《太上老君内丹经》

The Most High Lord Lao said that to study the Dao of long life and enduring vision, the way of immortality, one must first regulate the thoughts and rectify one’s conduct, and only then practice the methods of Qi (vital energy). There are three paths of cultivation in the Dao: the superior vehicle is the Returned Elixir and Golden Liquid, the middle vehicle is the Divine Water and Floriate Pool, and the inferior vehicle is the Five Metals and Eight Minerals. There are likewise three methods for guarding the state: the superior is the Immortal Embracing the One, the middle is making the country prosperous and the people at peace, and the inferior is strengthening the army and defeating the enemy. Mastering any one of these will bring the matter to completion.

“The Immortal Embracing the One” is the superior vehicle of the Dao: the jade furnace blazes with brilliant light, the maiden is dignified, and the infant holds a charming expression; the foundation is deep and the roots are firm, the Five Phases cooperate with one another, and the Bagua (Eight Trigrams) interconnect. This constitutes the superior vehicle.

“Enriching the country and pacifying the people” is the middle vehicle of the Dao: the dragon coils around the golden cauldron, the tiger encircles the Dantian (energy center); black-and-white true gold, lead and mercury, and similar substances are all precious materials for refining the elixir; water and fire are brought into harmony, the radiance of sun and moon ascends like a wheel of firelight. After this wheel of firelight has been refined and nourished for nine years, it becomes the middle vehicle of the Dao. Terms such as “golden cauldron,” “Dantian,” and “lead and mercury” here are symbolic terminology employed in Neidan (internal alchemy) cultivation.

“Strengthening the army and achieving victory” is the inferior vehicle of the Dao: the hall is spacious and three mountain peaks stand verdant; this symbolizes the union of minds as between husband and wife, allowing the dragon and tiger to come and go freely so that the two circulate between the Mysterious Pass (in Neidan cultivation, the aperture where the mechanisms of Qi meet) and the Niwan (a Neidan term for the head). This is the inferior vehicle of the Dao.

Lord Lao further said that those who refine the Great Elixir should cultivate diligently, accumulate meritorious practice, and keep body and mind pure and still. They should dwell in secluded, quiet stone caves in remote deep mountains, far from chickens and dogs, cutting off disputes of right and wrong, neither looking at external things nor listening to external sounds, concentrating on guarding what is inward without seeking outwardly.

In all cultivation of the Dao one must first cultivate the mind. Cultivating the mind means causing the mind not to waver. When the mind does not waver, inner scenes do not appear and outer scenes do not enter; inner and outer remain quiet, the Shen (spirit) is settled and harmonious, and the primordial Qi naturally descends. This is the true Dao of becoming an immortal.

Lord Lao said: The sage regards his own body as a country and the heart as its ruler. When the thoughts of the heart are upright, all affairs proceed smoothly; when the thoughts of the heart are chaotic, all affairs fall into ruin. Jing (essence) and Qi (vital energy) are like the common people: when the people are settled, the country is strong and prosperous; when the people disperse, the country declines.

Lord Lao said: The method of cultivating life and preserving the body is to stabilize Jing by means of Qi and to nourish Shen (spirit) by means of Jing. When Shen does not leave the body, the body can remain healthy for a long time. Practicing the Great Dao (the Way) can benefit the original nature of all living beings, awaken people’s wisdom and insight, enable them to comprehend the principles thoroughly, and obtain the clear, empty, and harmonious Qi of the Heavenly Dao.

Lord Lao said: If there is something one loves in the heart, one should not love it too deeply; if there is something one hates, one should not hate it too intensely. As soon as one perceives any bias in oneself, one should correct it immediately. When wealthy, one should not assume that wealth will last forever; when poor, one should not assume that poverty will last forever. Whether rich or poor, one ought always to practice the Dao. The Dao does not reside in complexity, and the mind must not be disordered. Do not cling to clothing and food, to preferences and desires, to fame and profit, or to honor and disgrace; guard a focused and peaceful state of mind and follow what is natural. This is lasting abundance, and it is also the fundamental principle for practicing the Dao while remaining content in poverty.

Lord Lao said: Those who refine the Great Elixir (the elixir method of Daoist Neidan (internal alchemy) cultivation) must firmly guard the furnace and cauldron (the symbolic implements used in elixir refining, which also refer to the body and mind in cultivation). When cultivation succeeds, one can return from old age to youth. After meritorious practice is complete, Qi transforms into blood, blood transforms into Jing, and Jing transforms into marrow. After one year of cultivation, Qi is increased; after two years, Jing is increased; after three years, the meridians are increased; after four years, the muscles are increased; after five years, the bone marrow is increased; after six years, the sinews are increased; after seven years, the hair is increased; after eight years, the bones are increased; after nine years, the physical form and the spirit undergo transformation.

The body contains thirty-six thousand spirits of essence and light, who dwell peacefully within without dispersing. The cultivator ultimately transforms into an immortal, with clouds arising under the feet and cranes dancing above the head; this is called “long life.” By cultivating continuously without interruption, one can cause the joints to connect and the five viscera to become firm, so that internal pathogens do not leak outward and external pathogens do not invade; cold and heat cannot harm, weapons cannot injure the body, and one can also ascend and transform, with a lifespan equal to heaven and earth. At that time there will be jade maidens as attendants and jade lads as companions; above, one can assist the Jade Emperor, and below, one can save and deliver the common people. Such a person is called a Zhenren (True Person).

Lord Lao said: “Within the mysterious and profound there is something yet more mysterious and profound—this is my life; within life there is yet another life—this is my form; within form there is yet another form—this is my Jing (essence); within Jing there is yet another Jing—this is my Qi (vital energy); within Qi there is yet another Qi—this is my Shen (spirit); within Shen there is yet another Shen—this is what I call the Dao (the Way) of Nature.”

Lord Lao said: “This is the root of longevity and the gate to lasting continuance. By purifying the inner heart and reforming one’s conduct, one can become a True Person of the Orthodox Way. Yet one must still eliminate stray thoughts, dissolve delusive imaginings, and break free from the six roots (the attachments of eyes, ears, nose, tongue, body, and mind to external objects), so that demonic influences recede and illness loses its foothold. One may then penetrate the obscure and subtle, manifest the sacred, and finally attain the True Person. The practitioner must also contemplate the vague and ineffable realm of the Dao in order to assist the inner Sovereign Lord (the ruling power within body and mind).”

The Most High said: “The Three Pure Ones (Sanqing) already dwell within oneself; why look outward in reverence? Oneself is already Lord Lao; why seek them elsewhere? Those who understand this and cultivate it may be called sages.”