath is the same: one must cultivate gradually from the subtle. When practice reaches the state in which Shen (spirit) and Qi unite and return to the True One, embryonic breathing (Taixi)—a deep, quiet, and prolonged state resembling the breathing of a fetus in the mother’s womb—will form naturally: thoughts cease together with the breath, and Qi arises along with the breath. External dusty circumstances dissipate, and all attachments are completely severed. The Treatise on Embryonic Breathing (Taixi Lun) says: “The embryo is formed from primordial Qi; Qi is generated warm from the nose.” The key lies in concentrated cultivation that gradually extinguishes miscellaneous thoughts; advancing daily in this way is precisely the meaning.

The lower apertures thereby obtain the same efficacy.

Laozi said that what is before and what is after follow and accompany each other.

Yin Elixir (Yindan)

Yin Elixir is often misunderstood.

Those who truly obtain the essential methods of Yin Elixir are few, while those who err through mistaken practice are many.

The transmitted accounts are mostly falsely attributed teachings or texts containing errors.

Those who truly grasp the essentials are rare; cases of spurious transmission and textual corruption are common, and practicing according to them may even lead to untimely death. If practitioners do not observe the fundamental primordial Qi, they will find it difficult to comprehend the true principle. Moreover, once the mind of cultivation is activated, it is like fierce fire meeting flame, its momentum blazing intensely; at this stage, how can one easily grasp and stabilize it? The mystery of the Dao should be approached through the methods of the mind; if thoughts suddenly become agitated, the Qi will also surge and become chaotic. If beginners do not understand this principle, cultivating the Dao may instead harm their nature and life (xingming).

They have not yet grasped the intent of the Chapter on Double Mystery (Chongxuan Pian)…

If one has not yet grasped “Chongxuan” (the mysterious purport of which Daoism speaks, transcending the two extremes of being and non-being, speech and meaning), practicing “Yindan” (a type of cultivation method whose content is the union of yin and yang) is merely wasted effort. Merely saying that one should savor flavor within flavorlessness is nothing but empty talk.

Since flavorlessness is spoken of, why then still cultivate? Hence this too is empty discussion. The Huangting Jing states: “In the Dao of long life, bedroom affairs especially require caution.” The scripture continues that if the matter is handled wrongly, the spirit (Shen) will be harmed. The Yindan methods transmitted by immortals such as Wangwu Zhenren, Luo Zhenren, Hu Gangzi, and Yuanyang have as their core the principle of Chongxuan, together with methods of union of the Dao-body and of concentrating the spirit (Shen). If beginners forcibly practice on their own, they may die young and recede even farther from the Dao (the Way); once the Dao is lost, how can life be preserved?

Therefore the Yindan method was originally a cultivation practice for transcending the dusty secular world. The ancient sages, fearing that practitioners might not truly comprehend the Great Dao, first had them live according to the ordinary way while simultaneously explaining the wonders of Yindan. Its principles take heaven and earth as their model, with the rising and falling of Yin-Yang as the main thread. What is tabooed in practice is a mind that is obstinately biased and hard to control, as well as the man releasing his essence (Jing) first during the union of man and woman; acting thus invites disease and even premature death.

In addition, one must avoid the times of lunar phases such as the last day of the month, the new moon, the first quarter, and the full moon, and also take into account conditions of wind and rain, hunger and satiety, joy and anger, labor and rest. The scripture further says that on the sixth day after a woman’s menstruation ends, the number accords with “three yang,” and union at this time will produce a male child; when it accords with the number of “three yin,” union will produce a female child. During these six days in a month, the affections of both partners must be in harmony for the stated effect possibly to be achieved. According to these Yin-Yang numerical principles, one can also infer poverty or wealth, honor or lowliness—the scripture declares the principle therein to be exceedingly clear.

The original text contains numerous repetitions, missing characters, or corruptions, especially phrases such as “urgent, what is meant by death-making causing the spirit to weep,” which are difficult to interpret with certainty; the foregoing is a cautious reading according to context.

One who is skilled at concealing, if there is no key, how can it be opened? Laozi said: “One skilled at concealing cannot be opened even without a bolt.” Here the “Xuan Guan” (the pass leading to the mysterious and wondrous realm) does not refer merely to the heart. Only by understanding the method of being skilled at concealing can one penetrate the mysterious and wondrous, and thus it is called the “Xuan Guan.” The principle of being skilled at concealing is, in the end, the method of cultivating the mind.

The wondrous method can cause the “Ling Tong” to appear.

“Ling Tong” is a designation for one who has attained the Dao (the Way). If one comprehends the principle of the Xuan Guan, one can penetrate the method of being skilled at concealing. Whether going out or coming in, advancing or retreating, one can grasp the exquisite essentials and finally reach a realm of ease and comfort.

When the Six Dusts (the realms contacted by the eyes, ears, nose, tongue, body, and mind that give rise to discrimination) have already been severed, the path leading to the mysterious and wondrous is opened. The so-called Six Dusts refer to the cognitions and taints produced after each of the Six Roots contacts external objects. Therefore it is said that one must skillfully conceal by means of the Xuan Guan, seeking the elimination of delusive thoughts of the dusty world. When the orientation of the will reaches its extreme, this is “mysterious and again mysterious.”

From this time onward, life and death no longer have any relation to oneself.

Since one is not stained by dusty circumstances or the discriminating mind, why be concerned with staying or leaving? Both mind and dharma are let go, and taking and rejecting as well as gain and loss are dissolved together. Qizhenzi said: “A hundred kinds of deviant Qi (vital energy) cannot invade the upright mind; a myriad kinds of turmoil cannot disturb purity and stillness.” Therefore life and death can no longer bind oneself.

Mysterious Pearl

How can the Mysterious Pearl (symbolizing the original true mind-nature that is mysterious and wondrous) be compared with the pearls and jades of the world?

It is not an object outside the body, nor a square jade disk or similar jewel, so it is said to be easy to obtain. The fu says: “When moving it is the pivot of the Dao; when still it is the reliance of the mind; its jade-like radiance does not display itself, the utmost true original nature never changes.”

By realizing the fundamental principle of the Mysterious Pearl, one can understand the essentials of life and accord with the “Ming Fu” (the tally concerning the root of life).

It is neither dim nor revealed, responding and transforming according to external circumstances. Laozi said: “Neither dim nor bright, mysterious and again mysterious.” This explains the original substance of the Mysterious Pearl: it is able to penetrate and to change according to the situation.

If even a single thought arises, a flaw is produced, and instead it becomes entangled and winding.

As soon as a thought stirs, the mind follows and turns with external things; this is a blemish on the mysterious pearl (a metaphor for the pure, clear, and luminous original mind). Once the mind moves, the blemish clings and will not disperse, so the mysterious pearl can no longer remain lucid and bright.

The Gate of the Mysterious Female (Xuanpin)

The mysterious female that opens onto the true Dao (the Way) is the spiritual gateway of the person. The mysterious gate is the dwelling where Shen (spirit) and Qi (vital energy) are stored; the female gate is a vital portal. This is the crucial point of cultivation, and so it is called the “spiritual pass.” Laozi says: “The valley spirit never dies; this is called the mysterious female. The gate of the mysterious female is called the root of heaven and earth.”

If one cannot comprehend the gate of the mysterious female, the cultivation of life becomes still more difficult.

If one does not understand the gate of the mysterious female, one cannot grasp the principle of cultivating life, nor take it as the key for unifying and governing the spirit; in that case there is simply no place from which to begin the work of cultivating life.

To go against the current requires putting in full effort.

Beginners in practice are like those poling a boat upstream; when the work reaches profound depths it is no longer an ordinary realm of cultivation. Laozi says: “Governing a large country is like cooking a small fish.” The meaning is that governance must keep the proper measure of leniency and strictness; cultivation likewise must maintain the right degree and not lose balance.

Once this dangerous shoal is passed, there are no further shoals ahead.

When the practice attains a certain level one can remain long free of anxiety and dwell in stillness, and so it is said “no more shoals.”

The Mysterious Gate (Xuanmen)

The Nine Caverns and Three Mountains are places few people know.

“Nine Caverns and Three Mountains” refers to the immortal isles in the sea, traditionally the gathering places of immortals. Realized sages often dwell in seclusion there. Here they illustrate that the key to cultivating life lies in the mysterious gate; the Nine Caverns and Three Mountains also symbolize the three Dantians (energy centers) and nine orifices of the human body.

All who cultivate authenticity must travel this path.

The mysterious gate is the common road of practice that everyone must take; if this root is lost, every action may stray from the correct Dao (the Way).

Below it connects to the Purple Palace, above it communicates with the Floral Canopy.

The “Purple Palace” is the place where Shen (spirit) and Qi (vital energy) reside according to Daoist teaching; the “Floral Canopy” here refers to the lungs.

“Huagai” refers to the lungs, and “Zifu” refers to the kidneys and the Qihai. When the Xuanmen (the key points in the body where breath enters and exits and opening and closing take place) opens and closes, every part of the body responds in correspondence with it.

Gain and Loss: Cutting off worldly dust is not the same as truly cutting off worldly dust.

If one grasps the mystery of the Shenlu (the bodily site connected with the vital Qi of life), one can hold and maintain it over a long period, and this is therefore called “cutting off the dust.” If one loses the root of simplicity and purity and continues to cycle through the six realms of rebirth, this cannot be regarded as truly “cutting off the dust.”

The Pinmen

The opening and closing of the various apertures all begin with the Pinmen (an important pass in the human body). The Pinmen is a major gateway of the body. Once it opens and closes, the tendons and vessels, the five viscera, and the Mingguan (vital points that concern life itself) all respond in turn. If the Qi fluids (the Jing, Qi, and bodily fluids within the body) are continually depleted, a person gradually ages, often without noticing; if one still treats this depletion as a method of cultivating the Dao and seeking life, one will go astray.

Jing and Shen

The opening and closing of the various apertures all begin with the Pinmen. After the Pinmen opens, Jing-Qi suffers depletion; when Jing-Qi is damaged, the Shen gradually grows dull and cloudy, and the body then displays signs of decline.

To cultivate and nourish life one must first firmly guard the pivot of the apertures, that is, gather in and hold the Tianguan (the important apertures within the body).

Confused people often bring disaster upon themselves in this way. If one does not understand the principle of opening and closing and merely craves flavors and sensory pleasures, disasters follow one after another; the assault of cold and heat, the decline of the body, and even the end of life may all arise from this.

Cutting Off Desire and Profit in One Place

Cutting off a single desire appears slight yet is of great importance. Cutting off the Yin path and opening the Yang gate is the first step in entering the cultivation of the Dao. The Laozi Taixi Jingwei Lun states: “Mysterious and yet more mysterious—this is my Mingmen.” The Yinfu Jing likewise says: “Cut off profit from one source and the army is used tenfold; return three times through day and night and the army is used ten thousandfold.” This means that by cutting off one greedy desire, cultivation achieves twice the result with half the effort; if one practices it repeatedly, the efficacy obtained is still greater. The so-called twice the result with half the effort has its key precisely in cutting off one desire.

Harmonizing the breath and preserving innate authenticity depend on grasping the movement of Shen and the Qi mechanism. Harmonizing means regulating the root of the breath; the whole consists in making Shen and the Qi mechanism work together properly.

If the mind remains greedy and attached, unable to restrain itself, and allows desires to come and go unchecked, that is not in accordance with the Dao. When desires suddenly contend with one another they become the root of disputes, right and wrong, and disaster.

Harmonization is the regulation of the root of things, relying entirely on marvelous mechanisms that operate and coordinate with one another.

If one remains greedy and attached, with thoughts not completely extinguished and without restraint, allowing the mind’s thoughts to come and go at will, this is not cultivating the Dao (the Way). When the heart’s Shen (spirit) and Qi (vital energy) suddenly interweave and conflict, they give rise to right and wrong.

If the heart’s Shen and Qi circulate in disorder, arbitrarily generating thoughts and actions, chaos results from the turmoil of right and wrong; errors in governmental affairs also arise from this.

Heart

Drawn by external conditions, the heart becomes stained by various states, whose transformations even sages find difficult to exhaust.

All methods and practices are intimately related to the heart. From liberation from birth and death to the attainment of accomplishment, no form of cultivation is completed except through the heart.

The rights and wrongs, gains and losses, choices of taking or discarding, as well as confusion or awakening in all worldly affairs, all arise from the heart.

By returning to the root and reverting to the origin, the principles tend toward unity. The Dao is the core of all Jing (scriptures); to accord with the Dao is to be one with the root.

Nature

Nature (xing) is the root of the heart, and the two are interconnected. Nature itself cannot be seen and is manifested only through the heart; the heart does not appear of itself but is activated by nature. Thus it is said that nature and the heart share the same path.

Recognize the primordial yang (the original and harmonious primordial Qi) and use it to regulate restlessness; it functions like a pivot that exerts control. This passage mainly elucidates the heart-method.

Just as people rely on houses to shelter from wind and frost, nature relies on the physical form in order to manifest and establish itself.

The heart, cultivated according to mysterious principles, ultimately returns to the realm of emptiness. Thus it is said that the heart can return to the origin and revert to the primordial. Once the heart is activated, it manifests as action; when cultivation reaches the point of moving without stagnation, action can respond to circumstances as they arise, remaining flexible and unobstructed. This is the meaning of nature establishing itself by relying on the form.

The heart ultimately returns and reverts to emptiness.

When the mind accords with the mysterious and wondrous principle and is cultivated in accordance with it, one can experience the wonder of returning to emptiness. Therefore it is said that one’s own mind turns back and returns to the original source.

When the mind moves, it manifests as the functioning of the mind; even while the mind is active, one can still attain a state of non-attachment to that activity. The functioning of the mind responds to whatever it encounters, adapting to circumstances without obstruction. It can discern the principles of all things from beginning to end, and can also know the incipient traces of others’ thoughts as they arise and vanish; this wondrous functioning cannot be measured, and its efficacy is likewise beyond fathoming. It can transform and nourish the myriad things, yet there is nothing that may be called “that which is transformed”; its designation cannot be confined by any name. In a state of delusion and ignorance, these functions are regarded as chaotic wandering thoughts; in the sage, they are the functioning of the true origin (the original source of life).

When the mind is still, it manifests as nature. From this we know that so-called stillness is not a matter of stagnation or immobility. It transcends the way of change and transformation, dissolving the faculty of appearing in response to things; it is unstained by birth and death, unstained by worldly dust, pure and without defilement. The genuine demeanor of the supreme sages is vast and boundless, able to guide those who are utterly lost back to the root of teaching. Although the principle is true, language cannot fully explain it; although the Dao (the Way) is lofty, its meaning is hard to expound thoroughly. Past and future both return to emptiness and silence; the primordial original source is luminous and vast, and Dao and De (Virtue/Power) merge in abundant fullness. This is the wonder of wonders, the mystery of mysteries. Thus one returns to the original source that transforms and nourishes the myriad things, exhaustively investigates the principles of things and fully illuminates original nature, whose transformations are unfathomably profound.

Fa

Fa originally has no words; the principle is naturally thus. Unconstrained by movement or stillness, the principle itself remains constantly one and the same.

One should further know that this is precisely the pivotal essence of the numerous Jing (scriptures).

The sage thoroughly integrates and comprehends this quality of De, attaining the realm of the wonder of wonders, the mystery of mysteries. This is to return to the original source of transformation and nourishment, to exhaustively investigate principles and fully illuminate original nature; its transformations cannot be measured.

Fa

Fa originally has no words; the principle is naturally thus. Unconstrained by movement or stillness, the principle itself remains constantly one and the same.

One should further know that this is precisely the pivotal essence of the numerous Jing.

The various discourses established by the sages and the countless Jing they composed—however many methods they may discuss—never go beyond this pivotal essence.

If a person is endowed with keen natural talent and comprehends the mysterious, wondrous, and profound import, then they have grasped the purport in the depths of mysterious wonder, and thereby understand the fundamental meaning of the true Dao. They then treasure this comprehension within the heart, regarding it as a subtle and wondrous talismanic formula.

Fa (the Method) is the mysterious talismanic covenant that manifests from the original source of the mind-heart; it is also the key to grasping the essential meaning of life and death. It cannot be sought rashly or pursued with arrogance, nor can it be comprehended through anxious agitation. It cannot be learned from hearsay, nor obtained merely by recitation or by carrying out sequential steps. People’s understanding may be clear or obscure, yet between ancient and modern times the principle itself does not differ.

The Zhenyan Jue (Formula of True Words) says: “To escape death, one must first escape life.” The principle of departing and remaining should be observed inwardly and put into practice. Therefore the Zhenren (Perfected Ones) who have attained the Dao (the Way), the founding masters of the teaching, and the Taishang Xuzong (the supreme, empty-and-quiet body of the Dao) sometimes speak of the three minds and the nine minds, and sometimes make manifest the one Fa and the ten thousand Fa. As for the Huangren Danjue (elixir oral formulas transmitted by the ancient immortal Huangren) and the Qingtong Yushu (jade scriptures transmitted by immortal Perfected Ones), although each explanation has its own emphasis, they ultimately all return to the true principle. Only by distinguishing right and wrong concerning the original source, without clinging to partiality or stagnation and without falling into distortion, can one penetrate all marvels and directly reveal the Xiyi (the subtle and imperceptible Dao).

As for methods such as transforming the physical form, ascending in flight to assume a perfected body, nurturing the infant-like Yuanshen (original Shen, or spirit), consolidating and protecting life, drawing upon the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water), making movement and stillness accord with the constant Dao, and causing the three bodies to interpenetrate one another—although these too have their functions, they still belong to the branches and leaves and have not yet revealed the Xiyi. These methods have not yet touched the root. This is probably because the teachers one follows differ in the depth of their realization of the Dao, and those who seek the Dao are also easily constrained by what they have seen and heard and by preconceived views. Regarding the profound points of the principle, one should strive to inquire into them, and not be afraid to ask others and to continue studying and practicing.