《真气还元铭》

In my childhood I grew close to the ancient classics, and as I matured I came to yearn for the immortal landscapes of mountain forests. At that time I wished to pass the civil examinations and establish a career: to wear brocade robes in the world, ride a fine steed, put my plans into action and open new prospects, so that my parents might share in the glory and my descendants might enjoy blessings. I hoped to become a model of benevolence and righteousness for the present generation, and to make ritual propriety and wisdom the standard for later ages.

I did not receive a sovereign’s recognition as Fu Yue did, nor did I meet an enlightened ruler as Jiang Taigong did. Disheartened, I turned instead to seek the immortal Dao (the Way), setting aside the Books of Poetry and Documents and discarding brush and ink. I observed the turmoil of right and wrong in the world, as well as the endless gains and losses in court and marketplace: glory is like sparks struck from a stone, vanishing in the blink of an eye; wealth and rank are like a floating pivot, gathering and dispersing in an instant. There are people in the world who appear to be alive yet walk like corpses and move like ghosts; unless one is a sage, it is difficult to see through such conditions. There are those whose bodies still move yet are merely flesh-and-blood husks, ordinary people of the dusty world; unless one is a worthy person, it is equally hard to discern this.

From that time onward I devoted myself to seeking secluded grotto dwellings, traveling through famous mountains and undergoing all manner of hardships for twenty years. Beginning in the Zhenming era of the Liang dynasty, I came to the summit of Mount Tai. While wandering beneath a tall pine tree I suddenly encountered a person. His appearance and manner were unlike those of ordinary people, and his speech was likewise extraordinary. He called himself the Teacher of Ten Thousand Generations and the Lord of the Nine Heavens. I kowtowed in reverence and remained kneeling on the ground.

He said to me: “You possess the capacity for immortality, and that is why you have been able to meet me. I shall transmit to you the path to becoming an immortal; are you willing to receive it?” I knelt again at length, expressing gratitude for his instruction. He continued: “I wish to cut our hair and drip blood in an oath with you, and to transmit to you the cultivation methods of bending and stretching, exhaling and inhaling, and refining the form (nourishing the bodily form through breathing and physical activity).” He further instructed: “For twelve years you must on no account transmit this to anyone else. If you transmit it to an unsuitable person, that person will incur punishment.”

While I was still kneeling, he suddenly vanished. Thereafter I have cultivated according to the proper sequence, never publicizing what I gained through practice; the subtle instructions of my master have all been repeatedly verified. Since I have received the master’s charge, I ought to guard the heavenly secrets. Now that the twelve-year term is about to expire, my master has permitted me to transmit these methods to the world. I have therefore reorganized the old regulations and compiled this new Jing (scripture/classic), copying it out for circulation in the world and also concealing it among the mountain rocks. Later students who obtain it will be fortunate indeed.

When the One Qi (vital energy) has not yet differentiated, the universe exists in a state of undivided chaos. “One” is a designation for the Dao (the Way); Qi is born from the “One.” At this stage, Qi has not yet divided into clear Qi and turbid Qi.

What is described here is how the formless and nameless Dao gives birth to Qi that can be named and indicated, and how Qi in turn generates and nourishes the myriad things. The Daodejing says: “The nameless is the beginning of Heaven and Earth; the named is the mother of the myriad things.” The nameless refers to the Dao, and the named refers to Qi. The Dao is the root of the One Qi, and the One Qi is the root of the myriad things. All things that possess form and image are born from the One Qi.

Therefore, in cultivating life one must revere the Dao, and in practicing the methods of the Dao one must value Qi. Qi is the foundation of the spirit (Shen), the source of nature and life, and the master upon which spiritual intelligence relies. If a person cultivates Qi according to the proper methods, it becomes possible to become a divine immortal. The Huangting Jing says: “Clear Qi enters and exits, mysterious Qi intermingles, and the two Qi shine with brilliant light; if you encounter this state, you may ascend to the heavenly realm.” It further says: “Why not take in the Jing (essence) of Great Harmony? In this way one does not enter the realm of death but can dwell securely in the Yellow Tranquility.” The meaning of these words is already quite clear.

Heaven, Earth, and Humanity—the Three Powers—share a single origin.

The “Three Powers” refer to Heaven, Earth, and Humanity; “sharing a single origin” means that the three exist together within the undivided chaotic primordial source.

After the clear Qi and turbid Qi separate, Heaven and Earth become distinguished.

Clear Qi rises to become Heaven, turbid Qi descends to become Earth; humanity occupies the space between Heaven and Earth. At this point the originally chaotic Qi has already undergone differentiation.

Heaven, Earth, and Humanity each retain the essence of primordial Qi.

“Yuan” refers to primordial Qi, and “Jing” refers to the finest essence within primordial Qi. Heaven, Earth, and Humanity correspond respectively to their own essences of primordial Qi.

Heaven takes me as its image,

This is saying that although primordial Jing (essence) exists, the operating laws of the Heavenly Dao are no different from those of humans.

“I emulate Heaven.”

This means that humans emulate the Heavenly Dao and thereby take form. Someone asks: “Earlier it said that Heaven emulates me and I emulate Heaven. Why does the Heavenly Dao not collapse while humans have birth and death?”

I reply: Although the Heavenly Dao has its pivot and laws of operation, it is still, empty, and without selfishness. Because it is still, empty, and without selfishness, primordial Qi (vital energy) can circulate of its own accord. When primordial Qi circulates of its own accord, the Five Phases (Wood, Fire, Earth, Metal, Water) do not interfere with one another; when there is no interference among the Five Phases, there is no conflict of punishment and overcoming. Without punishment and overcoming, it returns to the Great Void; returning to the Great Void, it unites with the Dao (the Way), and therefore the Heavenly Dao does not collapse.

I further say: Humans are likewise. If the Qi mechanism can circulate of its own accord, the Five Phases will not interfere with one another; without interference there is no punishment and overcoming. Without punishment and overcoming, it returns to the Great Void; returning to the Great Void, it unites with the Dao, and thus does not collapse.

I reply once more: Humans have birth and death not because they differ from the Heavenly Dao, but because they themselves have brought it about. From the union of father and mother and the combining of Jing (essence) and Qi, to taking form and being born, there follow weeping, joy and anger, sorrow and pleasure; gradually the mouth tastes the five flavors, the ears hear the five sounds, the eyes see the five colors, the mind becomes lost in various desires, and one spends the entire day dealing with complex affairs, involving oneself in all things. All these arise from the activity and transformation of mental thoughts. Once there are thoughts, one is no longer still and empty; losing stillness and emptiness means that humans have lost the Dao. Once humans lose the Dao, they become like the myriad things, subject to the operations of birth and death, withering and decaying along with them. Some last only as briefly as a spark from flint, others vanish as quickly as a floating bubble: they form only temporarily and perish at once. This is caused by humans themselves, not by the Great Dao.

If a person can have no clinging thoughts in the mind, see colors without clinging to them, taste flavors without clinging to them, observe things without clinging to observation, face desires without craving, hear sounds without clinging to hearing, and handle affairs without being entangled by them; and can moreover “harmonize with the light and mingle with the dust” (restrain one’s sharpness and associate with the worldly without contention), keeping the inner mind clear, still, and constantly unchanging, then one can unite with the Dao. How then could one not live as long as Heaven?

“My life is in my own hands.”

From birth to death, a person’s nature and life depend entirely on themselves. If one can comprehend the Dao (the Way) of nature, harmonize the Yuanqi (primordial Qi, the fundamental vital energy of human life activities) within the body, bring the mind-spirit into accord with external things, and maintain a state of clarity and tranquility, then the Yuanqi can endure for a long time and thereby unite with the Dao. That being so, how could one fail to live as long as Heaven itself?

The saying “my nature and life are in my own hands” means that a person’s birth, death, and lifespan depend on themselves. If one understands the Dao of nature, mobilizes the Yuanhe Qi (harmonious primordial Qi) inside the body, and cultivates by specific methods—outwardly absorbing the essences of the sun and moon (the “two luminaries,” or Erjing) and inwardly ingesting and nourishing the Qi of the five viscera (the “five sprouts,” or Wuya)—so that the activities of body and mind are regulated, then cold, heat, hunger, and thirst can scarcely invade, and weapons can hardly inflict harm. Life and death then seem to lie under one’s own control, the transformations of body and mind can be freely adjusted, and one even remains unconstrained by Heaven and Earth. This is the meaning of “my nature and life are in my own hands.”

A person’s nature, life, birth, and death are not determined by Heaven.

Those who do not know how to employ Yuanqi will, on the contrary, shorten their lifespan. Therefore this kind of cultivation must be transmitted by an enlightened master if it is to be practiced correctly; otherwise it may also damage one’s life.

Those who thoroughly grasp the principle of Yuanqi can extend their lifespan.

When Yuanqi is pure, abundant, and harmonious, the physical form naturally becomes quiet; once the physical form is settled, Yuanqi likewise becomes harmonious.

“Guarding the One” means guarding the single Qi, that is, Yuanqi; “Shen” (spirit) refers to a person’s mind-spirit and physical form. As long as one guards Yuanqi, the mind-spirit and physical form naturally become at ease. The mind-spirit arises from Qi (vital energy), and Qi is the root of Shen. Guard the root and the mind-spirit will not depart; guard the sovereign and the mind-spirit will not scatter. This accords with the Dao of nature, just as water’s nature is to flow downward, fire’s nature to rise upward, clouds arise with the dragon, and wind arises with the tiger.

Lingzhi originally denotes a kind of zhi fungus, but here it refers to the Yuanqi within the human body. It is not located in famous mountains, nor need one seek it in famous mountains.

Return to the one Qi and maintain harmony.

“One” refers to the Yuanshen (the primordial Shen or original spirit of a person), while “harmony” refers to harmonious Qi (vital energy). The preceding passage spoke of “guarding the One so that the Shen is at ease”; here it speaks of returning to the Yuanshen and holding fast to the harmonious Qi. This is Shen and Qi mutually sustaining each other: the thoughts continue without interruption, stretching on endlessly.

The principle returns to “Chongxuan” (a yet deeper layer of mystery).

“Principle” is simply the underlying reason. “Chongxuan” means yet another layer of the mysterious. This means that if a person can return to the Yuanshen and then turn to guard the harmonious Qi, this is called “mystery upon mystery.”

When Jing (essence) and Qi become sufficient, they become luminous.

“Jing” refers to Jing-Qi, and “ming” refers to Shenming (spiritual illumination). This means that if a person obtains the method of embracing the origin and guarding the One (holding the primordial Qi and guarding the Yuanshen), the Jing-Qi will become abundant and thereby attain communion with Shenming.

When Shen reaches its utmost, one becomes spiritually communicative.

“Shen” refers to the Yuanshen, and “ling” refers to a person’s capacity for spiritual communication. This means that if the practitioner thoroughly penetrates the Dao of embracing the origin and guarding the One, the thirty-six thousand spirits (the various spirits of the human body spoken of in Daoism) will constantly remain within the body and not depart from the person, and thus one naturally becomes able to communicate with the spiritual.

When Yuanqi (primordial Qi) reaches its utmost, it becomes Qingxu (clear emptiness). Clear Qi constitutes Shen, while turbid Qi constitutes form.

“Qi” refers to Yuanqi, and “qing” refers to being clear, still, empty, and luminous. This means that when Yuanqi is abundant to the utmost, the turbid Qi will dissipate of itself, and the person will become clear, still, empty, and luminous.

When a person’s Qi weakens, the physical form also weakens.

When a person’s Yuanqi is vigorous, the body will be healthy and robust.

When a person’s Yuanqi is exhausted, the body will decline and perish.

People form their bodies and come into being precisely because Yuanqi intermingles and coagulates.

Joy or anger will both disturb the Zhengqi (correct Qi).

Emotions and innate nature contend with and disturb each other.

This means that when a person has emotions such as joy and anger, Qing (emotion) and Xing (nature) will struggle against each other, becoming blocked and isolated, and ultimately giving rise to illness.

When emotions contend with one's original nature, the primordial Qi (vital energy) becomes obstructed. Once the primordial Qi is obstructed, disease takes form, and how then can the Shen (spirit) and the body find peace?

“Shen” refers to the spirit, and “xing” to the physical form. “Refining Yang and dissolving Yin” means cultivating Yang Qi as if by a process of smelting, while dispelling Yin Qi. The preceding remarks that spirit and body cannot attain peace are here followed by the method of regulation and treatment: through cultivating Yang Qi and dispelling Yin pathogens, body and mind are brought into harmony. In general, if the pursuit of immortality and the study of the Dao (the Way), or the work of regulation and nourishment, is not carried out properly, one must understand how to cultivate Yang Qi and dissolve Yin pathogens in order to extend the years and achieve longevity.

Illness in human beings often relates to the five flavors (sour, bitter, sweet, pungent, salty, and similar tastes): the five flavors can nourish the body but may equally damage it. When first beginning to practice fuqi (a health-cultivation method centered on regulating the breath and ingesting Qi), one must first accumulate the fire of the heart so that it spreads throughout the body and performs a smelting; after this smelting, one then ingests Qi according to the method, and it is said that illness can thereby be cured. Guangchengzi stated: “Accumulate the force of fire to burn away the five poisons.” Here the “five poisons” refer to the five flavors. By removing the five poisons, longevity becomes possible.

Once Yin Qi has dissipated, Yang Qi circulates of its own accord, and the spirit naturally becomes keen and responsive. Using Zheng Qi to drive out Xie Qi, illness recovers spontaneously and returns to the state of being free from disease. Zheng Qi expelling Xie Qi is like hot water poured upon snow or flame melting ice; after the pathogenic Qi has vanished, the body naturally resumes its ordinary condition.

The clarity and stillness of heaven and earth illustrate the sequential order of the fuqi method. “Qian Kun” refers to heaven and earth; the passage indicates times when heaven and earth are lucid and bright, without wind, clouds, fog, rain, or snow.

After the zi hour and before the wu hour...

The zi hour refers to midnight, and the wu hour to noon. In general, the practice of tu-na breathing to nourish primordial Qi (vital energy) should begin at the zi hour and may be carried out until before the wu hour; this period is called the “Qi of the six yangs.” From after noon until the zi hour is called the “Qi of the six yins,” during which it is not advisable to nourish internal Qi through tu-na; otherwise there is no hindrance.

Close the eyes and sit upright in a stable posture.

This means that when Heaven and Earth are clear and bright—that is, after the zi hour and before the wu hour—one may practice tu-na for nourishment. One should close the eyes, face the auspicious direction of the time, sit stably and upright while regulating the breath; this is the ordinary method.

Grasp firmly and close the eyes.

After closing the eyes and sitting level, one must “grasp firmly.” “Grasping firmly” means holding the thumb; “mingran” means closing the eyes so that they appear neither fully open nor fully shut.

Inhale the breath through the nose.

The “hut” refers to the nose. Next, slowly inhale external Qi through the nose so that the breath fills the Sea of Qi (qihai, a Daoist Neidan [internal alchemy] term for the gathering place of breath in the lower abdomen); it is better to pause for a moment. This is called “taking in the new.”

Exhale Qi through the mouth.

“Exhaling the breath” means breathing out, and the “Heavenly Pass” refers to the mouth. After inhaling external Qi, allowing it to enter the Sea of Qi and remain briefly, one then expels the Qi; this is called “expelling the old.”

Inhalation should be light and slow.

When inhaling external Qi through the nose, inhale gently so that others nearby cannot hear it. Inhaling too faintly weakens the vital force, while inhaling too vigorously may harm the body; therefore inhalation should be soft.

Exhalation should be continuous, and one uses intention to guide the breath.

When inhaling external Qi through the nose, one should employ intention to guide the breath so that it enters the Sea of Qi.

The five viscera and six bowels then circulate in response.

Once intention has guided the external Qi into the Sea of Qi and the breath is sufficient, the Qi of the five viscera and six bowels will naturally swirl and rotate slightly, producing a gurgling sound.

Then emit the sound “he.”

When exhaling, one should use the “he” sound to expel the Qi (vital energy). As mentioned above, when the Qi mechanism of the zang-fu organs revolves and the breath reaches its extreme, one must also exhale with the “he” sound and not forcibly hold it in.

By circulating Qi in this manner through exhalation and inhalation, the Ying Qi (nutritive Qi) and Wei Qi (defensive Qi) can flow unobstructed and will not become blocked or stagnant.

If there is disharmony in the body, one should guide the pathogenic Qi out at the root of the breath symbolized by the heels. Here, “zhong” originally refers to the heels. The Nanhua Jing says: “Ordinary people’s breathing enters and exits through the throat, while the True Person’s breathing reaches to the heels.” The Taixi Jing (Scripture of Embryonic Breathing) also states that ordinary people’s breath enters and exits through the throat, while the True Person’s breath originates from the Qihai (Sea of Qi, the site regarded as the root of breath in the human body). The “zhong” spoken of here emphasizes the meaning of “root,” referring to the Qihai as this root of the breath; when the body is disharmonious, one should follow the method described earlier and use embryonic breathing (taixi) to guide the pathogenic Qi out.

Use the “he” sound to exhale and inhale five or six times. Among the “six Qi” there is the “he” Qi; the Qi of the five zang and six fu organs are all related to the heart, and the heart corresponds to the “he” sound, so the “he” exhalation and inhalation is taken as the principal method. After completing the exhalation and inhalation, then ingest Qi and circulate Qi according to the corresponding methods.

By regulating according to the method of “he” exhalation and inhalation, illnesses can be gradually eliminated.

If one wishes to practice embryonic breathing (taixi, a method of breath regulation that coordinates respiration with the condensation of Qi), one should first perform Daoyin (preparatory exercises for adjusting the body and circulating Qi). The so-called “embryonic breathing” means that the Qi condenses like an embryo and the breathing is like that of an embryo, as if the embryo condenses within the Qi and the Qi circulates within the embryo.

The meridians will not become blocked. This means that by first practicing daoyin (a health-cultivating exercise combining breathing with bodily movements), the Qi (vital energy) in the meridians can circulate smoothly without stagnating.

The joints move freely. When practicing daoyin, one swings and stretches the joints so that the primordial Qi flows through them; thus the joints do not become stiff or uncomfortable.

Some movements resemble bending the body to shoot an eagle. Here the text begins describing the specific daoyin movements: the body twists and bends sideways, assuming a posture like a person turning to shoot an eagle.

Bending and stretching while leaning to the side. This sentence refers to the posture of shooting the eagle.

Some movements consist of lifting the waist and back. While lying supine, press the backs of both hands against the ground, raise the waist, draw in both feet, and let the head touch the ground.

Some movements resemble a toad curling into a semicircle. This is the waist-lifting movement. Another movement is to interlace the ten fingers and place them behind the head, clasping the jade pillow (the occipital region at the back of the head).

Turn to the left and to the right. After completing the movement of interlacing the hands behind the head, rotate the head and back, either to the left or to the right.

Tense the hands and feet to circulate the Qi. When practicing daoyin, straighten and tense the hands and feet in order to mobilize the primordial Qi.

The Qi issues from the fingertips. When the hands and feet are tensed and rotated, the primordial Qi naturally flows to the tips of the ten fingers.

Swing and stretch the four limbs. Because one swings the hands and feet while practicing daoyin, this is called activating the four limbs.

Gather in the three passes. During daoyin one may hold the breath or grasp firmly (clenching both hands to gather the Jing (essence) and Qi), and also draw in and extend the ten toes of both feet. The “three passes” refer to the mouth, the hands, and the feet.

Gently massage the chi-zhai. Use both hands to massage the face. Chi-zhai is the name given here for this part of the body.

The same applies to the sea of Qi. Likewise massage the sea of Qi (an acupoint in the lower abdomen) with both hands.

Knock the teeth to gather the Shen (spirit). Whenever practicing the methods of ingesting Qi or daoyin, one usually first knocks the upper and lower teeth together thirty-six times in order to gather the Shen of the five viscera. Knocking the teeth is also called “sounding the heavenly drum”; the ancients believed that when the Shen hears the sound of the teeth being knocked, it will assemble.

Close both eyes and gather in the portals.

The eyes are called “mu”; “guan” (gates) refers to the mouth, hands, feet, and similar parts of the body. What is meant by “closing the three gates” is to seal these several openings so that no deviant Qi (vital energy) can enter.

Quiet the mind-spirit, relax the body, and keep all manner of thoughts from entering the heart. This means making the mind like dead ashes, unperturbed by stray thoughts, while relaxing the physical form as though it were situated in empty space.

Allow the breath to come and go within the body as it will.

Close the breath, letting the Qi circulate within the “shenlu” (spirit dwelling, referring to the head or the seat of the mind-spirit).

Observe whether the breath is harmonious and even.

Perceive the Qi arising in the nose and use it to regulate and even the body. This again means quieting the mind-spirit so that it remains free of distracting thoughts, relaxing the body as if dwelling in empty space.

Allow the breath to come and go within the body.

Close the breath, permitting the Qi to circulate in the shenlu.

Observe whether the breath is harmonious and even.

Perceive the Qi produced in the nose and regulate it evenly.

Close the gate of the throat.

Once the Qi in the throat has been regulated, close the breath upon exhaling so that outer Qi cannot enter and inner Qi cannot exit; this is called closing the throat gate.

After closing the throat gate, swallow the Qi.

This indicates that, having first closed the throat gate and caused the original Qi to remain in the throat—with neither external Qi able to enter nor internal Qi able to leave—one then swallows the Qi.

Swallow three times in succession.

This further explains the usual method of swallowing Qi: three consecutive swallows count as one closing of the breath. When swallowing the Qi, do not swallow the saliva in the mouth together with it.

Rotate the tongue, hold and rinse the Qi in the mouth, then swallow it.

While closing the breath, slightly expel a little Qi and let it rest in the mouth; then use the tongue to hold the Qi and gently rotate it as if rinsing the mouth, after which swallow it down.

Swallow the Qi into the Dantian (energy center).

This means swallowing the rinsed original Qi so that it proceeds directly into the Dantian. The lower Dantian is located three cun below the navel, corresponding to the Qihai acupoint.

Use mental intention to guide the Qi.

After the Qi has been swallowed, use intention to lead it into the Dantian.

Cause the Qi to produce a gurgling sound.

When swallowing Qi, a gurgling sound is heard, like water dripping into a pit, the sound being clearly distinguishable.

For each swallow of Qi, guide it downward to the Dantian three times. The Dantian lies three cun below the navel, at the Qihai acupoint.

Use mental intention to guide the Qi.

After swallowing, intention directs the Qi into the Dantian.

Cause the Qi to produce a gurgling sound.

When Qi is swallowed, the gurgling, resembling water falling into a hollow, is clearly audible.

One swallow, three swallows . . . (the original text is unfinished at this point).

This passage discusses the sequential practice of swallowing Qi and embryonic breathing. “Swallowing Qi” means drawing Qi (vital energy) into the body and regulating the breath; “Shenlu” is a term in Daoist Neidan (internal alchemy) vocabulary for the location within the body where the breath circulates.

When swallowing Qi, swallow three breaths in succession each time, then hold the breath briefly; this is called “three consecutive swallows.” Afterward, allow the breath to come and go naturally in the Shenlu. Once the breath has become even, swallow three more breaths in the same manner; this is “swallowing again as before.”

Repeat the practice in this way until thirty-six swallows are reached, which constitutes the standard number of repetitions. The Huangting Jing (Yellow Court Scripture) states “thirty-six swallows wrapping the Jade Pool,” referring precisely to this method. If grain foods have not yet been cut off, eat less so that the abdomen remains empty and relaxed. Whether or not the body feels deficient and cold, practice may be undertaken as long as the abdomen is empty. Practice ten times from morning until evening, accumulating a total of one hundred sixty swallows. After long and proficient practice, the number may be gradually increased to three hundred sixty swallows, termed “middle accomplishment”; reaching one thousand two hundred swallows is termed “great accomplishment,” also called “great breathing.”

A simpler method of embryonic breathing is to hold the breath while silently counting to one hundred or one thousand breaths; this too is called “great accomplishment.” Yet merely achieving this cannot refine the form or transform the substance; even if some benefit is gained, it resembles a withered tree that has lost the radiance of Jing (essence) and Qi. If sudden illness arises from improper regulation, treat it promptly according to the methods of ingesting Qi until recovery.

When swallowing Qi it is not necessary to practice only thirty-six swallows; thirty, fifty, sixty, seventy, eighty, ninety, or one hundred swallows are also acceptable. If the Qi is circulating in the abdomen and flowing freely through the four limbs, pause temporarily, relax the arms, close the mouth, and allow the breath to move back and forth in the Shenlu, rendering it subtler and still subtler. Hold the breath somewhat longer and exhale somewhat less; this may then be called true embryonic breathing.

Embryonic breathing is thereby accomplished: swallow Qi three times in succession, repeating until thirty-six swallows are reached, completing this stage.

“The Great Dao is Wuwei (non-action)” means that the Great Dao resembles the human body and does not deliberately undertake any action. When practicing embryonic breathing, whether sitting or standing, it is sufficient to complete thirty-six swallows.

“The Great Dao is Wuwei (non-action)” means that when cultivating true Qi (vital energy), one does not act with deliberate effort. When practicing embryonic breathing (regulating the breath so that it tends toward a subtle, deep, and long state of restful stillness), whether sitting, lying, walking, or standing, one follows what is natural, allowing body and mind to seem as if they merge into the vast emptiness. Only then can Wuwei be said to have been attained. Once body and mind settle into stillness, wandering thoughts dissipate of themselves; when wandering thoughts are gone, original Qi arrives naturally, without any need to summon it deliberately.

“And yet there is nothing that is not done” is meant to remind practitioners not to cling to the idea of “doing nothing at all.” If one can achieve Wuwei, this is called “non-thinking”: there is no deliberate rumination in the mind. If one can be without thought, the ten thousand things return of themselves. Here “the ten thousand things” refers to original Qi; that is to say, original Qi naturally returns to the body. If one deliberately uses methods to pursue original Qi, it is as futile as climbing a tree to look for fish.

“The method and its manifestation are not two” means that the Way of cultivating the return of true Qi to its origin has been the same from ancient times to the present. “It does not rely on forced action” means that it follows nature; if one acts with deliberate force, one actually goes against the Way.

“Neither cold nor hot” and “neither thirsty nor hungry” describe the state of body and mind after long practice: one is unaware of cold or heat, and unaware of hunger or thirst. These subtle principles above are precisely “the marvelous within the marvelous, the minute within the minute.”

The opening two sentences praise the inexpressible wonder of “true Qi (vital energy) returning to the origin” (zhenqi huanyuan): looking at it one cannot see it, listening to it one can hear it, wishing to stretch out a hand to touch it one cannot grasp it. This is close to the “xi-yi-wei” spoken of in the Daode Jing, which describes the Dao (the Way) as hidden, subtle, and difficult to perceive.

Tranquil and without desire, taking joy in the Dao.

“Tian” means indifferent and calm; “tranquil and without desire” means that the state of mind is quiet and peaceful, without excessive cravings. “Taking joy in the Dao” means finding delight in the Dao. The commentary considers that if a person cultivates the way of true Qi returning to the origin, they can take joy in themselves: their own fate is in their own hands, not decided by the will of Heaven; after their meritorious practice is complete, they can ascend to heaven in broad daylight, or sit and peacefully depart the world. At that time, the myriad spirits come to pay homage; even if mountains collapse, they themselves do not fall; even if the world is destroyed, they themselves are not damaged. Thus the inner heart is at ease and joyful.

Gentlemen who embrace the Dao, engrave it and wear it.

“Gentlemen who embrace the Dao” refers to people who cultivate and study the Daoist methods. “Engrave it and wear it” is to urge those who seek the immortal Dao to respect this inscription; they may carve it in stone or wear it on their body.