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《洞玄金玉集》Vol. 2

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Taixuan 太玄部 Vol. 2 / 4 25,000 characters

About this page. The original text of 《洞玄金玉集》 Vol. 2 (Taixuan 太玄部, 4 volumes) is shown in Classical Chinese as transmitted in the Godners/DaoZang edition. An English interpretation of the 54 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

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Source textInterpretation

神气冲和成大药，性灵飞上大罗天。 福山县单－翁索 单公好炼性温柔，休似从前分外求。 猿马引心迷假合，虎龙入腹应真修。 清中玉姹歌无歇，净裹金婴舞不休。 固守根源丹自结，功成行满赴瀛洲。 赠黄县马从仕 为人须要笑咍咍，对月临风好把杯。 闲闷闲愁闲放下，自宽自乐自无灾。 无为清净登仙路，坦荡逍遥上宝台。 若悟如斯为活计，大家云步赴蓬莱。 加持马从仕宅醮 悟来乐道恣情咍，醮食须求面一杯。 幸遇黄冠行法事，助他清清净登仙路，坦荡逍遥上宝台。 若悟如斯为活计，大家云步赴蓬莱。 加持马从仕宅醮 悟来乐道恣情咍，醮食须求面一杯。 幸遇黄冠行法事，助他清醮谨让灾。 加持洁己居环堵，追荐亡灵上玉台。 瑞气祥云相引去，蟠桃赏玩宴蓬莱。 和莱阳杨殿试韵 遐龄凤历不须推，仁者从来胜寿眉。 乡老尽传乡行好，道人又许道心奇。 柰何性上攀缘累，怎得玄中奥妙知。 但愿贤家开悟早，同归蓬岛礼真师。 又 遇予便合认真常，性月灵灵圆更方。 忻处茅庵辞峻宇，喜陪篱障弃高墙。 勤修元首三清举，远胜名魁四选场。 定是将来仙得做， 遇予便合认真常，性月灵灵圆更方。
Interpretation

When Qi (vital energy) and Shen (spirit) are harmonized, the Great Medicine can be refined. The spirit of one’s nature rises and soars to the Great Luo Heaven, one of the highest heavens in Daoism.

Presented to Elder Shan of Fushan

Master Shan delights in cultivation and has a gentle disposition. Do not pursue things outwardly to excess, as you did before.

The heart-mind, like a monkey or a horse, is pulled along by restless thoughts and misleads people into seeking illusory unions. Only when the Dragon and Tiger, symbols in Neidan (internal alchemy) of Yin-Yang, Jing (essence), and Qi, return to the abdomen does true cultivation begin.

In stillness and clarity, the Jade Maiden, an image in Neidan, sings without end; within purity, the Golden Infant, a symbol of the coalescence of the elixir, dances without pause.

Guard the root of life, and the elixir will form of itself. When cultivation is complete and merit fulfilled, you may journey to Yingzhou, the fabled immortal isle in the sea.

Presented to Ma Congshi of Huang County

Live with cheerfulness and an open heart. When facing the moon and the breeze, you may also raise a cup and drink freely.

Set aside idle sorrow and frustration. Take comfort in yourself and find joy in your own life, and misfortune will naturally be less likely.

Follow the Dao of Wuwei (non-action) and stillness, and you can set out on the path to becoming an immortal. With an open heart and carefree ease, you can ascend the jeweled terrace.

If you understand this and make it your way of life, we can all tread the clouds together on our way to Penglai, the fabled immortal isle in the sea.

Performing a Jiao Offering Ritual for Ma Congshi’s Household and Bestowing Blessings

Once you understand, you can laugh joyfully in delight in the Dao and give yourself over to freedom. When performing a Jiao offering ritual, a Daoist rite of altar offerings and prayer, prepare a feast and set out the wine cups as well.

It is a blessing to meet a Daoist priest, here called a “yellow cap,” who presides over the ritual and helps him cultivate stillness, ascend the immortal path, and reach the jeweled terrace with an open heart and carefree ease.

If you understand this and make it your way of life, we can all tread the clouds together on our way to Penglai.

Performing a Jiao Offering Ritual for Ma Congshi’s Household and Bestowing Blessings

Once you understand, you can laugh joyfully in delight in the Dao and give yourself over to freedom. When performing a Jiao offering ritual, prepare a feast and set out the wine cups as well.

It is a blessing to meet a Daoist priest who presides over the ritual, helping him perform the Jiao offering in purity and carefully dispel misfortune.

Cultivate in a simple dwelling with a purified body, and perform rites to commend the departed, helping their souls ascend to the Jade Terrace.

Auspicious Qi and clouds guide the departed on their way to Penglai, where they may admire the peaches of immortality and join the immortal banquet.

Composed in Reply to the Rhymes of Yang Dianshi of Laiyang

There is no need to calculate the years of a long life; a person of benevolence has always been more worthy of praise than mere longevity.

The elders of the village all speak of your good character, and those of the Daoist tradition praise your uncommon heart for the Dao.

Yet your nature is still burdened by grasping attachments, by thoughts that reach outward and cling to things. How, then, can you grasp the profound truths hidden within the mysterious?

I only hope that you, worthy one, will awaken soon, so that we may return together to the island of immortals and pay homage to the True Master.

Another

When you meet me, you should earnestly contemplate the constant Dao. The bright moon within your nature, an image of clear and awakened awareness, is luminous and complete, both rounded and square.

In your joy, may you leave the lofty mansion and dwell in a thatched hut; take pleasure in drawing near to low fences, and no longer covet high walls and deep courtyards.

Cultivate the original source diligently, and you can ascend to the Three Pure Ones (Sanqing), the highest heavens revered in Daoism. This is far better than winning first place in the imperial examinations.

In time, you will surely become an immortal…

忻处茅庵辞峻宇，喜陪篱障弃高墙。 勤修元首三清举，远胜名魁四选场。 定是将来仙得做，何须求问治膏盲。 述怀藏头拆字 □蟠吉髻古今希，□衲蒙头孰敢依。 □爱世华增我相，□观天道悟乌飞。 □仪流转成玄宝，□脉冲和应妙机。 □上金花长久放，□今知是觉前非。拆三字起。 自咏 □侗恣意骋狂颠，□乐真闲得自然。 □裹涌泉端的汞，□中生火的端铅。 □龙嬉戏喷红缘，□虎咆哮吐紫烟。 □谓个谁丹药种，□阳师父害风仙。拆山字起。 过圭峰即事 □峰山隐九般霞，□段光辉段段华。 □载炼烹成至宝，□风不动结灵砂。 □年悟取长生景，□子心开不谢花。 □导马风行教化，□宜壶内做生涯。拆圭字起。 京兆府任公索 □朝丁属府推任，□我俱忘物外寻。 □步不移云水至，□心捉住鬼神钦。 □龙蟠远呈祥瑞，□虎咆哮衒好音。 □就月属府推任，□我俱忘物外寻。 □步不移云水至，□心捉住鬼神钦。 □龙蟠远呈祥瑞，□虎咆哮衒好音。 □就月将丹结宝，□珠活乐出瑶岑。拆今字起。 任判官求 □朝酷告判官任，□我速除福转深。 □涌焰光焚碧海，□清子净舞朱林。 □金间隔成功晔，□月交驰显道心。
Interpretation

Finding joy in a thatched hut, I bid farewell to lofty halls; content to live in a humble dwelling enclosed by a fence, I leave behind high walls and deep courtyards.

By diligently cultivating the original spirit, one can ascend to the realms of the Three Pure Ones (Sanqing), the three highest deities revered in Daoism and the heavens where they dwell. This far surpasses contending for rank in the imperial examinations.

Practice in this way, and in time you will surely become an immortal. Why seek doctors and medicines to treat chronic, stubborn illnesses?

Reflections, Concealed-Head Character Analysis

□ A lucky coiffure wound in loops has been rare since ancient times; □ who would dare follow the practice of covering one’s head with a monk’s robe?

□ Clinging to worldly splendor feeds attachment to the self; □ contemplating the Way of Heaven reveals the principle behind a crow’s flight.

□ As the ritual forms circulate, they transform into wondrous treasures; □ when the channels of Qi (vital energy) are harmonized and clear, one can accord with subtle opportunities.

□ Golden flowers bloom ceaselessly atop the head; □ only now do I understand that my former views were mistaken.

The character analysis begins with “three.”

Self-Portrait

□ Letting go without restraint, I give full expression to my wild and unbridled nature; □ delighting in ease and freedom, I accord with nature.

□ True mercury wells up within me like a spring; □ fire rises in the body, refining true lead. (“Mercury” and “lead” are symbolic terms commonly used in Neidan (internal alchemy).)

□ The dragon frolics, breathing forth red radiance; □ the tiger roars, exhaling purple vapor. (“Dragon” and “tiger” often symbolize the Yin-Yang energies within the body.)

□ Who, they ask, planted the elixir? □ It was Master Yang, the “immortal of wild abandon.”

The character analysis begins with “mountain.”

On Passing by Mount Guifeng

□ Nine kinds of rosy clouds appear and vanish on Mount Guifeng; □ their layers of color shine brightly everywhere.

□ After years of refinement, a supreme treasure is made; □ when the wind stills and the waves are calm, numinous cinnabar congeals. (“Numinous cinnabar” is a term from alchemy.)

□ Through the years, I came to understand the vision of long life; □ once the heart awakens, it is like a flower that blooms without fading.

□ I guide Ma Feng in spreading the teachings; □ this is a fitting place to cultivate and settle within the pot. (“Ma Feng” refers to Ma Yu, a figure of the Quanzhen (Complete Perfection) school of Daoism; “within the pot” often refers to a practitioner’s inner realm.)

The character analysis begins with “jade tablet.”

At the Request of Magistrate Ren of Jingzhao Prefecture

□ At court, Ding recommended me to the prefectural office; □ I forgot it all and went beyond the world to seek the Dao.

□ My feet do not move, yet clouds and waters come of themselves; □ when I gather and still my mind, even ghosts and spirits show reverence.

□ The dragon coils, revealing auspicious signs in the distance; □ the tiger roars, giving voice to a wondrous sound.

□ At court, Ding recommended me to the prefectural office; □ I forgot it all and went beyond the world to seek the Dao.

□ My feet do not move, yet clouds and waters come of themselves; □ when I gather and still my mind, even ghosts and spirits show reverence.

□ The dragon coils, revealing auspicious signs in the distance; □ the tiger roars, giving voice to a wondrous sound.

□ Refining the treasure of the elixir in the moon’s radiance; □ the lively, shining numinous pearl rises from Jade Mountain.

The character analysis begins with “now.”

At the Request of Adjudicator Ren

□ I earnestly petition Adjudicator Ren at court; □ I quickly cast off my troubles, and blessings will grow.

□ Flames surge up, burning the blue sea; □ pure and clear, I dance in the vermilion grove.

□ Metal Qi interweaves, refining into brilliant efficacy; □ as the sun and moon alternate in their courses, the Daoist heart is revealed.

□毒俱无丹自结，□人忍辱步瑶岑。拆令字起。 和月奇老人 □金间隔晃胸襟，□杀邪魔理趣深。 □裹神光成玉焰，□中莲蕊结霜心。 □灵莹莹通明旭，□曜辉辉荡散淫。 □上山侗能养浩，□君保惜自琼林。拆木字起。 和吴元素 □从无意羡簪缨，□姹闲调莹莹通明旭，□曜辉辉荡散淫。 □上山侗能养浩，□君保惜自琼林。拆木字起。 和吴元素 □从无意羡簪缨，□姹闲调弃利名。 □□相传忘智慧，□心不动黜聪明。 □乌月兔清澄莹，□虎金龙哮吼声。 □目聋盲难外骋，□风坚志救群生。拆一字起。 和平凉陈学正 □金有间莫轻抛，□子心灰鬓不凋。 □转十洲观紫府，□开三岛看青霄。 □中玉兔常无昧，□裹金乌自是调。 □易变通陈学正，□成仙契好争标。拆木字起。 和于内奉韵 □德金方修九九，□动胎仙常启口。 □从得遇绝忧愁，□上尘情都抖擞。 □载殷懃补漏天，□道斡旋如用手。 □公亦遇重阳师，□论清真任身朽。拆木字起。 赠黄县卫彦周 □乎者也兀谁休，□是芝阳卫彦周。
Interpretation

Once Neidan cultivation (internal alchemy) reaches a certain level, its harmful impurities are eliminated and the Elixir naturally congeals. The practitioner endures humiliation and ascends the immortal mountain. The cue “begin by splitting the character ling” means that the missing first character of each line should be formed by breaking down the character ling.

“In Harmony with the Elder Qi of the Moon”

Golden light shines within the chest; the principles for subduing demons are profound. Spiritual light enfolds the inner Elixir and transforms into a jade-like flame. The heart is like the heart of a lotus, congealing into a realm of cool purity. Its numinous radiance is bright and clear as the rising sun; its brilliance spreads in every direction, washing away lust and impurity. Those who cultivate on the mountain can nurture an upright, expansive spirit. A Dao practitioner should cherish himself as one would guard precious jade. The cue “begin by splitting the character mu” means that the missing first character of each line should be formed by breaking down the character mu.

“In Harmony with Wu Yuansu”

The practitioner has no wish to envy high officials and nobles. In quiet ease, he nurtures his inner radiance until it is bright and clear as the rising sun; its brilliance spreads in every direction, washing away lust and impurity. Those who cultivate on the mountain can nurture an upright, expansive spirit. A Dao practitioner should cherish himself as one would guard precious jade. The cue “begin by splitting the character mu” means that the missing first character of each line should be formed by breaking down the character mu.

“In Harmony with Wu Yuansu”

The practitioner has no wish to envy high officials and nobles. He quietly cultivates body and mind, letting go of fame and gain. Master and disciple pass the methods of cultivation between them, forgetting cleverness and artifice. The mind is settled and does not rely on the acuity of ears and eyes. The hare and the crow stand for the moon and sun; the Qi of Yin-Yang is pure and clear. The dragon and tiger symbolize the union of Yin-Yang Qi within the body, resounding like a tiger’s roar and a dragon’s cry. Even if blind and deaf, one does not pursue things outside oneself. One must hold firm to one’s resolve and save all beings. The cue “begin by splitting one character” means that the missing first character of each line should be formed by breaking down a single character.

“In Harmony with Chen, Academic Director of Pingliang”

If there is a flaw in the Golden Elixir attained through cultivation, do not cast it aside lightly. The Dao practitioner’s heart is like dead ashes, unmoved by external things, yet his hair at the temples does not turn white with age. He travels among the Ten Isles and surveys the Purple Palace, where immortals dwell; he climbs the Three Islands and looks upon the blue heavens. The jade hare within the inner Elixir remains clear, while the golden crow is naturally brought into harmony within it. Chen, Academic Director, understands the principles of transformation. Why contend to proclaim a pact to become immortal? The cue “begin by splitting the character mu” means that the missing first character of each line should be formed by breaking down the character mu.

“In Harmony with the Rhyme of Yu, Palace Attendant”

To cultivate the Golden Elixir, one must follow each successive stage. When the embryonic immortal—the perfected form that emerges upon completion of Neidan cultivation—moves, it often opens its mouth. Once a practitioner encounters the right path, sorrow can be cut off, and worldly attachments shaken away. One must diligently mend the holes in Heaven. The transformations of the Great Dao turn as if guided by one’s own hand. Lord Yu, too, encountered Master Chongyang, founder of the Quanzhen school of Daoism. When it comes to purity and stillness, he will not change his resolve even as his body declines with age. The cue “begin by splitting the character mu” means that the missing first character of each line should be formed by breaking down the character mu.

“Presented to Wei Yanzhou, County Guard of Huang”

With so many empty words—“hu,” “zhe,” and “ye”—when will they ever stop? Wei Yanzhou of Zhiyang is the one to whom this is presented. In the cultivation formula, one must discern the three lights of sun, moon, and stars; as for the five-colored flowers, one must hold firmly to their cultivation. The cue “begin by splitting the characters yu and mu” means that the missing first character of each line should be formed by breaking down the characters yu and mu.

“Presented to Wei Yanzhou, County Guard of Huang”

With so many empty words—“hu,” “zhe,” and “ye”—when will they ever stop? Wei Yanzhou of Zhiyang is the one to whom this is presented.

□诀三光须要认，□花五彩决持修。 □开玉木字起。 赠黄县卫彦周 □乎者也兀谁休，□是芝阳卫彦周。 □诀三光须要认，□花五彩决持修。 □开玉蕊全无事，□绽金莲别有由。 □上田田丹自结，□人相逐马风游。拆之字起。 和张公殿试 □风吹动玉冠簪，□有张公怕事禁。 □我佳篇询意马，□君妙诀话猿心。 □钩三毒休胡放，□种千般莫要寻。 □寸灵珠方寸内，□常清净鬼神钦。拆金字起。 赠三光会首周彬甫 □人好离利名钩，□口传玄劝早修。 □我心中当剪截，□矛意上莫停留。 □田耕透三田宝，□玉生成四玉牛。 □载殷懃非用力，□圭得饮行功周。拆吉字起。 和县尉王武略 □壬交会得真闲，□访金方牒发还。 □离尘情屏俗事，□开心性与玄关。 □扃户掩居环堵，□就月将炼宝山。 □见吾官神自喜，□传微妙好跻攀。拆丁字起。 和宁海刘殿试 □传离俗乐然归，□裹华阳更问谁。 □若诺时常作伴，□违口。拆丁字起。 和宁海刘殿试 □传离俗乐然归，□裹华阳更问谁。 □若诺时常作伴，□违口契永难随。 □中玉兔行来晚，□裹金乌叫及时。 □步能移仙举应，□莲五彩自然知。拆口字起。 和范寿乡殿试 □仪攒聚结灵丹，□点元阳晃九关。 □户阐开无俗虑，□神安静得真闲。
Interpretation

The formula requires first recognizing the Sun, Moon, and stars—the Three Lights. The five-colored lotus is vivid and bright; one must resolve to persevere in cultivation.

When the jade pistil (an image in Daoist Neidan cultivation) opens, all things settle naturally into place. The Golden Lotus blooms for a reason of its own. The Neidan in the upper Dantian (the energy center in the head) condenses of itself, yet people in the world still chase galloping horses and drift with the wind, busy with external things.

In Reply to Zhang Gong’s Examination Poem

A clear breeze stirs the hairpin in the jade crown, while Zhang Gong, fearful of worldly affairs, observes his taboos. I compose a fine poem and ask how to settle the intent horse—the mind’s restless thoughts racing in every direction. You explain the subtle formula and show how to subdue the ape mind, the agitated and unruly heart. The Three Poisons—greed, anger, and delusion—should be contained, not left to run wild. There is no need to chase after every stray thought and desire. Within the square inch of the heart lies a numinous pearl; keep it pure and still, and even ghosts and spirits will show it reverence.

Presented to Zhou Binfu, Head of the Three Lights Association

One should gladly free oneself from the entanglements of fame and profit, share the mysterious principles by word of mouth, and urge others to begin cultivation early. I should cut away stray thoughts in my heart and let my intentions remain unstagnant. By tending the Three Fields—the upper, middle, and lower Dantian—I can refine the inner treasure; as jade takes form, the Four Jade Oxen, symbolic images in Daoist cultivation, appear as well. Diligent practice does not depend on forcing one’s efforts. Hold fast to the jade tablet, a symbol of the precious attainment gained through cultivation, and proceed step by step; then the work will be complete.

In Reply to County Lieutenant Wang Wulüe

When Ren Water and Gui Water meet, true ease can be attained. Seek the Metal direction, a Daoist term for methods of refining and nourishing, obtain the document, and return. Set aside worldly feelings and mundane affairs, open the nature of the mind, and draw near the Mysterious Pass, the gateway in cultivation that leads to the mysterious realm. Close the doors and dwell in a humble hut; beneath the moonlight, refine the treasures within. Seeing one’s own inner spirit brings natural joy. Teach the subtle method, and one can gradually ascend through the stages of cultivation.

In Reply to Liu of Ninghai, Examination Candidate

Teach the methods of cultivation that free one from worldly life, so that people may gladly return home. In Huayang, an immortal realm or place of cultivation, who is there to ask about the Dao? If one gives one’s assent, one may remain together always; if one breaks a spoken promise, it is difficult to stay together for long. The Jade Rabbit, an image of the Moon or Yin essence, moves late, while the Golden Crow, an image of the Sun or Yang essence, cries out on schedule. If the steps are properly adjusted, they will bring the promised ascent to immortality; the five-colored lotus will appear of itself.

In Reply to Fan Shouxiang, Examination Candidate

Ritual observances gather and congeal into a numinous elixir; a spark of primordial Yang, the body’s innate Yang energy, illuminates the Nine Passes, the gateways of cultivation. The doors stand open, and the heart is free of worldly worries. When the spirit is settled and clear, true ease is attained.

□金间隔垂云脚，□日交辉现本颜。 □味琼浆因烂饮，□君诗债片时闲。拆二字起。 又 □人开悟悟终宵，□在行庵不照茅。 □为官魔来故郡，□寻仙契结知交。 □天母地通三要，□诧婴娇弄六爻。 □动心清增慧力，□圭烂饮万缘抛。拆才字起。 和于百寿韵 □风清净大乘功，□办修持不落空。 □炷心香关穴满，□般枪法妙玄通。 □乎者也非吾会，□月星辰在鼎中。 □诀授传如省悟，□莲开后不愚蒙。拆家字起。 和昆仑于华叔韵 □蟠虎绕助神翁，□化将来再遇风。在鼎中。 □诀授传如省悟，□莲开后不愚蒙。拆家字起。 和昆仑于华叔韵 □蟠虎绕助神翁，□化将来再遇风。 □灭尸亡心意净，□升火降妙玄通。 □乎者也为开导，□德清闲合至功。 □劝于公并道友，□当早早出尘笼。拆龙字起。 洞玄金玉集卷之三竟 5-洞玄金玉集卷之四 洞玄金玉集卷之四 七言长篇 自喻 水云踪迹任飘飖，宝树琪花好撼摇。 炼己勤修金玉洞，潜身投宿瓦砖窖。 天关地轴蟠吾足，瑞气祥光缠我腰。 莫讶世间疏麴糵，且忻静裹饮琼瑶。 遵玉洞，潜身投宿瓦砖窖。 天关地轴蟠吾足，瑞气祥光缠我腰。
Interpretation

Golden light hangs down in the spaces like the trailing edges of clouds; light and sun shine together, revealing their original forms.

Drunk from greedily drinking the jade nectar, the gentleman sets aside his poetic debt for a while. [“Beginning by breaking apart two characters” means starting the line by analyzing the components of written characters.]

Another poem

Someone awakens to understanding through the night, spending the whole evening grasping the principles. Dwelling in a traveling hermitage—a humble shelter for practitioners—even a thatched hut cannot screen out the radiance.

While serving as an official, demonic obstacles arrive in one’s hometown; in seeking the path of the immortals, one forms an immortal bond by meeting a kindred spirit.

Heaven and Earth communicate with one another. Between the mother’s body and Heaven and Earth lie three essential mechanisms. Marveling at the infant’s tender grace, one manipulates the Six Lines, the symbols of Yin-Yang change.

When the mind stirs, clear Qi increases wisdom; drinking the jade nectar, one casts aside every concern. [“Beginning by breaking apart the character cai” means starting the line by analyzing the components of a written character.]

Matching the rhyme of Bai Shou

The pure, fresh breeze embodies the discipline of Mahayana practice; diligent cultivation of the mind will not be in vain.

Lighting a stick of incense within the heart, one’s breath fills the apertures; using methods of cultivation like the techniques of spearplay, one reaches subtle and mysterious understanding.

Words like “hu,” “zhe,” and “ye” are not my strength; the sun, moon, and stars all dwell in the cauldron, a metaphor in Neidan practice for the body or the place of refinement.

Once the oral instructions have been passed on, understanding is all that is needed; once the lotus blooms, a person is no longer foolish or deluded. [“Beginning by breaking apart the character jia” means starting the line by analyzing the components of a written character.]

Matching the rhyme of Kunlun Yuhua-shu

The coiled aspect of the tiger protects the divine elder; transformation is about to arrive, but one must still await the right moment. [“In the cauldron” is a cue in the verse.]

Once the oral instructions have been passed on, understanding is all that is needed; once the lotus blooms, a person is no longer foolish or deluded. [“Beginning by breaking apart the character jia” means starting the line by analyzing the components of a written character.]

Matching the rhyme of Kunlun Yuhua-shu

The coiled aspect of the tiger protects the divine elder; transformation is about to arrive, but one must still await the right moment.

Thoughts of corpse liberation and death disperse, and the mind returns to purity; fire rises and water descends—the wondrous principles of cultivation are profound and mysterious.

Words like “hu,” “zhe,” and “ye” are used to guide people; only a life of quiet ease and detachment accords with the highest cultivation.

I urge Lord Yu and all my fellow Daoist practitioners to leave the cage of the mundane world before it is too late. [“Beginning by breaking apart the character long” means starting the line by analyzing the components of a written character.]

The Dongxuan Jinyu Collection, volume three, ends here

The Dongxuan Jinyu Collection, volume four

Long seven-character poems

Self-description

My wanderings are as free and elusive as water and clouds; precious trees and exotic flowers sway gracefully.

I cultivate body and mind diligently, entering the Cave of Gold and Jade; in secluded practice, I lodge in a kiln built of bricks and tiles.

The Celestial Gate and Earthly Axis coil beneath my feet; auspicious Qi surrounds my waist.

Do not be surprised that I keep my distance from the world’s wine and food; I delight only in drinking jade nectar in stillness.

Following the way of the Jade Cave, I practice in seclusion and lodge in a kiln built of bricks and tiles.

The Celestial Gate and Earthly Axis coil beneath my feet; auspicious Qi surrounds my waist.

莫讶世间疏麴糵，且忻静裹饮琼瑶。 遵依师父持三要，逗引灵童舞六么。 直待风仙来下界，度归蓬岛永逍遥。 腊日海上见海市用东坡韵 海家活路不知空，长在洪波大浪中。 日日捕鱼招地狱，时时进橹背仙宫。 因何却得心悔过，遇我穿凿胜良工。 忻跃焚烧船与网，慈悲感动神与龙。 海市呈空惊众目，於中諕倒白髯翁。 时当腊八生异象，希奇造化现来雄。 龙虎绕蟠吟不尽，神仙出没画无穷。 宝殿珠楼水摇荡，琼林琪树气浮融。 跨鹤金童敲玉磬，登坛玉女击金钟。 嘉瑞重重衬天阔，庆云霭霭显年丰。 悟来赤凤翅调吟不尽，神仙出没画无穷。 宝殿珠楼水摇荡，琼林琪树气浮融。 跨鹤金童敲玉磬，登坛玉女击金钟。 嘉瑞重重衬天阔，庆云霭霭显年丰。 悟来赤凤翅调金，倒把青牛尾秉铜。 重遇重阳仙训诲，冰清玉洁乐真风。 宁海军判官乌延乌出次韵 腊八海市现寒空，虚无气象杳冥中。 紫雾化成蓬岛洞，红霞变作宝瓶宫。 隋珠照海相连蚌，蜀锦牵船岂见工。 风光摇曳奔山虎，云彩横斜出水龙。 遥观引鹤垂髫子，远望披蓑策杖翁。 乘鸾玉女异中异，扑象金狮雄更雄。 便是坡公吟匪龙。
Interpretation

Do not be surprised that worldly people keep their distance from wine lees and fermented wine; instead, rejoice in drinking jade-like wine amid stillness and quiet. Follow your master’s teachings and uphold the three essentials, enticing the spirit child—a numinous attendant of the immortals—to dance the Six Yao, an ancient musical dance. Wait until the Wind Immortal descends to the human world and leads you back to Peng Island, the legendary mountain abode of immortals in the sea. From then on, roam free forever.

On the Eighth Day of the Twelfth Month, Seeing a Sea Mirage, Using Su Dongpo’s Rhymes

The people who live by the sea know nothing of leisure; they spend their lives amid surging waves and heaving swells. Fishing day after day brings the torments of hell; rowing and sailing at every hour takes them far from the realm of the immortals. How can they now repent and change their ways? Because they met me, and my penetrating guidance surpasses the skill of master craftsmen. Joyfully, they burned their boats and fishing nets; their compassion moved the spirits and dragon deities.

A sea mirage appeared in the sky, astonishing everyone; even a white-bearded old man among them was so startled that he fell down. On the eighth day of the twelfth month, strange sights filled the heavens, as Creation revealed a magnificent and wondrous spectacle. Dragons and tigers coiled about, their scene beyond the power of verse to describe; immortals appeared and vanished, beyond the power of painting to capture. Jewel halls and pearl towers swayed upon the water, while clouds drifted among jade forests and precious trees. A golden youth riding a crane struck a jade chime; a jade maiden ascending the altar beat a golden bell. Auspicious signs layered themselves across the vast sky, and swirling clouds foretold a bountiful year.

After awakening to the Way, the scarlet phoenix spread its wings and modulated its song; the scene remained beyond the power of verse to describe, and the immortals beyond the power of painting to capture. Jewel halls and pearl towers swayed upon the water, while clouds drifted among jade forests and precious trees. A golden youth riding a crane struck a jade chime; a jade maiden ascending the altar beat a golden bell. Auspicious signs layered themselves across the vast sky, and swirling clouds foretold a bountiful year.

After awakening to the Way, the scarlet phoenix spread its wings and played upon golden instruments; I held upside down a whisk made from the tail of a green ox. When the Double Ninth Festival came around again, I listened to the immortals’ instruction. My mind was pure and clear as ice and jade, and I rested in a life of natural simplicity.

Seconding the Rhymes of Wuyan Wuchu, Military Judge of Ninghai

On the eighth day of the twelfth month, a sea mirage appeared in the cold sky, its illusory and wondrous forms flickering in the remote depths. Purple mist became the grotto dwellings of Penglai; red clouds turned into palaces shaped like precious vases. Pearls lit up the sea, as though linked by strings of shells; brocade from Shu drew the boats along—where could one see the handiwork of craftsmen? The shimmering scene surged like a mountain tiger in flight; slanting clouds seemed to reveal water dragons appearing and vanishing. In the distance were youths leading cranes, their hair tied in topknots, and old men wearing straw capes and leaning on staffs. The jade maiden riding a phoenix was wondrous beyond compare, while the golden lion pouncing on an elephant seemed all the more fierce. This was precisely the kind of extraordinary marvel that Su Dongpo sang of.

遥观引鹤垂髫子，远望披蓑策杖翁。 乘鸾玉女异中异，扑象金狮雄更雄。 便是坡公吟匪尽，直饶道子画难穷。 劝人回首投嘉趣，顾我修真炼气融。 投玄幸悟无生理，救命能趖过世钟。 常有慈心扶众溺，却无俗念愿家丰。 殷懃进道绝纤虑，点检行囊没个铜。 掌握斡旋颠倒法，狂歌狂舞且佯风。 次韵 万顷琉璃衬半空，阴阳造化在其中。 鹊桥桥度三山客，鸾舆舆访九霄宫。 希奇楼显摘星手，玲珑塔现不凡工。 队队坎男乘白虎，群群离女跨青龙。 背绾同心小小子，帽裹三檐老老翁。 忽尔腾空飞鹤势，偶然戏水巨鳌雄。坎男乘白虎，群群离女跨青龙。 背绾同心小小子，帽裹三檐老老翁。 忽尔腾空飞鹤势，偶然戏水巨鳌雄。 相契内事山侗富，倒笑虚假石崇穷。 性住命停昭且着，神清气爽朗然融。 慈悲句句如良药，语话琅琅似击钟。 罢炼心魔并意乱，却祈国富与民丰。 愿无僧爱投嘉趣，誓不悭贪积臭铜。 三髻狂吟人莫笑，一般风害害风风。 复用前韵 琅琅海市秀腊空，相次东坡十月中。 瑞气结成蓬岛洞，彩霞捧出九霄宫。 我来西高行教化，祥生北海显仙工。 跃岭奔山投穴虎，喷云吐雾戏珠龙。
Interpretation

Seen from afar, a child with his hair hanging in youthful tufts leads a crane by the reins. Farther away stands an old man in a straw rain cape, leaning on a staff. A jade maiden riding a luan bird appears wondrous indeed; a golden lion pouncing on an elephant is even more fearsome.

The scene before my eyes is too vast for even Su Dongpo to capture in verse, too complete for even Wu Daozi to render in paint. I urge people to turn back and return to the beautiful currents of the Dao; as for myself, I cultivate the true Dao and harmonize my breath.

Returning to the Mysterious Gate, the Daoist tradition, I am fortunate to grasp the principle of non-birth. Cultivating the Dao and nourishing life can help one escape the bounds of worldly birth and death. I keep compassion in my heart and aid those who have fallen into hardship, yet I have no desire for worldly wealth or a prosperous household. I press on diligently in the Dao and cut off even the subtlest stray thoughts. I check my travel bag: there is not a single copper coin inside.

Having mastered the art of setting change in motion and reversing Yin-Yang, I sing and dance aloud, seemingly wild and unrestrained.

Following the rhyme

A vast expanse of water gleams like glass, reflecting half the sky. The changes of Yin-Yang and the transformations of Heaven and Earth are all contained within it. Immortals from the Three Mountains pass to and fro across the Magpie Bridge; a carriage drawn by a luan bird travels to the palace in the highest heavens.

Strange pavilions reveal a skill as deft as plucking stars; exquisite pagodas display extraordinary craftsmanship. The Kan men, emblems of Kan Water and Yin in the imagery of cultivation, ride white tigers in procession; the Li maidens, emblems of Li Fire and Yang, ride green dragons in groups. Those with hair bound behind their heads are young children; those whose caps enclose three coils of hair are aged elders.

In an instant, they soar into the sky like flying cranes; at times, they play in the water like giant ao turtles. Kan men ride white tigers, Li maidens ride green dragons; those with hair bound behind their heads are little children, and those whose caps enclose three coils of hair are old men. Suddenly they soar like flying cranes; now and then they play in the water like giant ao turtles. These lines are repeated in the original.

I am attuned to the Dao, and my inner cultivation has yielded abundant gains. Looking back at false display and empty splendor, even Shi Chong, famed for his wealth and extravagance, seems impoverished. My nature is settled, the Qi of life brought to rest, and my state of understanding clear and steady. My spirit is lucid, my breath free and easy, and my heart open and harmonious.

Every compassionate word is like a good medicine; the clear, resonant sound of speech is like a bell. I cast away the demons of the mind and stray thoughts that arise in refining the heart, wishing only for a prosperous nation and a people at peace. May I never cling to the loves of monastic or worldly life, but return to the beautiful currents of the Dao. I vow not to be miserly or greedy, nor to hoard copper coins that bring defilement.

Do not laugh at me, this Daoist with three hair knots, singing wildly. This wildness resembles what the world calls “wind madness,” yet it has a wild spirit all its own.

Once again using the earlier rhyme

A bright and lovely mirage shimmers against the sky. It is the tenth month, and scene after scene appears, like landscapes from Su Dongpo’s brush. Auspicious Qi gathers into a grotto resembling the immortal isle of Penglai; colored clouds bear aloft a palace in the highest heavens.

I have come to the heights of the West to teach. Auspicious signs appear in the Northern Sea, revealing the wondrous transformations of the immortals. A fierce tiger bounds over ridges and mountains toward its den; a divine dragon exhales clouds and mist, playing with a precious pearl.

异常造化三终日，希奇惊倒一老翁。 盖因渔父网焚喜，感动天翁景变雄。 诗匠赋诗诗有尽，画工欲画画无穷。 白叟黄童诚大悦，青天红日显明融。 四皓嬉游纵狂舞，八仙宴饮倒提钟。 外施功行神明佑，内炼仲和道气丰。红日显明融。 四皓嬉游纵狂舞，八仙宴饮倒提钟。 外施功行神明佑，内炼仲和道气丰。 持戒已无心犯戒，见铜怎敢手拈铜。 奉劝后来学道者，殷懃谨谨继予风。 〔赠道友〕 癸卯四月行化，道过福山，因借坡公海市诗韵以述怀，赠诸道友。 马风得遇治虚空，水养灵烟恍惚中。 斡动玲珑珍宝藏，剔开晃朗蕊珠宫。 性好清闲并道德，教传农士与商工。 调和鼎内龙蟠虎，逗引炉中虎绕龙。 铅精汞髓归根蒂，女姹婴娇惜主翁。 既悟无为真活计，肯持有作假英雄。 专志投玄能离苦，虔诚索隐不忧穷。 心便环堵攀原宪，腹长胎仙傲孔融。 钦崇教主唐才吕。 专志投玄能离苦，虔诚索隐不忧穷。 心便环堵攀原宪，腹长胎仙傲孔融。 钦崇教主唐才吕，遵奉讲师汉将钟。 常叹一瓢为我累，宁思五袴效他丰。 九载曾修三涧雪，十年不把一文铜。 谁继重阳师父踵，丘刘谭马阐家风。 〔赠道友〕
Interpretation

This extraordinary transformation of Heaven and Earth lasted three days. Its wondrous spectacle left everyone amazed—even an old man stood gaping.

The fisherman burned his nets and rejoiced greatly. His joy moved Heaven, making the scene grand and magnificent.

A poet’s verses must eventually reach their end, but a painter could go on trying to capture this landscape forever.

White-haired elders and yellow-haired children alike rejoiced from the heart. The blue sky and red sun shone together in bright harmony.

The Four Hoary Ones, the four recluses of the early Han, played and laughed, dancing with abandon. The Eight Immortals held a feast and drank, even turning their wine cups upside down.

Perform good deeds in the world, and the spirits will protect you. Cultivate the Qi of harmony within, bringing body and mind into balance and the breath to peace, and the Dao’s Qi will grow abundant. The red sun shines in bright harmony.

The Four Hoary Ones play and laugh, dancing with abandon; the Eight Immortals hold a feast and drink, turning their wine cups upside down.

Perform good deeds in the world, and the spirits will protect you. Cultivate the Qi of harmony within, and the Dao’s Qi will grow abundant.

I have kept the precepts so well that I no longer even entertain the thought of breaking them. When I see a coin, I would not dare reach out to take it.

I urge those who study the Dao after me to carry on my way of life with diligence and care.

〔Presented to Daoist Friends〕

In the fourth month of the Gui Mao year, while traveling to teach the Dao, the author passed through Fushan. Borrowing the rhymes of Su Shi’s poem “The Mirage at Sea,” he expressed his thoughts in verse and presented it to his Daoist friends.

Ma Feng, as the author calls himself, encountered the Great Dao and gained the power to govern the void. Like water nourishing a numinous mist, he cultivates amid a hazy, indistinct state.

He sets in motion the exquisite Treasure Repository, an image for storing Jing and Qi in internal cultivation, and opens the Radiant Palace of the Flowering Pearl, a Daoist immortal realm that can also refer to an inner state of cultivation.

By nature, he loves quiet, leisure, and the cultivation of virtue. He teaches farmers and scholars, merchants and artisans.

He harmonizes the Dragon and Tiger in the cauldron, and guides the Tiger in the furnace to circle the Dragon. In Neidan practice, the Dragon and Tiger symbolize Yin-Yang Qi, which is joined and set in motion.

Lead essence and mercury marrow, terms in Neidan that often refer figuratively to Jing and Qi, return to their source. The Maiden and the Infant, names in Neidan for Yin and Yang essences, cherish and protect the body that is their master.

Having realized that Wuwei is the true path of cultivation, how could he mistake contrived effort for false heroic spirit?

Devote yourself wholeheartedly to the mysterious Dao, and you can escape distress. Seek its hidden principles with reverence, and there is no need to worry about poverty.

At ease in a humble dwelling, he admires Yuan Xian, Confucius’s disciple famed for keeping to the Dao in poverty. Within him, an immortal embryo takes shape through inner cultivation, bringing him contentment; he does not envy Kong Rong.

He reveres Tang Cailü, the patriarch, and follows Zhong, the Han general who served as a lecturer.

I often lament that having only a single ladle of water to drink has become a burden to me. How could I still think of seeking the riches and comfortable abundance enjoyed by others?

I once practiced for nine years at Sanjian, enduring snow and cold. For ten years, I did not handle a single copper coin.

Who can follow in the footsteps of Master Chongyang? Qiu, Liu, Tan, and Ma—disciples of the Quanzhen tradition, including Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu—spread their master’s way.

〔Presented to Daoist Friends〕

予行化芝阳，特承蓬莱道众见访，相别索诗，为借坡公韵，藏头迭字赠焉。 □仙说破万绿空，□色色空眼界中。 □下闻道必生怪，□我矜夸自有宫。 □殿修完无用木，□金间隔不烦工。 □巧难通水与火，□清易引虎和龙。 □蟠虎绕投离女，□姹婴娇访坎翁。 □母清灵生异相，□貌威严别是雄。火，□清易引虎和龙。 □蟠虎绕投离女，□姹婴娇访坎翁。 □母清灵生异相，□貌威严别是雄。 □哉雄哉真得得，□兮得兮赤穷穷。 □究内事默而语，□话胎仙和且融。 □融入妙开金口，□口传玄扣玉钟。 □离传吕吕传王，□父传予麻麦丰。 □人俭已成仙契，□圣合贤恶邓铜。 □臭不如功行累，□功积行得仙风。 〔赠道友〕 黄邑修设黄箓，邀予作度师。既至，加持于全真庵。借东坡海市诗韵，以示道众。 □亡尸灭得观空，□士农商好守中。 □诀投玄无地狱，□谈入妙有天宫。 □祖诗韵，以示道众。 □亡尸灭得观空，□士农商好守中。 □诀投玄无地狱，□谈入妙有天宫。 □祖纯阳曾祷现，□父风仙昔叹工。 □斩七情婴跨虎，□通一窍姹乘龙。 □盈日吴显黄婆，□升火降助金翁。 □翼生兮机莫测，□圭饮兮雌变雄。
Interpretation

When I was traveling and teaching in the Zhiyang area, Daoist friends from Penglai came to visit me. As we parted, they asked me for a poem. So I borrowed the rhyme scheme of a poem by Su Dongpo and wrote this gift poem with an acrostic and repeated characters.

The immortals reveal that all things are empty, while every form and appearance lies within the field of vision. People often find the Dao strange when they first hear of it; those who assume they are right and boast of themselves may think they already have a palace to live in. Once the halls have been built, there is no need to cling to the timber; gold and jade may be set together without laborious carving. Cunning calculations cannot reconcile water and fire, but quiet cultivation can readily set the tiger and dragon in motion.

The tiger coils and winds around, entering the Li Maiden—the Yin force of the Li trigram in Neidan practice. The lovely Crimson Infant, a term for the primordial spirit or inner elixir nurtured through cultivation, pays a visit to the Kan Elder, the Yang force of the Kan trigram. The clear, numinous matrix gives birth to wondrous signs; its countenance is majestic, with a vigorous bearing all its own. When something real is attained, one cannot help but marvel. However subtle the attainment, it must still be understood through sincerity and thorough inquiry.

In exploring inner cultivation, one should first grasp it silently, then express it in words. When the Fetal Immortal—a subtle state said to arise from the inner refinement of Jing, Qi, and Shen—blends harmoniously and enters the mysterious realm, it is as if the golden mouth opens. Teaching the hidden principles through oral formulas is like striking a jade bell. The Dao was passed from Patriarch Lü to Patriarch Wang, then from my master to me. May our ties to the Dao flourish abundantly, like hemp and grain.

Those who cultivate the Dao and live with restraint can form a bond with the immortal way. When sages and worthies come together, they disdain the avarice of Deng Tong. Rather than coveting foul-smelling things, one should accumulate merit and practice; only through such accumulation can one cultivate the bearing of an immortal.

[To Daoist Friends]

Huang County held a Yellow Register rite, a Daoist purification liturgy often performed to deliver the souls of the dead and pray for blessings or the removal of calamities, and invited me to serve as the ritual master. When I arrived, I blessed the ceremony at the Quanzhen Hermitage. I then borrowed the rhyme scheme of Su Dongpo’s poem “Mirage at Sea” and wrote a poem for the assembly of Daoists.

The bodies of the dead dissolve, and practitioners use this to contemplate emptiness. Whether scholar, farmer, artisan, or merchant, all should hold to the Middle Way. The secret points toward the mysterious realm, where one need not fall into hell; discourse on the Dao, when it penetrates the wondrous principle, is like entering the celestial palace.

The Patriarch of Pure Yang, Lü Dongbin, once appeared in response to a prayer; my master Fengxian, too, once marveled at the work of cultivation. Cut off the Seven Emotions, and the inner infant rides the tiger; open the single aperture, and the Crimson Maiden rides the dragon. When the sun is full, Wu Xian and the Yellow Woman—Neidan forces that harmonize Yin and Yang and connect water and fire—lend their aid. As fire rises and water descends, the Golden Elder, the true Yang within Kan, comes to completion.

Wings emerge, and the workings are difficult to fathom; drinking the substance held in the jade vessel, the female transforms into the male.

□今不羡陶朱富，□无相继范丹穷。 □有三丹千日炼，□生五彩百骸融。 □年罢用分茶盏，□纪捐持劝酒钟。 □遇随绿行教化，□来劝世弃财丰。 □合酱黄非是道，□观心镜不干铜。 □流若悟山侗理，□帛如泥恰似风。拆虫字起。 勉赓彦济海市诗韵攒三字 □□下天风仙王，□□哂我太荒唐。 □□指予游海岛，□□访觅椛疥拐 □□瞷看人业满，□□教劝如春暖。 □□从此网船焚，□□功寻不可缓。 □□马风到北溟，□□海市人总惊。 □□天垂仙景异，□□千变万化生。 □□观如蓬岛上，□□道子难图状。教劝如春暖。 □□从此网船焚，□□功寻不可缓。 □□马风到北溟，□□海市人总惊。 □□天垂仙景异，□□千变万化生。 □□观如蓬岛上，□□道子难图状。 □□吞吐物物奇，□□怎写般般相。 □□惊动海边渔，□□諕心冤怎通。 □□便焚罾与网，□□神喜天亦愉。 □□恰似醉复醒，□□语话投机订。 □□性上问长春，□□清净成丹鼎。 又藏头拆字 □如点漆，出自重阳。□王度丘，刘谭马唐。□诀传玄内云水，□然三髻来芝阳。 □居环堵加持满，□历云游谁怕暖。□人报我望西高，□暮海市仍且缓。
Interpretation

I no longer envy wealth like that of Tao Zhu-gong, famed for his skill in trade, nor worry about hardship like Fan Dan, renowned for his poverty.

After a thousand days of cultivating the three methods of the Elixir, the Qi of the five organs is full, as though radiance in five colors were flowing through them; the hundred bones throughout the body are likewise connected and unobstructed.

At year’s end, I drink tea; in everyday life, I no longer lift a cup to urge others to drink.

When I meet someone with whom I share a destined connection, I follow that connection to do good and teach. I urge people to let go of their craving for wealth and possessions.

Mixing sauces and distinguishing colors are not the foundations of cultivating the Dao; the mirror in which one observes the heart is no bronze mirror either. If you can grasp the principle spoken of by Shandong, the cloth will be like earth, and all things will seem as light as the wind.

Composed in response to Yan Jiji’s “Sea Market,” following its rhyme and dividing the lines into three-character phrases

The celestial wind brings down the Immortal King. He laughs at me for being so absurd. He points me toward a tour of the sea islands, and I set out to seek their marvelous sights.

I see that the karmic ties of the human world have run their course, so I urge people to do good, gentle as the spring breeze. From now on, I will burn my fishing nets and boats; I must not delay in seeking merit through cultivation.

Ma Feng arrives at the North Sea, and everyone in the Sea Market is amazed. Strange scenes from an immortal realm descend from the heavens, taking on a thousand changing forms.

The sights before my eyes resemble the immortal island of Penglai; even a Daoist practitioner cannot describe their shapes. Every marvel appears and vanishes in the Sea Market—how could one write them all down?

The fishermen by the sea are startled; their hearts fill with doubt and fear, yet they do not know how to explain what they see. So they burn their nets. The spirits rejoice, and Heaven’s will is pleased.

It is like waking from drunkenness. Our words strike a chord, and our hearts understand one another. I ask Changchun about the Dao of original nature. By keeping pure and still, one can bring the Elixir cauldron to completion.

Another acrostic poem using character analysis

Black and bright as lacquer, it comes from Chongyang. Wang, Du, Qiu, Liu, Tan, Ma, and Tang are all surnames of figures connected with him.

The mysterious formula is passed down within the internal Elixir, flowing naturally like clouds and water. Suddenly, a three-bunned figure arrives at Zhiyang.

Living in cramped quarters, one’s cultivation is already complete; after wandering through the clouds, what is there to fear from the cold? Someone tells me that the high ground to the west is the place I seek. The sights of the Sea Market may still require some waiting.

□喜呈祥在北溟，□看异景众皆惊。□风特地来行化，□好依予戒杀生。 □劝网焚船莫上，□论人形异鱼状。□命鱼命命不殊，□审生前鱼甚相。 □下为行化，□好依予戒杀生。 □劝网焚船莫上，□论人形异鱼状。□命鱼命命不殊，□审生前鱼甚相。 □下为鱼犯甚渔，□魂冤债应难逋。□经忏悔非忏悔，□每改过天自愉。 □灰整得醉中醒，□起善心善事订。□盟盟誓不为渔，□鱼戏海免汤鼎。 拆目字起。 又 □迭心琴虞舜王，□藏西归复至唐。 □教经文穷理看，□髻得遇炼丹阳。 □心性兮功向满，□云游兮任寒暖。 □急行兮阐善缘，□来线兮不稽缓。 □喜争言怕北溟，□喜争言过悔惊。 □喜争言不造罪，□喜争言戒杀生。 □然焚网不船上，□日道装非俗状。 □透自无名利心，□开岂有我人相。 □观渔者不为渔，□耕通债免还通。 □中誓不言长短，□上神明自喜偷。 □圭烂饮真心醒有我人相。 □观渔者不为渔，□耕通债免还通。 □中誓不言长短，□上神明自喜偷。 □圭烂饮真心醒，□宿光临妙言订。 □壬交会结金丹，□得皆因清净鼎。拆三字起。 又 □尸六贼怕心王，□遇风仙别母唐。
Interpretation

(The “□” marks characters missing from the original; the interpretation below is based only on the surviving text.)

Auspicious signs appeared in the Northern Darkness, the great sea in the north. Everyone who saw the strange sight was astonished. The wind came expressly to teach living beings. You should heed my warning: do not kill.

People are urged to burn their fishing nets and stop sailing out to catch fish. Though the human body differs from a fish’s body, a fish’s life is no different from a human life. Think carefully: in a former life, you too may have been a fish. The following passage urges people to spread this teaching, heed the warning, and refrain from killing.

People are urged to burn their fishing nets and stop fishing at sea. Though a human’s body differs from a fish’s, their lives are alike. Think carefully about what connection you may have had with fish in a former life.

If you caught fish in this life and thereby incurred the karmic burden of killing, after death you may be pursued by wronged spirits. Debts incurred in this way are difficult to escape. Reciting scriptures and repenting without changing your conduct is not true repentance. Correct your faults continually, and Heaven will naturally rejoice.

Gather the ashes neatly, as though awakening from a drunken dream. In this way, a good heart arises, and you make a pledge to do good. Vow to stop fishing and let fish swim freely in the sea, safe from being thrown into a boiling pot.

“Begin by breaking apart the characters” is a compositional or character-analysis instruction, suggesting that the following text may be read by combining or unpacking written forms and character headings.

Another passage:

With a peaceful heart, the zither sounds gently, bringing to mind Yu Shun, the legendary virtuous ruler of antiquity. Returning from the west, one arrives again in the Tang dynasty. People are taught to study the scriptures and investigate their principles. With the hair gathered into a topknot, one can meet a teacher of alchemical practice.

The work of cultivating one’s nature is nearing completion. Roam across the four directions, at ease with changes in cold and warmth. You should hasten to practice and form good affinities with many people; do not delay in passing on the oral instructions.

Do not argue or give way to fear. Remember the strange sight in the Northern Darkness and reflect on your faults. Do not argue or commit wrongdoing; carefully observe the prohibition against killing.

Burn the fishing nets and stop sailing out to sea. A Daoist practitioner wears Daoist robes, unlike the clothing of ordinary people. If you can see through the emptiness of fame and profit, you can let go of the distinction between self and others.

Watch people fishing, but do not fish yourself. Farming can repay old debts and free you from karmic debts. Vow in your heart not to gossip about others; the spirits of Heaven will naturally rejoice.

The lines “□gui lan yin zhenxin xing you wo ren xiang” are difficult to make sense of because characters are missing from the original. They appear to concern drinking, awakening to one’s true heart, and the “marks of self and others,” meaning attachment to distinctions between oneself and other people. The passage then again urges people to stop fishing, repay old debts through farming, and vow not to speak ill of others; the spirits rejoice at this.

The light of the stars shines down, and wondrous words are thereby established. When the Ren day comes together, the Golden Elixir is formed. Its accomplishment depends entirely on keeping the alchemical vessel pure. Here, “Golden Elixir” and “vessel” are terms from Daoist Neidan practice: they refer to the process of gathering and refining Jing, Qi, and Shen, and to the foundation of body and mind. “Begin by breaking apart three characters” is also a compositional instruction, indicating that reading should begin by unpacking three characters.

Another passage:

The six thieves of the body fear the Heart Ruler, the governing heart that can command body and mind. On meeting the Wind Immortal, one leaves one’s mother and travels to the land of Tang.

□诀传来修道德，□情削去炼阴阳。 □溪明月缺还满，□曜清风凉且暖。 □朋选择气须调，□语慈悲性且缓。 □蚁穿珠入大溟，□火同炉没事惊。 □重三光通久视，□知一大学长生。 □喜就下不就上，□悟无形亦无状。 □回意马聚精光。□绽心莲生异相。 □方人劝西高渔，□魂鰕命怎还通。 □子四人焚大网，□灵生天天偷愉。 □见海市转增醒，□涯改作善言订。 □宁更属好修仙，□断尘缘炼身鼎。拆三字起。 五言绝句 得遇 悟彻须凭遇，得遇须凭做。做彻清净功，神仙自来度。 叹辽阳高巨才遇而不悟 辽拆三字起。 五言绝句 得遇 悟彻须凭遇，得遇须凭做。做彻清净功，神仙自来度。 叹辽阳高巨才遇而不悟 辽阳高巨才，宁海曾携手。同日遇风仙，偏他不回首。 隐奥 天有三十六，地有三十六。天地入宝瓶，七十二候足。 起慈 愿救众生苦，悲心日日多。上仙知我意，批出马维摩。 达妙 小小秦川道，迢迢近水边。闲闲成恍惚，得得遇胎仙。 中选 玉液泛金船，玉性结金莲。玉篆篆金钰，玉韶韶金仙。 通玄 六月婴裹孩，呼霜带雪来。马风知得也，决定赴蓬莱。 长生
Interpretation

The main ideas of the poem’s verses can be interpreted as follows, based on the text as it stands:

When the formulas for cultivating the Dao are passed down, one should cultivate De (Virtue/Power), cast off desires, and refine and nourish Yin-Yang. The stream runs clear; the moon waxes and wanes. The sun, moon, and stars shine brightly, while the breeze shifts between cool and warm. Choose fellow cultivators and harmonize your breath. Speak with compassion, and keep your nature calm and even.

An ant passes through a pearl and enters the sea; flames burn together in the furnace, yet there is no need for fear in the heart. By honoring the Three Luminaries—the sun, moon, and stars—one can reach the enduring Dao. Understand the principle of guarding the One, and you can learn the way to long life. In joy, follow what leads downward rather than clinging to what is high; comprehend the Dao, which has neither form nor shape. Gather in scattered thoughts, as if taming a wild horse, and bring Jing (essence), Qi (vital energy), and Shen (spirit) together. The lotus of the heart blooms, revealing wondrous visions.

Several lines that follow use coded language, and their meanings are difficult to establish with certainty. They mention “Xigao Yu” and “Hunxia Ming,” along with images of four “zi” burning a great net and the spirit rejoicing in secret. They also say that, after seeing a mirage, one awakens to a deeper understanding; changes old habits to speak and do good; and would rather devote oneself to cultivating immortality, sever worldly entanglements, and use the body as a furnace and vessel for cultivation. The phrase “break apart three characters to begin” suggests that these lines may also be read through character analysis or other forms of coded language.

Attaining the Encounter

Complete awakening requires the right opportunity; once the opportunity arises, one must also put the teaching into practice oneself. If one carries the work of purification through to the end, the immortals will naturally come to guide one.

Lamenting That Gao Jucai of Liaoyang Met the Opportunity but Did Not Awaken

Gao Jucai of Liaoyang once joined hands and traveled alongside a person from “Ninghai.” On that same day, he met Feng Xian, a Daoist title for an immortal, yet he alone failed to turn back and awaken.

Hidden Depths

Heaven has thirty-six levels, and Earth has thirty-six as well. The principles of Heaven and Earth are gathered into a precious vase, completing the seventy-two seasonal markers.

Giving Rise to Compassion

Maying to relieve the suffering of living beings, one’s compassion grows day by day. The High Immortal knows my intentions and therefore issued an order for Ma Weimo to come forward.

Reaching the Wondrous

Though the road through Qinchuan is short, following the water makes the journey seem long. In quiet stillness, one enters a hazy, indistinct state and happens upon the Embryonic Immortal, a symbol in cultivation of an immortal body embodying pure, unspoiled spirit.

Selected

Jade liquid, a term in cultivation for essence and bodily fluids, floats atop the golden boat; the jade nature congeals into a golden lotus. Jade talismans are inscribed in gold, and jade music sounds forth in the tones of golden immortals.

Penetrating the Mystery

In the sixth month, a baby wrapped in swaddling clothes calls for frost and snow to come. Ma Feng, a Daoist figure, understands the principle within and is sure to journey to Penglai.

我有长生诀，今朝说与君。玉炉三涧雪，金鼎一溪云。 仙伴 谁是山侗友，今朝说与贤。青莲赴蓬莱。 长生 我有长生诀，今朝说与君。玉炉三涧雪，金鼎一溪云。 仙伴 谁是山侗友，今朝说与贤。青莲池上客，黄鹤洞中仙。 食韮九九之数也 马风戒断酒，好吃生生韮。和韮也不吃，自在逍遥走。 叹凌霄花 仰望凌霄花，看来好不好。时间依势生，势去成枯草。 道友怪予清瘦 瘦则从教瘦，不许皮儿皱。鹤体与松形，正是林泉叟。 五体皮袋颂 皮皮皮皮皮，我又不识你。不若清净乎，直究掉了你。 述怀 悟彻是非海，出离生死关。人无息肩暇，我有终身闲。 陇州环堵至辛平萧防判以诗赠之 临行更相属，坑堑休深斸。学取马风风，灰心明性烛。 每见道众无不敬奉遂成－绝谢之 偶尔相会面，何须苦敬钦。路遥知马壮，岁久辨人心。 赠深斸。学取马风风，灰心明性烛。 每见道众无不敬奉遂成－绝谢之 偶尔相会面，何须苦敬钦。路遥知马壮，岁久辨人心。 赠李大乘五言诗攒五字 □□□□李，□□□□憩。□□□□凭，□□□□惠。 赠门弟子 □□志好志，□□钦常钦，□□口应口，□□心见心。 遇仙亭
Interpretation

I have a secret for attaining long life, and today I’ll tell it to you: within the Jade Furnace, three ravines seem filled with white snow; in the Golden Cauldron, a stream of cloudlike Qi appears to rise.

Immortal Companion

Who is the friend of Shandong? Today I’ll tell you: the guest above the Green Lotus Pool is someone from the immortal realm of Penglai.

Long Life

I have a secret for attaining long life, and today I’ll tell it to you: within the Jade Furnace, three ravines seem filled with white snow; in the Golden Cauldron, a stream of cloudlike Qi appears to rise.

Immortal Companion

Who is the friend of Shandong? Today I’ll tell you: he is a guest above the Green Lotus Pool and an immortal from Yellow Crane Cave.

Eating Chives, Making Up the Number Ninety-Nine

Ma Feng warned himself to abstain from wine and enjoyed eating fresh chives. Even when chives were mixed with other things, he would not eat them; he continued to live freely and at ease.

Lament for the Trumpet Creeper

Look up at the trumpet creeper, and however you look at it, it seems beautiful. For a time, it grows by relying on the support of other things. When the power it depends on disappears, it withers and becomes dry grass.

Dao Friends Say I Am Too Thin

Let me be thin, then, as long as my skin does not sag and wrinkle. A lean form like a crane’s, a straight bearing like a pine tree’s: that is the way of those who dwell in seclusion among mountains, forests, and springs.

Eulogy for the Five-Part Skin Bag

Skin bag, skin bag, skin bag, skin bag, skin bag—I can no longer recognize you. Better to become still and pure, and simply let you go completely.

Reflections

I have seen through the turmoil of right and wrong and passed beyond the threshold of life and death. Others have not even a moment to catch their breath or rest their feet, while I enjoy a lifetime of leisure.

Sent from Longzhou Huandu to Judge Xiao Fang of Xinping

As you set out, let me remind you once more: do not dig the pits and trenches too deep. Learn from Ma Feng: gather in your scattered thoughts, let your mind grow still as ashes, and use the brightness of your nature to illuminate yourself.

A Quatrain in Thanks, After Daoist Congregations Repeatedly Honored Me

When we meet by chance, why such earnest reverence and prostrations? Only after a long journey can one tell whether a horse is strong; only with time can one come to know a person’s heart.

A Five-Character Poem for Li Dacheng, Arranged in Five Characters

The five-character poem for Li Dacheng originally had five characters per line, but some of the text is missing here, and the surviving content cannot be deciphered.

For My Disciples

Some characters in the poem for my disciples are missing. The surviving text broadly means: keep your aims firm and your respect constant; keep your word when you speak, and treat others with sincerity.

Immortal Encounter Pavilion

□移并斗转，□指遇仙亭。□与壬会合，□诀醉中醒。 拆星字起。 又 □计非寻俗，□□对茅亭。□起眉毛见，□谁悟醉醒。 拆生字起。 赠莱州醮首王永暨众道友 受罪 生前奸狡极，死后罪业多。决入镬汤狱，难逃铁网罗。 追荐 孝子办追荐，亡灵获福多。决然离地狱醉醒。 拆生字起。 赠莱州醮首王永暨众道友 受罪 生前奸狡极，死后罪业多。决入镬汤狱，难逃铁网罗。 追荐 孝子办追荐，亡灵获福多。决然离地狱，免得面阎罗。 超度 七祖超升广，九玄度脱多。携云朝玉帝，跨鹤看参罗。 请圣 玉简躬身执，星冠点地多。青词采青目，黄道布黄罗。 法事 赴醮星冠广，登坛月帔多。天尊齐和起，法事越修罗。 圆满 满空鸾鹤降，赴会圣贤多。符总简圆备，云轩上大罗。 冬至日有作 一阳初运动，一线始争多。渐有春消息，仍无衣薄罗。 积行 修行行行广，积行行行多。九转丹烹鼎，六铢衣胜罗。 累功
Interpretation

The stars of the Northern Dipper shift in their courses; the handle of a certain star points straight toward the Pavilion of Encountering Immortals. A certain star meets the Ren position, and a formula awakens one from drunkenness.

This is a poem that begins by splitting apart the character “star.”

Another poem:

What is planned is no ordinary worldly affair … facing the thatched pavilion; … a slight movement of the eyebrows reveals it; … who can understand drunkenness and wakefulness?

This is a poem that begins by splitting apart the character “life.”

Presented to Wang Yong and the Daoist friends of Laizhou who lead the Zhaijiao rites

Suffering Retribution

In life, they were exceedingly treacherous and deceitful; after death, their karmic offenses are many. They are bound to fall into the Hell of Boiling Cauldrons, with no escape from its iron net.

Rites for the Benefit of the Deceased

A filial son performs rites for the benefit of his deceased parents, enabling their souls to receive abundant blessings. In this way, they can leave the hells and avoid facing Yanluo, the deity who presides over judgment in the underworld.

Deliverance

May the seven ancestral generations rise up together, and most of the nine generations of forebears attain deliverance. They ascend with the clouds to pay court to the Jade Emperor, riding cranes to behold the star-filled heavens.

Inviting the Holy Ones

With reverence, he holds the jade tablets used in the rite in his own hands, his star-crowned headdress repeatedly touching the ground in salute. He recites the blue petitions written on blue paper, while yellow silk is spread along the Yellow Path.

The Rite

Many Daoist priests attend the Zhaijiao assembly, and those who ascend the altar wear moon capes, ritual vestments of the Daoist clergy. The Celestial Worthies chant in unison, and the merit of the rite surpasses that of the Asuras, the demigod beings of Buddhist tradition.

Completion

Luan birds and cranes descend from the sky, and many sages and worthies attend the assembly. The talismans, registers, and tablets are all prepared; riding a cloud chariot, they ascend to the Great Luo Heaven, a lofty realm in the Daoist heavens.

Composed on the Day of the Winter Solstice

At the winter solstice, the Yang energy begins to stir, and a slender thread of Yang gradually grows. Signs of spring slowly emerge, though there is still no gauze robe to wear.

Accumulating Good Deeds

The good deeds of cultivation grow ever more extensive, and the accumulated merit ever greater. After nine turns of elixir refinement, the elixir is formed in the crucible; the six-ounce robe one gains surpasses a gauze robe.

Accumulating Merit

… A formula plants the spiritual root, and arcane words bring abundant fruits of merit. One nurtures a true, jade-like appearance, surpassing the Moqiao …

Presented to Lecturer Li

Keep the heart-mind constantly kind; this surpasses thin gauze …

Accumulating Good Deeds

The good deeds of cultivation grow ever more extensive, and the accumulated merit ever greater. After nine turns of elixir refinement, the elixir is formed in the crucible; the six-ounce robe one gains surpasses a gauze robe.

Accumulating Merit

□诀灵根种，玄言功果多。养成真玉貌，赛过摩橇_。 赠李讲师 常令心地善薄罗。 积行 修行行行广，积行行行多。九转丹烹鼎，六铢衣胜罗。 累功 □诀灵根种，玄言功果多。养成真玉貌，赛过摩橇_。 赠李讲师 常令心地善，未解厌尘多。弃假投玄趣，修真上大罗。 赠莱州王道正 心性常令善，尘情却厌多。玄中搜妙理，洞裹看参罗。 述怀 每恨行功少，常嫌身影多。倦开名利眼，不羡相甘罗。 月下吟 开怀明月下，快意清风多。道复唯麻布，渔巾作酒罗。 改恶修善 恶者从今善，修仙渐渐多。将来朝玉帝，免得见阎罗。 敬三教 待士非凡俗，崇僧性不凡，渔巾作酒罗。 改恶修善 恶者从今善，修仙渐渐多。将来朝玉帝，免得见阎罗。 敬三教 待士非凡俗，崇僧性不凡。再三须重道，决要敬麻衫。 应祷攒三字 □□天极高，□□伈旱苗。□□仙应祷，□□霈三朝。 洞玄金玉集卷之四竟 五言长篇 慎终如始 入道十一年，常常搜己病。我欲做神仙，怎敢昧心镜。我欲做神仙，怎敢行邪径。我欲做神仙，怎敢迷尘境。我欲做神仙，怎敢受钦敬。我欲做神仙，怎敢忘性命。我欲做神仙，怎敢亏功行。功行两无亏，神仙自来请。 〔赠李大，怎敢受钦敬。我欲做神仙，怎敢忘性命。我欲做神仙，怎敢亏功行。功行两无亏，神仙自来请。 〔赠李大乘〕
Interpretation

Plant the numinous root—the foundation of cultivation—and devote yourself to comprehending the Dao’s mysteries; your merit and virtue will naturally grow abundant. Cultivating the true form of an immortal is better than the pleasure of riding in a snow sledge.

Presented to Lecturer Li

Always keep your heart kind, yet you have not grown weary of the many desires of worldly life. Cast aside the illusory and turn toward the mysterious Dao; cultivate your true nature and ascend to the Great Luo Heaven, the highest heaven in Daoism.

Presented to Wang Daozheng of Laizhou

Always keep your nature and heart kind, while spurning excessive worldly attachments. Seek the essential meaning within the mysterious principles, and observe the myriad things in the depths of the Dao.

Reflections

I often regret that I have not accumulated enough merit through practicing the Dao, and often feel that I am burdened by too many entanglements. I am weary of chasing fame and fortune, and do not envy Gan Luo, who rose to prominence at a young age.

Chanting Beneath the Moon

Beneath the bright moon, I open my heart; the fresh breeze comes in gusts, bringing delight. Wearing only a hemp Daoist robe and a fisherman’s cap, I can drink and enjoy myself.

Reform Evil and Cultivate Goodness

From now on, abandon evil deeds and turn to good; the merit of cultivating immortality will gradually increase. When I one day pay audience to the Jade Emperor, I need not fear facing King Yama.

Respect for the Three Teachings

Do not judge scholars by worldly standards; respect monks because their character is extraordinary. Above all, hold the Dao in high regard, and be sure to honor Daoists dressed in hemp.

In Response to Prayers: Three Characters Gathered

The heavens are high and remote; the drought-stricken seedlings suffer. The immortals answer the prayers, and sweet rain falls for three days in succession.

End of Volume Four of the Collected Gems of the Cavern Mystery

A Long Poem in Five-Character Lines

Be Cautious at the End as at the Beginning

I have practiced the Dao for eleven years, and often examine my own faults. I wish to become an immortal; how could I deceive my conscience? I wish to become an immortal; how could I take a crooked path? I wish to become an immortal; how could I lose myself in the worldly realm? I wish to become an immortal; how could I accept honors I do not deserve? I wish to become an immortal; how could I forget my nature and life? I wish to become an immortal; how could I diminish my merit and practice? So long as neither merit nor practice is lacking, the immortals will naturally come to guide me.

[Presented to Li Dacheng]

予因游历西北，抵华亭，化到李大乘，遂借乔君章韵以赠之，兼示道众。 □奉风仙诲，□每何处迂。□子游地肺，□远蓬岛居。□乘理百骸，□华莹四隅。□避妻男雠，□厌利名纡。□纶常作伴，□事岂能拘。□子能助道，□初劝化儒。□今寻霞友，□觅云鹤徒。□兔飞乌健，□甲起庚呼。□壬发春柳，酉耀冰湖。□灵龙虎穴，□脉姹婴娱。□道子虽巧，□了性怎摹。□指中秋月，□见真形图。拆面字起。 借古韵 劝众道友 我虽未达者，常好静与清。荣华非染着，不羡拥旗□指中秋月，□见真形图。拆面字起。 借古韵 劝众道友
Interpretation

I came to Huating while traveling through the northwest and taught Li Dacheng. I then borrowed the rhyme scheme of Qiao Junzhang’s poem to write one for him, and to encourage the Daoist community as well.

The poem says: I honor the teachings of the Immortal Feng and often seek places suited to cultivating the Dao. I hope my disciples will travel to Lung-Lung Mountain, leave the world behind, and dwell on the immortal isle of Penglai. By following the principles of the Dao, they can nourish the body, bringing clarity and vitality to every limb and to both body and mind. They should avoid the burdens and disputes of wife and children, and turn away from the turmoil brought by fame and profit. With a fishing line for company, worldly affairs can no longer bind them. If my disciples can help me spread the Dao, I will first encourage and guide the literati. Now I seek friends of rosy clouds and companions like cloud-borne cranes, as well as fellow cultivators who share my aspirations.

The hare races and the crow hastens: these images refer to the swift courses of the moon and sun. The cyclical markers Jia, Geng, Ren, and You describe the movements of Yin-Yang Qi and the turning of the seasons. Terms such as the numinous Dragon and Tiger’s lair, and the Maiden and Infant, are symbolic language for Neidan (internal alchemy); they refer to the union and cultivation of Yin-Yang essence and Qi in practice. The poem also says that however skillful a Daoist may be, without understanding one’s original nature, it is difficult to portray the Great Dao. One should reveal its true form as plainly as pointing out the full moon at mid-autumn.

An encouragement to my fellow Daoists:

Though I have not yet reached a lofty state, I have always loved stillness and purity. Glory and wealth cannot taint me, and I do not envy those who hold banners and wield power.

我虽未达者，常好静与清。荣华非染着，不羡拥旗旌。信笔写诗颂，意气常铮铮。湛湛成恍惚，澄澄生杳冥。死灰比我心，槁木类我形。五行传五藏，黑白赤黄青。烹炼真炉灶，宝结晃神京。怀玉人难晓，藐视公与卿。大道不难学，只恐无虔诚。勤行不可弃，抱守不可轻。解通玄又玄，众妙入门庭。不惟龙虎伏，自有鬼神惊。同志日相访，紫扉永不扃。灵芝常饱腹，岂比膻与腥。我因何所得，能固气神精。期归蓬岛路，鸾鹤来相迎。玉女奏仙乐，殊无郑卫声。灵台为静国，云收性月明。超然成羽化，岂与万物并。奉劝学道人，不可外经营。百年玉女奏仙乐，殊无郑卫声。灵台为静国，云收性月明。超然成羽化，岂与万物并。奉劝学道人，不可外经营。百年如一梦，休恋利与名。心香常爇起，何必念仙经。但存平等行，清净自然成。愿人同我志，何患不长生。 和坊州朝虚子曹瑱韵 大恸悲红叶，大笑喜头陀。大志脱生死，大愿拯沉痾。翻身离苦海，远俗免奔波。有分修灵室，无缘过柰河。清中清姹舞，净裹净婴歌。逗引神丹秀，堤防猿马魔。 五言律诗 自述 心清眠梦少，意净瑞祥多。灵滟如红锦，丹烟似紫罗。虎龙生羽翼，猿马罢奔波。婴姹成真乐，胎仙应物和。 和黄县呼殿试韵
Interpretation

Although I have not yet attained a lofty state, I have always cherished quiet and stillness, remaining untouched by wealth and splendor and feeling no envy for the pomp and power of high officials. I casually set down poems and praises, while my resolve remains steadfast and unyielding. When my mind grows deep and still, it seems to enter a hazy, distant realm; in clarity and calm, profound and wondrous feelings arise. My mind is quiet as spent ashes, and my body motionless as a withered tree.

The Five Phases—Metal, Wood, Water, Fire, and Earth—correspond to the five organs and appear respectively as black, white, red, yellow, and green. Through inner cultivation, one refines them as if in a true furnace, condensing them into treasure and bringing the realm of the spirits to radiance. Those who hold an inner treasure are often difficult for others to understand; I take lightly the high ministers and powerful nobles. The Great Dao is not hard to learn; what is lacking, I fear, is sincerity. Diligent practice must not be abandoned, and the guarding of body and mind must not be neglected. Grasp the principle of the profound within the profound, and one can enter the gate of all wonders. One need not merely subdue the Dragon and Tiger—metaphors in internal alchemy for the transformations of Yin-Yang, Jing, and Qi within the body—to naturally astonish even ghosts and spirits.

Kindred companions visit each day, and the purple gate, a symbol of an immortal’s dwelling, stands ever open. I often take lingzhi mushrooms for food; why would I need anything rank or meat-scented? How did I attain these states? By holding fast to Jing, Qi, and Shen. I hope to return to the immortal isle of Penglai, where phoenixes and cranes will come to welcome me. Jade Maidens will play celestial music, nothing like the vulgar melodies of Zheng and Wei. The mind’s spirit terrace becomes a land of peace; the clouds and mists disperse, and one’s nature shines bright as the moon. Transcending the ordinary world and attaining feathered flight to immortality, how could I be the same as the myriad things of common life?

I urge those who cultivate the Dao not to fix their minds on worldly pursuits and gain. A human life of a hundred years is like a dream; do not crave fame and profit. Keep a reverent heart at all times; one need not necessarily recite the scriptures of the immortals. As long as one maintains impartial conduct, purity and stillness will gradually come to fruition. May everyone share my aspirations; then why worry that long life cannot be attained?

Matching the poetic rhyme of Cao Tian, the Chaoxuzi of Fangzhou

In utmost sorrow, even red leaves seem to mourn; in utmost joy, one is as glad as a mendicant monk. I set my sights on transcending life and death, and vow to relieve chronic, incurable illness. Turning away from the sea of suffering and leaving worldly turmoil behind, one is freed from toil and wandering. Those with affinity can cultivate the inner chamber, the inward realm where body and mind are refined; those without it must pass through the River Nai, the legendary river of the underworld.

Amid purity and stillness, the pure Maiden—the Yin essence in internal alchemy—dances; within cleanness, the pure Infant—the Yang essence in internal alchemy—sings. Guide the divine Elixir, the Neidan gained through cultivation, to reveal its essence, while guarding against the demons of the Ape and Horse, metaphors for a restless mind and its desires.

Five-Character Regulated Verse: Self-Description

When the heart is clear, sleep grows scarce; when thoughts are pure, auspicious signs abound. Its numinous radiance is like red brocade, and its Elixir Qi like a violet veil of smoke. The Dragon and Tiger, the Yin and Yang essences, grow wings, while the Ape and Horse, restless thoughts, cease their galloping. The Infant and Maiden unite, bringing true joy; the embryo immortal, the image of an immortal embryo formed through internal alchemy, accords with all things in harmony and ease.

东有古精蓝，西城近道生羽翼，猿马罢奔波。婴姹成真乐，胎仙应物和。 和黄县呼殿试韵 东有古精蓝，西城近道庵。南山高翠岭，北海大深潭。霞友玄中问，云朋妙处参。人能清表裹，默默自然谈。 又 蓑结衣揉蓝，身居物外庵。道包天地髓，气运虎龙潭。常有农商至，宁无禅道参。愿公当掷笔，早早悟清谈。 鄠县宰公高怀远见访求 世网包名利，尘笼罩是非。采山寻药去，慕道逐云归。立石闲垂钓，望人早悟机。若能怀远虑，定是达幽微。 赠京兆杨学正 择术立身法，无过志读书。读书便及第，争柰忒名虚。不若搜玄趣，修完大药炉。功成超达去，跨鹤赴仙都。 和岐阳镇张都监韵 嗟身常作观，地水火风成。假合难坚固，真修易炼烹。形神得俱妙，龙虎自然声。响喨聒天地，心中性月明。 赠姚玄玉 心灰忘富贵，意静乐清贫。堪作逍遥客，当为自在人。气中闲养气，神龙虎自然声。响喨聒天地，心中性月明。 赠姚玄玉 心灰忘富贵，意静乐清贫。堪作逍遥客，当为自在人。气中闲养气，神内更颐神。不着纤毫假，才方得至真。 和岐阳赵公绰殿试 大道勿难求，宜乎一志修。速当离火院，休要逐波流。不作蝇蜗客，堪为鸿鹄俦。自然通妙用，掌握内云游。
Interpretation

In the east stands an ancient Buddhist temple, while near the western city live people who cultivate the Dao. They have attained the Way, as though wings had grown from their backs. Their desires, restless as apes and galloping like horses, have also come to rest. The Infant and the Red Maiden—symbols in Daoist internal alchemy of Yin-Yang essence and vital energy—join together, bringing the joy of the perfected person. The Embryonic Immortal, a state attained through cultivation and resembling an immortal in the womb, follows the nature of all things and harmonizes with them.

Matching the Rhyme of County Magistrate He of Huang

In the east stands an ancient Buddhist temple; near the western city is a Daoist hermitage. On South Mountain rise lofty, verdant peaks; beside the northern sea lies a deep and spacious pool. Friends of the rosy clouds, companions in cultivation, question one another about the mysterious principles of the Dao; friends of the clouds, fellow seekers, investigate together in wondrous realms. If one can bring both inner and outer worlds to purity and cultivate in stillness, one will naturally grasp the teachings of the Great Dao.

Another Poem

A garment is sewn from coarse cloth dyed with indigo; I dwell in a Daoist hermitage beyond the world of convention. The Great Dao contains the essence of Heaven and Earth, while Qi circulates through the Dragon-Tiger Pool, a symbol in internal alchemy of Yin and Yang energies meeting and moving through their cycle. Farmers and merchants often come here—how could no one inquire into Chan and the Dao? May you lay down your brush and soon grasp these quiet, mysterious principles.

In Response to County Magistrate Gao Huaiyuan of Hu County, Who Came to Visit and Make a Request

The net of worldly life ensnares us in fame and profit; the prison of the dusty world obscures right and wrong. Go into the mountains to gather herbs and seek out the Way, then follow the clouds home, drawn by longing for the Great Dao. Set a stone upright and fish at ease; may people soon awaken to the essential key to cultivation. With far-reaching aspirations in your heart, you will surely penetrate the profound and subtle principles.

Presented to Yang, Academic Director of Jingzhao

Of all ways to establish oneself in the world, none is better than resolving to study. Study may bring success in the civil service examinations, but the fame it wins is sadly insubstantial. Better to seek the mysterious principles and cultivate the great furnace of medicine, a metaphor for internal alchemy. When your practice and virtue are complete, transcend the world and ride a crane to the immortal capital.

Matching the Rhyme of Zhang, the Military Inspector of Qiyang

I reflect that this body can always serve as an object of contemplation: it is formed from the four great elements of earth, water, fire, and wind. Such a combination is illusory and impermanent, and cannot endure. True cultivation, however, can refine Jing and Qi as if through a process of cooking and smelting. When body and spirit have both reached a wondrous state, the Dragon and Tiger—the symbols in internal alchemy of Yin and Yang energies—will naturally sound forth. Their sound resounds through Heaven and Earth, and the moon of one’s original nature shines forth in the heart.

Presented to Yao Xuanyu

With a heart like cold ashes, one forgets wealth and rank; with a tranquil mind, one is content with poverty. Such a person can be a carefree wanderer and live unbound. Calmly nourish the breath within the breath, and the sound of the Dragon and Tiger will arise naturally. Its ringing voice resounds through Heaven and Earth, and the moon of one’s original nature shines clear in the heart.

Presented to Yao Xuanyu

With a heart like cold ashes, one forgets wealth and rank; with a tranquil mind, one is content with poverty. Such a person can be a carefree wanderer and live unbound. Calmly nourish the breath within the breath, and cultivate the spirit within the spirit. Only by admitting not the slightest trace of delusion can one attain a truly pure and authentic state.

In Response to Zhao Gongchuo of Qiyang in the Palace Examination

The Great Dao is not difficult to seek; the key is to cultivate it with single-minded devotion. One should leave the courtyard of fire as soon as possible—a Daoist image of worldly afflictions and desires—and stop drifting with the current. Do not be like flies or snails, confined by petty desires; become instead a companion to the swan geese, whose aspirations reach far. Then you will naturally master wondrous workings and roam among the clouds in spirit, all within your grasp.

赠虢县段先生 物外绝贪求，清中得进修。木金三间隔，天地两交流。菩萨为亲眷，神仙作侣俦。青莲池上客，黄鹤洞中游。 吟二＋首 迷悟吟 赠凤翔府乐孔月暨道友 养家受辛苦，学道应仙举。养家着外求，学道向内补。养家堕轮回，学道免来去。本是一般人，只争悟 赠凤翔府乐孔月暨道友 养家受辛苦，学道应仙举。养家着外求，学道向内补。养家堕轮回，学道免来去。本是一般人，只争悟不悟。 罪福吟 劝众道友 养家日日贪，学道常知足。养家为妻男，学道离尘俗。养家造罪业，学道成仙福。罪福各自招，天堂对地狱。 苦乐吟 赠凤翔府高谋克暨程先生 养家受煎熬，道修无炙烙。家逼损精神，道炼调经络。家累堕黄泉，道成超碧落。养家学道人，自招苦与乐。 从长吟 寄临洮府权县武功乌林答 家缘堪可恋，因何名火院。道若不可修，海蟾就荣显。愿人早悟斯，学道从长便。物外乐希夷，修完本来面。 离尘吟 赠玉峰李庆长暨众师武功乌林答 家缘堪可恋，因何名火院。道若不可修，海蟾就荣显。愿人早悟斯，学道从长便。物外乐希夷，修完本来面。 离尘吟 赠玉峰李庆长暨众师兄
Interpretation

To Mr. Duan of Guo County

Leave behind the turmoil of the world and put an end to greedy desires. Only with a quiet, clear mind can you make progress and continue your cultivation. Three barriers lie between Wood and Metal, where the energies of Heaven and Earth mingle. Take the bodhisattvas as your kin and the immortals as your companions. Be a guest beside the pool of green lotuses, and roam through Yellow Crane Cave.

Twenty Poems

A Poem on Delusion and Awakening

Presented to Yue Kongyue of Fengxiang Prefecture and fellow Daoists

To support a family is to toil and struggle; to learn the Dao is to cultivate diligently and seek immortality. Making a living for one’s family means constantly seeking outward; learning the Dao and cultivating oneself means enriching oneself inwardly. Focusing only on supporting a family leads into the cycle of rebirth; practicing the Dao’s methods frees one from the comings and goings of life and death. Both begin as ordinary people. The difference lies only in whether they awaken.

A Poem on Sin and Blessing

A word of encouragement to fellow Daoists

Focusing only on supporting a family means craving more day after day; learning the Dao and cultivating means remaining content. Supporting a family is for one’s wife and children; learning the Dao means freeing oneself from worldly affairs. Focusing only on supporting a family may lead one to commit wrongful deeds; practicing the Dao’s methods can build up blessings for immortality. Sin and blessing are each brought upon oneself, and their outcomes are as different as Heaven and Hell.

A Poem on Suffering and Joy

Presented to Gao Mouke of Fengxiang Prefecture and Mr. Cheng

Focusing only on supporting a family inevitably brings hardship; cultivating the Dao spares one from scorching torment. The demands of family life wear down the spirit; cultivation nourishes the channels. Family ties drag one down to the Yellow Springs; success in cultivating the Dao brings one up to the Azure Heavens. Whether one supports a family or learns the Dao, the suffering or joy one ultimately brings upon oneself is a matter of personal choice.

A Long Poem on Following the Dao

Sent to Wu Lingda of Wugong County, Lintao Prefecture

Family ties may seem worth holding dear, but why, then, is home called a “fiery enclosure”—a place where troubles blaze and life brings suffering? If the Dao’s methods could not be mastered, how could Haichan, the Daoist immortal Liu Haichan, have become renowned? May people understand this truth soon: the sooner one cultivates the Dao, the better. Leave the world behind and enjoy the joy of Xiyi, the Daoist realm of subtle stillness. When cultivation is complete, recover your original nature.

A Poem on Leaving the Dusty World

Presented to Li Qingchang of Yufeng and all fellow senior disciples

Family ties may seem worth holding dear, but why, then, is home called a “fiery enclosure”? If the Dao’s methods could not be mastered, how could Haichan have become renowned? May people understand this truth soon: the sooner one cultivates the Dao, the better. Leave the world behind and enjoy the joy of Xiyi, the Daoist realm of subtle stillness. When cultivation is complete, recover your original nature.

金枷悟来碎，玉枷惺来破。妙手解名缰，虔诚敲利锁。迷津不陷身，欲浪难漂我。作个离尘人，物外修仙果。 得遇吟 赠岐阳镇赵公绰殿试暨众道友 不纵马儿颠，不放猿儿耍。心意自不高，人我自然下。修炼身中真，断制身为假。东遇重阳师，西整丹阳马。 逍逼吟 临洮府推高武功，遣人赉书来终南祖庵邀请。予誓不乘骑，加之路遥，不克趋赴。作此以赠之。 因遇无羁绊，通玄养慧苗。心神常坦坦，云水任飘飘。疏散横担醁，优游懒系腰。不唯身自在，更得性逍遥。 行道吟勉门人 皓月照林霜，华轩放彩光。玉炉生宝篆，金鼎酿琼浆。礼数无拘水任飘飘。疏散横担醁，优游懒系腰。不唯身自在，更得性逍遥。 行道吟勉门人 皓月照林霜，华轩放彩光。玉炉生宝篆，金鼎酿琼浆。礼数无拘束，平和得异常。岂思为家计，行道万缘忘。 三奇吟自谕 勘破这尸骸，须当救度壳。直饶五马荣，难牧三奇朴。涤虑灭三彭，洗心按三角。人皆贵名高，我独惊超卓。 证修吟 劝门人宁贴办道 辨铅须灭汞，得汞却生铅。证佛得无量，修仙道有玄。仙佛归一趣，道德在两全。谨谨心宁贴，行持忘要坚。 真一吟
Interpretation

Once understanding is complete, the golden fetters—the attachments that bind people—will shatter; once the mind and spirit are clear, the jade fetters will break as well. Use skillful means to loosen the reins of fame, and a sincere heart to break the chains of profit. In this way, you will not lose your way at the ferry crossing or be swept away by the waves of desire. Become someone free of worldly entanglements, and cultivate the fruits of the Immortal Way beyond the world.

Song on a Fortunate Encounter

Presented to Zhao Zhuo of Qiyang Town, who succeeded in the palace examination, and to all fellow Daoists.

Do not let thoughts gallop wildly like a horse, or let the heart-ape—the restless, unsettled mind—frolic at will. When the mind is no longer arrogant, it naturally lets go of prejudice toward others and attachment to the self. Cultivate the true nature within the body and cut away the mistaken belief that the physical body is the true self. Seek Master Chongyang (Wang Chongyang) in the east, and set Ma Danyang (Ma Yu, a disciple of Wang Chongyang) in order in the west.

Song on Untrammeled Freedom

Prefectural judge Gao Wugong of Lintao sent a letter inviting me to the ancestral hermitage at Zhongnan Mountain. I had once vowed not to ride a horse, and the journey was too long for me to make on foot, so I could not go. I therefore composed this poem for him.

Free of entanglements, one can grasp the profound principles and nurture wisdom. The mind and spirit remain calm and peaceful, drifting freely like clouds and water. I casually hold a wine vessel in my hand, at ease and too unhurried even to fasten my belt. It is not only the body that is free; the nature of the mind becomes even more untrammeled.

Song on Practicing the Way, to Encourage My Disciples

Bright moonlight shines on frost among the trees; an ornate carriage gleams with splendid colors. Precious incense burns in a jade furnace, while nectar is brewed in a golden cauldron. The ritual bows are not confined by elaborate form, and the mind is peaceful and detached. Why should one still worry about household affairs? Devote yourself to practicing the Way, and all manner of cares will fall away.

Song on the Three Wonders, a Self-Admonition

See through this corpse-like body of flesh, and you should save and transcend this mortal frame. Even if you hold high rank and enjoy the honor of a five-horse carriage, you will find it hard to master the Three Wonders—Jing, Qi, and Shen, as they are called in cultivation. Purge distracting thoughts and dispel the Three Peng, spirits said to dwell in the human body and urge people toward wrongdoing; cleanse the mind and harmonize the Three Angles, a Daoist cultivation term for related essentials or loci of practice. Everyone prizes a prominent reputation; I, instead, marvel at the Way of transcendence and excellence.

Song on Realizing and Cultivating

An exhortation to disciples Anning to devote themselves wholeheartedly to practicing the Way.

To recognize lead, a symbolic substance in Neidan practice, one must first eliminate mercury; once mercury is obtained, lead will arise again. Realizing Buddhahood opens a vast, immeasurable realm; in attaining the Immortal Way, too, there is profound mystery. Immortals and Buddhas ultimately converge on the same destination, while both Dao and De must be cultivated. Keep the mind cautious and settled, and hold firmly and steadfastly to your practice.

赠凤证佛得无量，修仙道有玄。仙佛归一趣，道德在两全。谨谨心宁贴，行持忘要坚。 真一吟 赠凤翔府迎祥观众大师 命清得长生，性静能久视。命乃气之名，性乃神之字。气是神之母，神是气之子。子母成真一，真一脱生死。 述怀吟 赠华亭居环堵灵阳子李大乘 食乞且糊口，身投清净户。四攸不成真，一气堪为主。能将性月修，解把心琴抚。灭尽尸与虫，免教苦中苦。 日用吟 赠华亭传灯子张大悟暨众师兄 朝也防心动，暮也防心动。炼气做生涯，颐神为日用。常交龙虎调，不使马猿弄。堪为睡觉人，兔作梦中梦。 固本吟 赠陇州佑德观王道正 识破四假身，修炼个真身。欲要成灵物，须当固本根。清闲无一事，疏散绝纤尘。已作逍遥客，兼为自在人。 无为吟自咏 术法我不会佑德观王道正 识破四假身，修炼个真身。欲要成灵物，须当固本根。清闲无一事，疏散绝纤尘。已作逍遥客，兼为自在人。 无为吟自咏 术法我不会，打坐我不爱。终日乐逍遥，终日占自在。观天行大道，自然得交泰。本师传口诀，无为功最大。 清净吟 赠华亭县宰明威 锻炼这顽心，锻炼这俗意。心死情不生，意灭精自秘。心清气自调，意净神自喜。人能常清净，决证神仙位。
Interpretation

Song of True Unity

I offer my poems to the venerable masters of Yingxiang Monastery in Fengxiang Prefecture. Understand the principles of cultivating nature and life, and you can attain longevity. When your temperament becomes still, you can reach “lasting vision”—the state of sustaining life for a long time and seeing things clearly. “Life” refers to Qi; “nature” refers to Shen. Qi is the mother of Shen, and Shen is the child of Qi. When Qi and Shen unite, they form “True Unity,” a state of cultivation in which Qi and Shen become one. Attain True Unity, and you can transcend life and death.

Song of Reflections

I offer this poem to Li Dacheng, the Master of Lingyang, who lives in a small hermitage in Huating. “I beg for food to sustain myself, and devote myself to a pure and tranquil path” describes living by alms and entering a community devoted to pure cultivation. The “Four Reliances” cannot bring one to the true Dao. Only by preserving the One Qi and taking it as one’s foundation can one find support. If you can cultivate a nature as bright as the moon and learn to harmonize your thoughts, you can dispel the “corpses” and “worms”—impurities within the body that Daoism says obstruct cultivation—and escape layer upon layer of suffering.

Song for Daily Practice

I offer this poem to Zhang Dawu, the Lamp-Bearer of Huating, and his fellow senior brothers. Guard against scattered thoughts in the morning, and guard against them again at night. Make Qi cultivation your daily practice, and nourishing the spirit part of your everyday life. Keep the “Dragon and Tiger”—terms in Neidan that symbolize Yin-Yang, body and mind, and other paired forces—in harmony, and do not let the “Horse and Ape,” metaphors for a restless, unruly mind, run wild. This is how you awaken from the dream of delusion and stop mistaking dreams for reality.

Song of Strengthening the Foundation

I offer this poem to Wang Daozheng of Youde Monastery in Longzhou. See through the body formed by the temporary union of four elements, and cultivate the true body and mind. To become a luminous and aware being, you must hold fast to the foundation. Remain calm and untroubled by trivial affairs; let your mind grow open and relaxed, untouched by worldly dust. In this way, you can become free and at ease.

Song of Wuwei (Self-Recitation)

I offer this poem to Wang Daozheng of Youde Monastery. “I know no magical arts, and I do not enjoy sitting in meditation”: the poem says that I am not skilled in techniques and do not care for sitting meditation. All day I delight in roaming freely; all day I remain calm and at ease. Observe the workings of Heaven and follow the Great Dao, and you will naturally attain “harmonious communication,” a state in which Yin and Yang are united and flow freely together. The oral instruction handed down by my original teacher teaches that practicing through Wuwei—non-action—is the most effective method of cultivation.

Song of Purity and Stillness

I offer this poem to Mingwei, magistrate of Huating County. Temper this stubborn heart; temper worldly thoughts. Let attachment in the heart subside, and desires will no longer arise. When scattered thoughts are dispelled, Jing and Qi will naturally be preserved. With a clear mind, the breath will naturally become harmonious; with pure intentions, the spirit will naturally become tranquil. If people can remain pure and still, they can attain the rank of the immortals.

自然吟 赠陇州萧防判 顿觉万缘空，顿觉心开悟。心猿自然停，意马自然住。龙虎自然调，神气自然固。金丹自然结，神仙自然做。 落魄吟 赠真阳子来灵玉 一身放落魄，衣挂两三索。脱了妻男雠，免受利名缚。坐卧无羁绊，住行无依托。谁知落魄人，内隐踏云脚。 圣功吟 赠陇州李镇国 我有修仙术，说破人惊骇。净裹撮乾坤，空了妻男雠，免受利名缚。坐卧无羁绊，住行无依托。谁知落魄人，内隐踏云脚。 圣功吟 赠陇州李镇国 我有修仙术，说破人惊骇。净裹撮乾坤，空中安鼎鼎。扳倒昆仑山；托起大阳海。山海变桑田，性命久长在。 全真吟 借山堂吟韵 全真日兮金乌飞，全真月兮玉兔归。青龙戏兮投虎溪，是不是兮孰得知。 颂 无有颂 不悟无无迷有有，争知有有却无无。人皆着物物非物，我独如愚愚不愚。 通玄颂 得遇投真修妙果，玄中通晓些儿个。寻思性命不由天，斡运阴阳全在我。 见性颂 一点灵光晃太虚，丹青妙手莫能摹。休将明月闲相比，有缺因缘怎类吾。 和阴阳全在我。 见性颂 一点灵光晃太虚，丹青妙手莫能摹。休将明月闲相比，有缺因缘怎类吾。 和坊州曹解元次子曹守志
Interpretation

A Chant on Naturalness

Presented to Xiao Fangpan of Longzhou.

Suddenly I realize that all my countless concerns have vanished, and my mind opens into clarity and understanding. The “monkey of the mind”—a figure for unruly, hard-to-tame thoughts—naturally grows still; the “horse of intention,” a figure for restless, unrestrained thoughts, naturally comes to rest. The dragon and tiger within me, symbols in Daoist internal alchemy of Yin-Yang and Jing and Qi, naturally harmonize; spirit and original Qi naturally grow firm. The Golden Elixir, the essence formed by refining nature and life through internal alchemy, naturally takes shape, and attaining immortality follows as a matter of course.

A Chant on Life as a Drifter

Presented to Zhenyangzi Lai Lingyu.

I live freely, bound by no conventions, holding my clothes together with just two or three cords. I have cast off the burdens of wife and children and am no longer constrained by fame or profit. I sit and lie down without restraint; I travel and dwell without relying on anything. Who would know that this drifter holds within himself the power to soar among the clouds?

A Chant on Sacred Accomplishment

Presented to Li Zhengguo of Longzhou.

I possess the arts of cultivating immortality; to speak of them would astonish people. I gather Heaven and Earth, the whole cosmos, into stillness, empty my mind of thoughts of wife and children, and escape the bonds of fame and profit. I sit and lie down without restraint; I travel and dwell without relying on anything. Who would know that this drifter holds within himself the power to soar among the clouds?

A Chant on Sacred Accomplishment

Presented to Li Zhengguo of Longzhou.

I possess the arts of cultivating immortality; to speak of them would astonish people. In stillness, I gather Heaven and Earth, the whole cosmos; in emptiness, I set the cauldron and furnace, figures for the place where body and mind are refined and nurtured in internal alchemy. I topple Mount Kunlun and lift up the sea of the sun. Mountains and seas become mulberry fields, yet nature and life endure for ages. The reversal of mountains and seas, and the transformation of ocean into farmland, portray the vast state attained through cultivation.

A Chant on Quanzhen

Composed to the rhyme of “A Chant on Borrowing the Mountain Hall.”

The sun of Quanzhen flies like the Golden Crow, the mythic bird of the sun; the moon of Quanzhen returns like the Jade Rabbit, the white hare said to live on the moon. The Azure Dragon plays as it enters Tiger Creek. Is this truly so? Who can know?

Hymn

Hymn on Nonbeing and Being

Those who do not understand “nonbeing” become attached to “being.” How could they know that clinging to “being” leads back to “nonbeing”? The world clings to external things, unaware that the myriad things are neither real nor unchanging. Only I seem foolish, though I am not truly foolish.

Hymn on Penetrating the Mystery

Encounter the true Dao, and you can cultivate the wondrous fruit. Within its mysterious principles, one can also grasp a few of the paths. To seek and master one’s own nature and life, one cannot rely entirely on Heaven’s decree; the key to turning Yin-Yang lies wholly within oneself.

Hymn on Seeing One’s Nature

A single spark of numinous clarity shines through the Great Void, beyond the skill of even the finest painter to depict. Do not casually compare it to the bright moon: the moon waxes and wanes, so how could it match my nature, which cannot be portrayed?

Hymn on Seeing One’s Nature

A single spark of numinous clarity shines through the Great Void, beyond the skill of even the finest painter to depict. Do not casually compare it to the bright moon: the moon waxes and wanes, so how could it match my nature, which cannot be portrayed?

Composed in response to Cao Shouzhi, the second son of Cao Jieyuan of Fangzhou.

赛过庞公胜陈七，俄惊生死忻然出。愿贤守志莫忘初，定是前程子得一。 和完颜尼福海所闻空中颂四章 口不念经经自念，足不登楼楼自上。家乡悟彻好离乡、心田耕了更无田。 又 行也同时坐也同，大悲手段绝听闻。救拔滞魄与孤魂，出离地狱入天门。 又 大道身中物外求，火裹青莲滴珠露。长在宝瓶为供具，慈悲心起常坚固。 又 无乡无里，有乡有里。起慈起悲，普挈普提。 赠华事张四机宜 不染不着，无为无作。常清常净，真欢真乐。 赠凤翔府灵童张守乡无里，有乡有里。起慈起悲，普挈普提。 赠华事张四机宜 不染不着，无为无作。常清常净，真欢真乐。 赠凤翔府灵童张守清 道大道大，无毁无坏。悟者得之，性命长在。 赠苗－官人 脱尘离俗，通三悟六。养气全神，永占仙福。 赠陇州小麻先生 清心净意，养气全神。功昭行着，得做仙人。 赠陇州染赵先生 恶死离死，好生修生。真清真静，性住命停。 示门人 酒色财气，攀缘爱念。忧愁思虑，非道识见。 又 清闲无事，逍遥自在。不染不着，得超三界。 又 心清意静，气和神定。真息绵绵，灵光莹莹。 又 无为无作，不染不着。命变霜球，性通丹药。
Interpretation

They surpassed Pang Gong and outdid Chen Qi. Suddenly awakening to the great matter of life and death, they gladly transcended it. May worthy people hold fast to their aspirations and never forget their original resolve; then they will surely accomplish something in the days ahead.

Four Songs Heard in the Air after a Conversation with Wanyan Nihai

One does not recite scripture aloud, yet the scripture naturally moves through the heart. One does not climb the tower, yet the tower seems to rise on its own. Once one has fully awakened to the homeland—the true home of one’s original nature—one is glad to leave it. Once the field of the heart has been cultivated to maturity, there is no longer any field to cultivate.

Whether walking or sitting still, one cultivates in the same way. The wondrous method of great compassion and salvation is beyond words. It rescues stranded souls and lonely spirits, freeing them from hell and ushering them through Heaven’s Gate.

The Great Dao is already within oneself, yet people insist on seeking it outside. A blue lotus appears in the fire; dewdrops fall. Abiding for a long time within the precious vessel, one becomes an offering. Once compassion arises, it should be held fast always.

One has no homeland, yet also has a homeland; one clings neither to having a homeland nor to having none, and can be at home in either. Give rise to kindness and compassion, and guide all beings.

Presented to Zhang Siji, an Appropriate Officer in Huashi

Be unstained and free of attachment. Follow Wuwei (non-action), without contrivance. When the heart is always clear and still, true joy and happiness arise.

Presented to Zhang Shouqing, the Spirit-Boy of Fuxiang Prefecture

One has no homeland, yet also has a homeland; one clings neither to having a homeland nor to having none, and can be at home in either. Give rise to kindness and compassion, and guide all beings.

Presented to Zhang Siji, an Appropriate Officer in Huashi

Be unstained and free of attachment. Follow Wuwei (non-action), without contrivance. When the heart is always clear and still, true joy and happiness arise.

Presented to Zhang Shouqing, the Spirit-Boy of Fuxiang Prefecture

The Great Dao is vast and boundless; it can neither be destroyed nor vanish. Those who awaken and attain the Great Dao can preserve their nature and life for a long time.

Presented to Official Miao

Leave behind worldly affairs and understand the three awakenings and six stages of realization in Daoist cultivation. Nurture the original Qi and preserve the spirit, and you can enjoy the blessings of the immortals for a long time.

Presented to Master Xiao Ma of Longzhou

Purify the mind, nurture the original Qi, and preserve the spirit. With evident merit and outstanding good deeds, one can cultivate into an immortal.

Presented to Master Zhao Ran of Longzhou

Loathe death, yet transcend fear of it; cherish life, and cultivate it. Maintain true clarity and tranquility, and the nature will become settled and the vital energy of life firm.

Admonitions to the Disciples

Wine, sex, wealth, and anger; attachment to external circumstances; greed and fixation; sorrow and worry—all are views that do not accord with the Great Dao.

Be quiet and at ease, untroubled by affairs, free and unbound. Be unstained and free of attachment, and you can transcend the Three Realms: the Realm of Desire, the Realm of Form, and the Formless Realm.

Keep the mind clear, the thoughts quiet, the breath even, and the spirit settled. Let the True Breath—deep, fine, and steady inner breathing—continue without interruption, and let the numinous light shine bright and pure.

Follow Wuwei, without contrivance; be unstained and free of attachment. Life transforms like a ball of frost, while one’s nature and spirit become attuned to the elixir, the symbol of Daoist Neidan cultivation.

赠于内奉先生 道眼不明，心地不灵。别无他事，行道不精。 修仙立志集句 同共修仙，万缘一撇。不忘初志，旋添决烈。至死一着，直要道眼不明，心地不灵。别无他事，行道不精。 修仙立志集句 同共修仙，万缘一撇。不忘初志，旋添决烈。至死一着，直要做彻。命似清风，性如明月。 洞玄金玉集卷之五竟 6-洞玄金玉集卷之六 洞玄金玉集卷之六 六言诗 题怡老亭 我有一卮芳酒，待与知音同友。看来尘世忙忙，无似清闲野叟。 又 落魄婪耽因酒，酒饮醉醒曾有。有人问我谁家，家祖扶风莘叟。祖讳觉，字莘叟。 复用前韵赠陇州魏司判 好饮长生仙酒，好向无中寻有。好礼自心为师，好做物外清莘叟。 复用前韵赠陇州魏司判 好饮长生仙酒，好向无中寻有。好礼自心为师，好做物外清叟。 继胡公讲师韵 □张非为妙语，□举世间谈话。□句不如不话，□默默中妙话。拆口字起。 赞史先生
Interpretation

To Master Neifeng, a practitioner of inner Daoist cultivation:

When the eye of the Dao cannot clearly perceive the Great Dao, the heart, too, lacks clarity and awareness. There is no other reason; it is simply that one has not pursued the Dao with sufficient diligence.

Verses on Resolving to Cultivate Immortality

Let us cultivate immortality together and set aside every worldly concern. Do not forget the aspiration with which you began; keep strengthening your resolve. Until life’s end, devote yourself to this one task alone: cultivate until you attain completion. Life is light and free as a clear breeze; nature is pure and bright as the full moon.

Verses on Resolving to Cultivate Immortality

Let us cultivate immortality together and set aside every worldly concern. Do not forget the aspiration with which you began; keep strengthening your resolve. Until life’s end, devote yourself to this one task alone: be sure to cultivate it through to the end. Life is light and free as a clear breeze; nature is pure and bright as the full moon.

End of Volume Five of the Dongxuan Jinyu Collection

Dongxuan Jinyu Collection, Volume Six

Six-Character Poems

Inscribed on the Pavilion for Contented Elders

I have a cup of fine wine, waiting to share it with a kindred friend. Look at the people of the dusty world, bustling about: none is as carefree as an old man in the mountains.

Another Poem

I once sank into ruin and indulgence through wine; at times I drank myself into a stupor, then woke again. Someone asked which family I belonged to: my grandfather, the old man from Xin, was from Fufeng. My grandfather’s name was Jue, and his courtesy name was Xin Sou.

Presented to Wei, Judicial Clerk of Longzhou, in the Rhyme of the Previous Poem

I delight in drinking the elixir of long life and in seeking what is real within the void. I take my own heart as my teacher and follow it with reverence; I wish to be a carefree old man, released from the world’s cares.

Presented to Wei, Judicial Clerk of Longzhou, in the Rhyme of the Previous Poem

I delight in drinking the elixir of long life and in seeking what is real within the void. I take my own heart as my teacher and follow it with reverence; I wish to be a carefree old man, released from the world’s cares.

Continuing the Rhymes of Lecturer Hu’s Poem

□ Zhang is no clever phrase, □ worldly talk, □ a line is better left unsaid, □ in silence alone are there subtle words. The note “begin by splitting the mouth character” indicates that the poem’s lines begin with characters formed by splitting apart the written form of “mouth.”

In Praise of Master Shi

史公得遇，得遇重阳。重阳传授，传授玄黄。玄黄至理，至理不忘。内持修炼，外绝炎凉。水火既济，日月交光。龙吟离位，虎啸坎房。木金间隔，婴姹圆方。刀圭烂饮，知味闻香。神丹结正，晃耀晶阳。风仙来度，显出嘉祥。歌舞三日，辞别街坊。唯云归去，趋赴蓬庄。复入庵内，奄然而亡。观者云集，事理匪常。一灵真性，班列仙行。 歌 济度歌借显出嘉祥。歌舞三日，辞别街坊。唯云归去，趋赴蓬庄。复入庵内，奄然而亡。观者云集，事理匪常。一灵真性，班列仙行。 歌 济度歌借东坡韵
Interpretation

Shi Gong was fortunate to encounter the Perfected Chongyang (Wang Chongyang, founder of the Quanzhen school of Daoism), who then transmitted the Daoist teachings to him. This transmission revealed the profound principles of the Dark and Yellow—the subtle transformations of Heaven and Earth and of Yin and Yang—which he never forgot throughout his life. He cultivated body and mind inwardly, while outwardly cutting himself off from the distractions of worldly relationships, whether warm or cold.

As his cultivation deepened, Water and Fire came into harmony, symbolizing the balance of Yin and Yang, and the light of the sun and moon mingled, symbolizing the union of Yin and Yang energies. The Dragon roared in the Li position, associated with Fire and symbolizing the heart or Yang, while the Tiger howled in the Kan chamber, associated with Water and symbolizing the kidneys or Yin. Wood and Metal were no longer apart; the Infant and the Maiden, terms for the Yin and Yang essences within the body, joined in unobstructed harmony. He partook of a knife-tip measure of the elixir, the tiny dose produced through cultivation, and savored it as though he could smell its fragrance. The divine elixir congealed in perfect purity, shining with brilliant light.

An Immortal came to guide him to salvation, and auspicious signs appeared. For three days he sang and danced, bidding farewell to his neighbors. He said only that he was going home, to Pengzhuang, the Immortal realm. Then he returned to his hermitage and died peacefully. Onlookers gathered, all feeling that this was no ordinary event. His true spirit and original nature entered the ranks of the Immortals.

The song says that the Song of Salvation revealed auspicious signs through this event. Shi Gong sang and danced for three days, bidding farewell to his neighbors and saying only that he was going home to Pengzhuang. He then returned to his hermitage and died peacefully. People gathered to watch, feeling that the event was extraordinary. His true spirit and original nature thereby joined the ranks of the Immortals.

The song is titled “Song of Salvation” and follows Su Dongpo’s rhyme scheme.

我无去就心何处，不摇不动三阳宇。一志超然不外求，万事俱忘常内顾。自衒无拘落魄人，逍遥坦荡乐清贫。身如野鹤无萦击，意似孤云无点尘。无功无法心打坐，闲是闲非耳边过。人来请我求追荐，再三再四难阻面。环墙结夏应加持，日祷一斋非下贱。真经默念起慈悲，救苦咄开地狱门。孤魂滞魄脱枷锁，狂歌狂舞乱纷纷。承斯功德得迁转，祥云引赴瑶池宴。我观世事忒煞空，又把世人当酷劝。求财求财须重义，不义之财如刀利。不如照破事情疏，猛弃妻男大丈夫。莫忘初承斯功德得迁转，祥云引赴瑶池宴。我观世事忒煞空，又把世人当酷劝。求财求财须重义，不义之财如刀利。不如照破事情疏，猛弃妻男大丈夫。莫忘初志休生退，日就月将如我辈。视无所见听无声，不视不听得视听。法体无形形自现，法鼓无声声自鸣。出门入户自迎送，迎送往来通妙用。重阳传授与山侗，我今转付与诸公。自然霞彩通车轼，自然准望神仙职。到此不分西与东，何愁无分继扶风。人还悟此玄玄理，方信蓬瀛指顾中。 慈惠歌藏头拆字
Interpretation

With no thought in my heart of coming or going, where could I go? In the realm of the Three Yangs, where Yang qi is abundant, I remain still and unmoving. With undivided attention, I stand aloof and keep to myself, seeking nothing outside; I forget all the affairs of the world and often turn my gaze inward.

I laugh at myself as an unrestrained, down-at-heel wanderer, carefree and openhearted, content with a life of poverty. My body is unbound, like a wild crane; my thoughts are unstained, like a lone cloud. In meditation I do not deliberately pursue merit or cling to fixed methods. Idle talk and disputes pass by my ears like a breeze.

When people come, again and again, asking me to offer rites for the dead—reciting scriptures or performing Zhaijiao rituals to pray for them—I find it hard to refuse. Those who undertake the summer retreat within the monastery walls deserve support all the more. Daily prayers and the offering of a vegetarian meal are no mean things. Silently reciting the true scriptures, we awaken compassion and issue a command to relieve suffering: the gates of hell open, freeing lonely souls and stranded spirits from their chains, so that they dance with joy. Through this merit, the dead are reborn and rise to higher realms, guided by auspicious clouds to a feast at the Jade Pool.

Seeing how empty all worldly affairs truly are, I earnestly urge people once more: seek wealth with a sense of right and wrong, for ill-gotten gains wound like a sharp blade. Better to see through worldly ties and resolutely leave wife and children behind, becoming a true man of resolve. Do not forget your original aspiration or turn back. Advance day by day and build up your practice month by month, until at last you reach a state like ours.

Look, yet seem to see nothing; listen, yet seem to hear no sound. By not clinging to sight and hearing, one can attain true seeing and hearing. The body of the Dharma is originally formless, yet forms appear of themselves; the Dharma drum is silent, yet its sound arises naturally. As one goes out and enters in, one freely welcomes and sees people off. In every exchange and response, one can penetrate the wondrous workings of the Dao.

Chongyang transmitted the Dharma to Shandong; now I pass it on to you. Naturally, rosy clouds will illuminate your carriage, and you will attain the rank of an immortal. At this stage, east and west are no longer distinguished. Why worry, then, about lacking the conditions to inherit the Dao lineage of Fufeng? Only when people grasp this subtle principle will they believe that such immortal realms as Penglai and Yingzhou are close at hand.

“Song of Compassion and Blessing”: a poem whose lines conceal a message through hidden initial characters and wordplay.

□然幸遇重阳仙，□我俱忘半拖袂。□冠不整效师家，□羊不食非边裔。非边裔，□诀传来十三岁，□戟心肠久已无，□灭烟消三吉髻。□行大善起慈悲，□念哀不整效师家，□羊不食非边裔。非边裔，□诀传来十三岁，□戟心肠久已无，□灭烟消三吉髻。□行大善起慈悲，□念哀人懃劝世。□灵无染永清清，□气调匀常细细。常细细，□种丹田仙踵继。□绵紬绢敌风霜，□惠贫人任破敝。□笔不侵利与名，□舌奚言犬与彘。□来灵物吐红辉，□显教门诗曲缀。□有鹤疏来请予，□宁对我专发誓。□其追荐救亡灵，□志可怜慈可惠。□神默祷本师真，□此申闻阴府诣。□下孤魂滞魄苏，□天超度如舟济。□声歌咏九皋禽，□有青鸾，□志可怜慈可惠。□神默祷本师真，□此申闻阴府诣。□下孤魂滞魄苏，□天超度如舟济。□声歌咏九皋禽，□有青鸾赤凤唳。拆人字起。 普救歌藏头拆字
Interpretation

I was fortunate to encounter Immortal Chongyang, Wang Chongyang, founder of the Quanzhen school of Daoism. My master and I together forgot the world of dust, as though our sleeves were joined. Though my clothes and cap were in disarray, I followed my master’s household ways. The sheep refused to eat grass, not because it had been born in a remote land.

This set of instructions was passed down when I was thirteen. My stubborn heart had long since been subdued, and the firework-like troubles of the world had faded away; the Three Auspicious Knots in my hair, a Daoist hairstyle, were no longer visible. I did good wherever I could, awakened compassion, kept pity for others in my heart, and diligently urged people toward moral transformation.

My mind and spirit were clear and unstained; my breath was harmonious, even, fine, and slow. By persisting in this practice, one can cultivate the internal elixir of Neidan within the Dantian, allowing the Immortal Way to continue. Garments of cotton, silk, and fine silk can ward off wind and frost; even when my clothes are worn, I am willing to give them to the poor. I do not put brush to paper for private gain or fame, so why should my words dwell on vulgar matters such as dogs and pigs?

A numinous being descended, breathing forth a red radiance. The religious teaching appeared, and poems and songs were composed in response. Someone sent a letter borne by a crane, inviting me to go. I would rather swear this to my face: I will perform rites for the dead and deliver their spirits to salvation. This intention deserves compassion and generous kindness.

In silence, I prayed to the true spirit of my original master and reported the matter to the underworld. May the lonely souls and lingering spirits below awaken and be delivered, ascending to Heaven as if crossing dangerous rapids by boat. A song gives voice to the birds of the Nine Marshes, while azure luan birds and crimson phoenixes cry out.

This “Song of Universal Salvation” was composed using an acrostic and character decomposition.

□色水流梁栋间，□乌月兔来处。□诚守道得真欢，□意常清通妙语。通妙语，□论传玄锺与吕。□诀复授王风仙，□侗得遇获深趣。□观玉姹洞中歌，□喜金婴空裹舞。空裹舞，□年陕右居环堵。□来月往猿停马，□灭烟消龙缠虎。□然牒发到山东，□德人来祷内补。□冠重整来追荐，□之加持报乡土。□齐魂魄出黄泉，年陕右居环堵。□来月往猿停马，□灭烟消龙缠虎。□然牒发到山东，□德人来祷内补。□冠重整来追荐，□之加持报乡土。□齐魂魄出黄泉，□历云游归紫府。归紫府，□之云鹤不我拒。□哉普救免轮回，□子超升仙尽与。 发叹歌
Interpretation

Water, the color associated with the Five Phases, flows between the roof beams; the Golden Crow and Jade Rabbit, symbols of the sun and moon, rise from where they belong. With sincere devotion to the Dao, one can attain the joy of cultivating the true. When the mind remains clear and open, one can grasp words of mystery. Having understood these subtle teachings, one can expound their profound principles and speak of the Daoist arts of Zhongli Quan and Lü Dongbin. The secret essentials were then passed on to Wang Fengxian, enabling him to enter their deepest meaning.

One watches the Jade Maiden, the Yin essence spoken of in internal alchemy, sing within the cave, and rejoices as the Golden Infant, the Yang spirit spoken of in internal alchemy, dances in the sky. As the Golden Infant dances, the cultivator dwells in a humble house in western Shaanxi. The sun and moon come and go; the monkey mind grows still and the horse mind is tamed—the monkey and horse standing for thoughts and intentions that race about without rest. The smoke disperses, and the Dragon and Tiger entwine, symbols in internal alchemy of the two Qi energies of Yin and Yang.

The document arrives in Shandong. A person of deep virtue comes to pray, seeking support for inner cultivation. A crowned officiant restores his proper bearing and comes to perform rites for the deceased, repaying the community through the power of Daoist practice. He brings the souls into order and stillness, freeing them from the Yellow Springs. They travel through the clouds and return to the Purple Palace, the celestial abode of the immortals in Daoism. Once they have returned to the Purple Palace, the cloud-dwelling cranes will not turn me away. May all beings be saved from the cycle of rebirth; may all the disciples ascend to immortality.

A Song of Lamentation

芝阳道友访文登，非是寻芳觅翠荣。具说宰公投尺牍，邀予掌醮救亡灵。救亡灵，事最好，有些小事当分剖。惟恐后进相效颦，赶斋赴醮不修道。不修道，怎了仙，了仙须炼气绵绵。倒卷辘轳灯树落，斡旋宇宙性灵圆。性灵圆，当积行，引人回首归清净。慈悲援溺布桥梁，恻隐扶危立梯隥。立绵。倒卷辘轳灯树落，斡旋宇宙性灵圆。性灵圆，当积行，引人回首归清净。慈悲援溺布桥梁，恻隐扶危立梯隥。立梯隥，作渡舟，度人物外做真修。柰何道友求追荐，孜孜祷我救阴囚。救阴囚，如何是，予乃无为清净士。未尝趁醮和天尊，不会登坛行法事。行法事，请黄冠，洁己登坛作内观。予应加持处环堵，默祷本师天仙官。天僖官，重阳也，发叹起慈行悯化。千重地狱枷锁开，一切亡灵罪情舍。罪情舍，暨孤魂，同游紫府入仙门。不夜乡中得真乐，长春洞裹捧金蹲。 和胡讲师韵
Interpretation

Daoist friend Zhiyang visited Wendeng not to wander among mountains and flowers or seek out beautiful scenery. He told me in detail that Lord Zai had written to invite me to preside over a Zhaijiao rite, a Daoist ritual of offerings and prayer, to deliver the souls of the dead.

Delivering the dead is a fine undertaking, but certain principles must be made clear. My only concern is that later generations will imitate this practice, hurrying from purification rites to ritual services while neglecting their own cultivation. How can one become an immortal without cultivating the Dao? To become an immortal, one must refine Qi (vital energy) without interruption.

Setting the Qi mechanism in motion is like reversing a well’s windlass or tipping over a lamp tree. It harmonizes the transformations between Heaven and Earth and brings one’s nature and spirit to completion. Once these are complete, one must also accumulate good deeds and guide people to turn their minds and bodies back toward purity. With compassion, rescue those in danger and build bridges for them; with sympathy, support those in hardship and set ladders in place.

Ladders and ferries are made to carry living beings across. Beyond this, one must also practice diligently outside the dusty world. Yet my Daoist friend insists on asking me to offer prayers for the dead, earnestly entreating me to deliver captive souls in the netherworld.

How, then, should one deliver the souls of the dead? I am a cultivator of Wuwei (non-action) and purity. I never hurry to Zhaijiao rites or accompany the Celestial Worthies in their work, nor do I mount an altar to conduct ritual services. If a rite is to be performed, a Daoist priest should first purify body and mind, then ascend the altar and concentrate on inner contemplation.

I pray only in silence to the Heavenly Immortal Official, my original teacher, within my small, humble room. The Heavenly Immortal Official refers to the Perfected Chongyang. Moved by the suffering of the world, he aroused compassion and set out to teach living beings, loosening the fetters of the layered hells and easing the karmic burdens of all the dead. Once their karmic burdens are dissolved, even lonely souls can travel together to the Purple Palace in the immortal realm, enter the gates of the immortals, and enjoy true happiness in a land without night, holding golden cups in the Cave of Eternal Spring.

A poem exchanged in response to Lecturer Hu’s poem.

重阳真人寻友，东游宁海。三髻懒汉选仙，西访长安。长安大道，如何者哉。堪放落魄，宜弃婴孩。既通玄趣，当补形骸。抽添运用，次叙挨排。飞乌走兔，双戏俱皑。烟消火灭，锐挫强摧。断除烦恼，洗涤尘埃。心无染着，齿免拐拐＝鸹ㄒ赏，玉树栽培。火生慧草，水长灵荄。常教灵焰次叙挨排。飞乌走兔，双戏俱皑。烟消火灭，锐挫强摧。断除烦恼，洗涤尘埃。心无染着，齿免拐拐＝鸹ㄒ赏，玉树栽培。火生慧草，水长灵荄。常教灵焰泼泼，无令神水溃溃。常教命灯明朗，无令性烛沉埋。寻访同心同德，讲论有倚有挨。三尸拜降方寸，六贼难会九垓。要斡旋壶中日月，须倒颠洞裹山隈。得自然爱欲星散，得自然人我星暋４笏幥屐`于玉鼎，胎仙歌舞于瑶台。堪叹利名之切切，堪叹生死之哀哀。好把尘缘大家勘破，休教走骨时暂狂乖。决要炼形如同槁木，决要降心有若死灰。异日丹成九转，携云同赴蓬莱。 立身法
Interpretation

Perfected Chongyang went in search of a friend, traveling east to Ninghai; the Three-Tufted Idler sought the path to immortality, heading west toward Chang’an. What, exactly, is the Great Dao of Chang’an like? It can free people from poverty and hardship, and it is suited to those willing to let go of childish attachments. Once you have grasped its profound principles, you should nurture body and mind and strengthen your physical form.

In cultivation, you must master the sequence for drawing in and adding to the energies. “Flying Crow” and “Running Hare” are symbolic expressions in Daoist Neidan (internal alchemy), referring to the movement of Yin-Yang energies; they must be brought together and harmonized. When the smoke clears and the fire dies down, its fierce blaze subsides, and forceful sharpness is restrained. In this way, you cut off afflictions, cleanse the stains of the world, and free the mind from attachment. Several characters in the scripture at this point are corrupt. It then uses images of a jade tree taking root, a wisdom herb growing, and a numinous root being nourished to portray the gradual strengthening of body and mind and the growth of spiritual awareness through cultivation.

Keep the numinous flame in constant motion, and do not let the divine water dissipate; keep the lamp of life shining, and do not let the candle of innate nature grow dim. “Numinous flame,” “divine water,” “lamp of life,” and “candle of innate nature” are all metaphors for Neidan cultivation, referring to the practitioner’s Jing, Qi, and Shen and to how they move within the body. Seek out like-minded companions and discuss the principles of the Dao together. The Three Corpses—the turbid influences said in Daoism to hinder cultivation—are subdued within the heart, while the Six Thieves, a metaphor for sensory desires that disturb the mind, can no longer intrude from every direction.

To harmonize Yin-Yang within body and mind, you must overturn ordinary attachments and distinctions. Then desire will naturally fade, and the opposition between self and others will grow faint. Several lines later in the scripture are corrupted; the images of a jade cauldron and a jasper terrace nevertheless continue to depict the state of cultivation. It is lamentable that people pursue fame and gain so urgently, and lamentable too that they fear the troubles of life and death. Together, see through the entanglements of the world, and do not let body and mind briefly lose control and stray from the right path. You must refine and nurture the body until it is still as a withered tree; you must subdue the mind until it is settled like dead ash. When the Nine-Turn Elixir is complete, you can ride the clouds together to Penglai.

The Method of Establishing Oneself

The method of securing body and life has already been made clear: keep a firm rein on the galloping horse of thought, and tightly lock up the restless monkey of the heart. Give up stinginess and greed, and subdue the self-centered mind and the distinction between self and others. You must refine and nurture the body until it is still as a withered tree; subdue the mind until it is settled like dead ash. When the Nine-Turn Elixir is complete, you can ride the clouds together to Penglai.

立身之法，分明说破。意马牢擒，心猿紧锁。戒断悭贪，伏降人我。乖。决要炼形如同槁木，决要降心有若死灰。异日丹成九转，携云同赴蓬莱。 立身法 立身之法，分明说破。意马牢擒，心猿紧锁。戒断悭贪，伏降人我。节慎语言，堤防口过。莫起风波，休生烟火。忙裹偷闲，闹中趖躲。修仁蕴德，消灾灭祸。退己进人，亦成仙果。 〔说十了〕 十了功乃内事，非眼前境界，真清真净，自然得之。 项中霞彩流，眼中光明流，耳中冲和流，鼻中玉柱流，口中甘津流，心中真火流，脐下黄河倒卷流，木金随波运转流，自然天地两交流，十分功满性风流。 联句
Interpretation

The principles for conducting oneself in the world have already been made clear: firmly govern scattered thoughts and gather the mind and spirit. Give up stinginess and greed, and overcome the habit of thinking only of yourself and not of others. Speak with care to avoid verbal missteps. Do not provoke disputes or invite trouble. Make time for self-cultivation even when busy, and learn to withdraw from turmoil amid the clamor. Practicing benevolence can avert calamity and misfortune; restraining yourself for the benefit of others can also bring you to the Dao of the immortals.

[On the Ten Accomplishments]

The “Ten Accomplishments” are practices of inner cultivation, not states that can be seen outwardly. They arise naturally only when one has truly become pure and unified.

Radiant clouds flow through the neck; light moves in the eyes; a peaceful energy circulates in the ears; a jade pillar seems to rise and fall in the nose; sweet fluid forms in the mouth; true Fire turns in the heart; and below the navel, the Yellow River seems to flow backward. Wood and Metal—terms in Neidan that symbolize the union of Yin-Yang and the Five Phases—move naturally in step with the activity of Qi. The energies of Heaven and Earth then mingle as well. When the practice is complete, one’s nature and spirit both become open, free, and wondrous.

Couplet

Those who have cast off the bonds of fame are the lofty sages of the Three Islands; those who have broken free of the shackles of gain are the immortals of the Ten Continents. To follow the path of longevity, one should practice the method of “reversing the current.” As Wood and Metal move in step with the activity of Qi, the energies of Heaven and Earth mingle naturally; when the practice is complete, one attains a state in which nature and spirit are open, free, and wondrous.

Couplet

摆脱名缰三岛客，掣开利锁十洲仙。长生路径当修倒卷流，木金随波运转流，自然天地两交流，十分功满性风流。 联句 摆脱名缰三岛客，掣开利锁十洲仙。长生路径当修补，不死根芽好炼烹。修心要厂长生客，炼性当为活死人。炼气气和神踊跃，修真真净性玲珑。专心学道须通道，坚志修仙决遇仙。谁知神秀过才秀，我觉心明胜眼明。心没攀缘神彩秀，气无凝滞性灵圆。水中焰迸三丹结，火裹莲生一性灵。学道男儿无我相，修仙烈士没人情。忘上博来心上悟，道中通得妙中玄。梦裹曾收无影剑，法中去了有情心。尘中无染心中悟，道上通玄性上灵。阴裹藏阳阳烜赫，命中养性性玲珑。学道须凭心决烈，修仙全在志坚刚。石女吹箫鸾凤舞，。尘中无染心中悟，道上通玄性上灵。阴裹藏阳阳烜赫，命中养性性玲珑。学道须凭心决烈，修仙全在志坚刚。石女吹箫鸾凤舞，泥牛入海虎龙和。玲珑玉姹敲龙角，惺洒金婴跨虎腰。瑶池殿下青鸾舞，阆苑宫中白鹤飞。袖裹青蛇三尺剑，腹中白虎九还丹。青霞宫裹收红雪，碧玉岩前赏赤松。心清意净天堂路，意乱心荒地狱门。斡旋决仗无为力，造化全凭清净功。一袖拂开沙世界，三丹结正大罗仙。捉住亘初灵底物，得观元始本来真。六六阴消丹灿灿，三三阳聚性灵灵。云根水骨归金鼎，汞髓铅精聚玉炉。速把我人山放倒，急将龙虎穴冲开。踏碎龟蛇真活计，和调龙虎好生涯。若要姹婴双戏鼎，须教日月两同宫。鼎内精金生归金鼎，汞髓铅精聚玉炉。速把我人山放倒，急将龙虎穴冲开。踏碎龟蛇真活计，和调龙虎好生涯。若要姹婴双戏鼎，须教日月两同宫。鼎内精金生五彩，炉中美玉结三光。兔走乌飞投气海，龙吟虎啸入神京。心猿紧锁丹无漏，意马牢擒性自明。降住天关并地轴，斡旋坎虎与离龙。猿颠马劣难成道，虎远龙蟠易见真。心中事少忧愁少，性上尘多疾苦多。有有有中非有有，无无无裹有无无。
Interpretation

Only those who break free from the bonds of fame and profit can roam at ease as immortal guests among the Three Islands and Ten Continents. The path to longevity requires cultivation, and the foundation of immortality must be carefully nurtured, like an elixir in the making. To cultivate the heart, one should set one’s sights on longevity; to refine one’s nature is to transcend life and death. When the breath is harmonious, the spirit becomes lively and vigorous. By cultivating the true Dao, one makes one’s nature pure and clear. Those who devote themselves to studying the Dao must truly understand its principles; those steadfast in their aspiration to become immortals will eventually encounter the immortal Way.

Who can know that spiritual refinement surpasses outstanding talent? I believe that inward understanding surpasses keen eyesight. When the heart seeks nothing outside itself, the spirit becomes clear; when the breath flows without obstruction, one’s nature becomes whole and wondrous. Flames bursting from water symbolize the coalescence of the Neidan (internal alchemy); a lotus blooming in fire symbolizes the manifestation of one’s nature. Those who study the Dao should forget their attachment to the self, and those who cultivate immortality should let go of worldly concerns. Forget the outward pursuit of vast knowledge and turn inward to realize the truth within the heart. Only by understanding the principles can one grasp their mystery. In a dream, one once received a formless sword; in cultivation, one lets go of attachments born of emotion. Untainted by the world, one can realize the Dao within the heart; understanding its mysteries, one’s nature becomes bright and numinous. Yang is concealed within Yin, and its Qi grows strong; nurture one’s nature within life, and that nature becomes clear and radiant.

To study the Dao requires a resolute heart; to cultivate immortality depends entirely on a steadfast aspiration. The stone maiden plays the flute and the phoenixes dance; the clay ox enters the sea, and tiger and dragon harmonize. These are strange images describing the harmony of Yin and Yang and the union of body and mind. The delicate Jade Maiden, symbolizing feminine Qi, strikes the dragon’s horn; the lucid Golden Infant, symbolizing masculine Qi, mounts the tiger’s back. Beneath the Jade Pool Palace, blue phoenixes dance; in the Palace of Langyuan, white cranes soar. A three-foot green snake sword is hidden in the sleeve, while the White Tiger’s Ninefold Return Elixir, a Neidan term for an elixir formed through repeated refinement, coalesces in the abdomen. Gathering red snow in the Green Cloud Palace and admiring the red pine before the Jade-Green Cliff are both images of stages in cultivation.

A clear heart and tranquil intent are the road to heaven; when the heart and intent are in turmoil and one’s nature lies neglected, it is as though one were heading toward hell. The key to transformation lies in Wuwei (non-action); the work of creation and generation depends entirely on cultivation through purity and stillness. With a sweep of the sleeve, brush aside the dusty world. When the three elixirs coalesce, one becomes a Great Luo Immortal. Grasp the original, wondrous nature and one can behold the truth that has been there since the beginning. As the sixfold Yin Qi recedes, the Neidan shines brilliantly; as the threefold Yang Qi gathers, one’s nature grows luminous. The root of clouds and bones of water return to the Golden Cinnabar Cauldron; the marrow of Mercury and essence of Lead gather in the Jade Furnace. These are Neidan images for the gathering of Jing and Qi and their refinement in the furnace.

Quickly topple the mountain of attachment to “self” and “other,” and break through the portal where dragon and tiger meet. Shatter the old pattern of tortoise and snake entwined; harmonizing dragon and tiger is the true path of cultivation. For the Maiden and the Infant to unite in the cauldron, the sun and moon must dwell together in one chamber, symbolizing the union of Yin and Yang. Refined gold blooms into five colors within the cauldron; fine jade gathers into three lights in the furnace. As the rabbit runs and the crow flies—a metaphor for the movement of the moon and sun—send the breath into the Sea of Qi. When dragon roars and tiger howls, direct Jing and Qi into the Divine Capital, a vital site within the body for cultivation. Restrain the mind-monkey, and the Neidan will not dissipate; tame the intent-horse, and one’s nature will naturally grow clear. Subdue the Celestial Gate and Earth Axis, and harmonize the Kan tiger and Li dragon, terms in Neidan for water and fire, Yin and Yang, so that body and mind move in concert.

When the heart and spirit are agitated and thoughts cannot be controlled, it is difficult to attain the Dao. When dragon and tiger remain apart and Yin and Yang do not meet, it is hard to see one’s true nature. The fewer entanglements in the heart, the fewer sorrows one bears; the more one’s nature is obscured, the more distress and suffering arise. What is called “being” is not truly being; what is called “nonbeing” is not absolute nonbeing. The final two lines mean that one must not cling to either being or nonbeing, but must grasp the truth that transcends their distinction.

〔归山操〕 钰因与僧烛律师、殿试范寿卿，於郡城之北三教堂，一日焚香宴坐，有王大师抱琴而来鼓之。日昃，作琴无无。 〔归山操〕 钰因与僧烛律师、殿试范寿卿，於郡城之北三教堂，一日焚香宴坐，有王大师抱琴而来鼓之。日昃，作琴操《归山操》，盖钰有归真之意也。 能无为兮无不为，能无知兮无不知。知此道兮谁不为，为此道兮谁复知。风萧萧兮木叶飞，声嗷嗷兮雁南归。嗟人世兮日月催，老欲死兮犹贪痴。伤人世兮魂欲飞，嗟人世兮心欲摧。难可了兮人间非，指青山兮当早归。青山夜兮明月飞，青山晓兮明月归。饥餐霞兮渴饮溪，与世隔兮人不知。无乎知兮心欲摧。难可了兮人间非，指青山兮当早归。青山夜兮明月飞，青山晓兮明月归。饥餐霞兮渴饮溪，与世隔兮人不知。无乎知兮无乎为，此心灭兮那复疑。天庭忽有双华飞，登三宫兮游紫微。 〔委形赞〕 癸卯岁，师父丹阳真人，一日俄肆笔而书，名曰《委形赞》。是岁果蝉蜕，故集於是。
Interpretation

Returning to the Mountain

Yuyin had once sat in quiet meditation, burning incense at the Three Teachings Hall north of the prefectural city, together with the monk Master Zhu, a Vinaya teacher, and Fan Shouqing, who had taken the palace examination. One day, Master Wang came with a qin and played for them. As the sun was sinking in the west, Yuyin composed the qin piece Returning to the Mountain, expressing his resolve to turn toward the true Dao.

One may practice Wuwei (non-action) and yet leave nothing undone; one may know everything and yet seem to know nothing. If one understands this Dao, who would still insist on acting? If one can truly follow it, who would claim to know everything? The autumn wind sighs, leaves drift down, and geese cry mournfully as they fly south. How sorrowful that time rushes by in this human world: people grow old and near death, yet remain greedy and lost in delusion. Thoughts of all that goes on in the world unsettle the spirit and fill the heart with grief. The turmoil of human life is hard to resolve. Better to point toward the green mountains and return there soon.

Night falls on the green mountains, and the bright moon rises; day breaks over the mountains, and the moon sinks in the west. When hungry, one feeds on the vapors of rosy clouds; when thirsty, one drinks from mountain streams. From then on, one lives apart from the world, unknown to anyone. If one understands nothing, the heart may still be unable to escape sorrow. The turmoil of human life is hard to resolve. Better to withdraw to the green mountains soon. At night the bright moon rises; at dawn it vanishes. When hungry, one feeds on clouds; when thirsty, one drinks from streams, living apart from the world, unknown to anyone. When one reaches a state of knowing nothing and doing nothing, the heart’s attachments dissolve, and doubts fall away. Suddenly, two radiant blossoms appear in the heavenly court. Then one ascends to the Three Palaces and roams the Purple Tenuity, the celestial realm where the Emperor of Heaven resides among the stars.

Ode on Entrusting the Body

In the guimao year, my master, Perfected Danyang, suddenly took up his brush and wrote this piece, titled Ode on Entrusting the Body. “Entrusting the body” means letting go of, or handing over, this physical form. That year, Perfected Danyang indeed departed this life as a cicada sheds its shell, and so this piece has been included here.

卫身之光，照耀非常。卫身之兽，风云前后。大哉登真，委形而寿。绀发青眉，红颊素肌。如龙换骨，如蝉蜕皮。不作易性，奚为空衣。兀然若睡，卧篑而归。大哉登真，路入青溟。麟随绛节，凤牵朱軿。呜鸾佩发青眉，红颊素肌。如龙换骨，如蝉蜕皮。不作易性，奚为空衣。兀然若睡，卧篑而归。大哉登真，路入青溟。麟随绛节，凤牵朱軿。呜鸾佩玉，履虚步云。超受真诰，上登玉宸。天路何长，天人飞翔。摐金拊石，散花烧香。声动三界，众来十方。群魔钦仰，六丁惊遑。灵颖斯成，幸无灾螟。却顾松栢，非为遐龄。山有时崩，海有时田。长地久，永为列仙。 洞玄金玉集卷之六竟 7-洞玄金玉集卷之七 洞玄金玉集卷之七 论恩 天地日月父母恩，不能使我脱沉沦。 弟兄姊妹暂相识，妻妾儿孙愈不亲。 幸遇风仙传秘诀，致令马钰得良因。 断情割爱调龙虎，绝虑忘机产凤麟。 玉内生金丹结宝，水中养火气安神。 师恩深重终难报，誓死环墙炼至真。 词 十报恩本名瑞鹧鸪 山侗一愿报师恩，物外生涯世罕闻。锻炼玉炉三涧雪，修完金鼎一溪云。 蛟龙宜向火中溉，猛虎堪於水报师恩，物外生涯世罕闻。锻炼玉炉三涧雪，修完金鼎一溪云。
Interpretation

The divine radiance protecting the body shines exceptionally bright; divine beasts guard them before and behind, circling like wind and clouds. Great indeed are those who attain the Dao and ascend to the ranks of the perfected: they let go of the body yet gain long life. Their hair is blue-black, their brows deep green, their cheeks rosy, and their skin fair. They are like dragons shedding their skin and changing form, or cicadas casting off their old shells. Without transforming their former mode of life, how could they be said to have shed an empty shell? They lie peacefully and still, as if asleep, and pass away upon a bamboo mat.

Great indeed are those who attain the Dao and ascend to the ranks of the perfected, setting out on the road to the azure heavens. Qilin follow their red ceremonial procession, while phoenixes draw their vermilion carriage. Luan birds sing, and jade pendants ring; they tread the open sky, enter the clouds, receive the True Edicts—celestial documents bestowed upon perfected immortals—and ascend to the Jade Palace. How far-reaching the heavenly road! Celestial beings and perfected immortals fly freely. They strike instruments of gold and stone, scatter flowers, and burn incense. Their music resounds through the Three Realms—the Desire Realm, Form Realm, and Formless Realm—and beings from the ten directions come forth. Demons bow in reverence, while even the Six Ding, the six yin spirits of Daoist teaching, tremble with alarm. Through this, their wondrous cultivation is brought to completion, and, fortunately, no calamity assails them. They look back at the pines and cypresses, yet seek no mere longevity: mountains can collapse, and seas can turn into fields. Only through long-lasting cultivation of the Dao can one take one’s place forever among the immortals.

Dongxuan Jinyu Ji, Volume Six, ends.

Dongxuan Jinyu Ji, Volume Seven

On Gratitude

The kindness of Heaven and Earth, the sun and moon, and my parents cannot free me from sinking into suffering in the cycle of life and death.

Brothers and sisters are only temporary companions; wives, concubines, children, and grandchildren cannot be a true source of support.

Fortunately, I encountered the Immortal Feng, an honorific for an immortal surnamed Feng, who taught me the secrets of cultivation and gave me, Ma Yu, this precious opportunity.

I sever emotional attachments and relinquish craving; I harmonize the dragon and tiger, symbols of the Yin and Yang energies in Daoist internal alchemy. I cast aside distracting thoughts and forget clever contrivances, cultivating numinous beings like the phoenix and qilin.

A Golden Elixir forms in the jade furnace, and from it the precious elixir congeals. I nurture fire in water, steadying my breath and calming my spirit.

My master’s kindness is profound, and I can never repay it fully. I vow to remain in the master’s lineage until death and cultivate the most authentic Dao.

Ci

“Tenfold Gratitude,” originally titled “Auspicious Partridge.”

Shantong is wholly intent on repaying his master’s kindness. Few in the world understand this life beyond the dust of the world. In the jade furnace, I refine “Snow in Three Ravines”; in the golden tripod, I cultivate “Clouds over One Stream.”

The flood dragon should be nurtured in fire; the fierce tiger is suited to water… (The source text ends here with “repaying the master’s kindness,” using internal alchemy terms such as dragon and tiger, water and fire, to express cultivation and gratitude to the master.)

Shantong is wholly intent on repaying his master’s kindness. Few in the world understand this life beyond the dust of the world. In the jade furnace, I refine “Snow in Three Ravines”; in the golden tripod, I cultivate “Clouds over One Stream.”

蛟龙宜向火中溉，猛虎堪於水裹焚。一粒神丹光透璧，不神神彩独超群。 又 山侗二愿报师恩，立誓修行志炼心。火焰灭除火养木，水银枯尽水生金。 木金三间通玄路，水火同流结宝岑。久视大丹成不漏，携云归去绝升沉。 又 山侗三愿报师恩，锻炼灵胎在玉京。铅汞烹煎先有验，虎龙交媾岂无声。 三光并秀超三昧，五岳同峰出五行。三五丹成真造化，自然云步访蓬瀛。 又 山侗四愿报师恩，天地收来入宝瓶。日月山川添壮观，虎龙婴姹得安宁。 清轻浊丹成真造化，自然云步访蓬瀛。 又 山侗四愿报师恩，天地收来入宝瓶。日月山川添壮观，虎龙婴姹得安宁。 清轻浊重阴阳正，博厚高明品物灵。赫赤丹成全性命，超然跨鹤过天庭。 又 山侗五愿报师恩，酒色气财誓不侵。便把日乌先赶退，次将月兔更牢擒。 月轮重显无圆缺，日色增辉没缩沉。功满丹成何处去，得超云汉绝阳阴。 又 山侗六愿报师恩，坦荡逍遥不惹尘。识破假躯端的假，研穷真性的端真。 方知可道非常道，始觉不神所以神。清净丹成乘赤六愿报师恩，坦荡逍遥不惹尘。识破假躯端的假，研穷真性的端真。 方知可道非常道，始觉不神所以神。清净丹成乘赤凤，大罗天上赏长春。 又
Interpretation

The flood dragon is suited to quenching in fire, while the fierce tiger is suited to being refined in water. Refine a single divine elixir, and its radiance shines through jade; its numinous brilliance stands alone, surpassing all others.

Again

Shan Dong (the author’s self-designation) made a second vow: to repay his master’s kindness, he swore to cultivate and refine his heart. When the flames subside, wood is nurtured in the fire; when the mercury is spent, gold is born in the water.

Wood and gold unite, opening a passage through the mysterious Dao; water and fire flow together, condensing into a precious peak of elixir. After long cultivation, the great elixir of long life is perfected without loss. Then one may ride the clouds away, transcending all rising, falling, and ebbing.

Again

Shan Dong made a third vow: to repay his master’s kindness by forging the spirit embryo in Jade Capital, the celestial palace of Daoist belief. Lead and mercury undergo refinement and first show signs of their effects; when tiger and dragon unite, how could there be no response?

The three lights of sun, moon, and stars shine together, surpassing samadhi, the state reached through focused cultivation. The Five Sacred Mountains join to form one peak, rising beyond the constraints of the Five Phases. When the elixir of the three-five number is perfected, it is true creation and transformation; one may naturally tread the clouds toward Penglai and Yingzhou, the fabled realms of the immortals.

Again

Shan Dong made a fourth vow: to repay his master’s kindness by gathering Heaven and Earth into a precious vessel. The sun, moon, mountains, and rivers thereby grow more splendid, while the tiger and dragon, the infant and maiden—terms in internal alchemy for corresponding vital essences within Yin-Yang or body and mind—come to rest.

The clear and light, the turbid and heavy, each return to their proper place. Thus the Dao of the elixir is accomplished, and one may naturally tread the clouds toward Penglai and Yingzhou.

Again

Shan Dong made a fourth vow: to repay his master’s kindness by gathering Heaven and Earth into a precious vessel. The sun, moon, mountains, and rivers take on added splendor, while the tiger and dragon, the infant and maiden, come to rest.

The clear and light and the turbid and heavy each settle in their proper place; Yin-Yang is harmonized, and all things reveal their numinous nature. When the scarlet elixir is perfected, nature and life are preserved. Then one may soar serenely on a crane, flying beyond the heavenly courts.

Again

Shan Dong made a fifth vow: to repay his master’s kindness, he swore not to be tempted by wine, sex, anger, or wealth. First he drives back the Golden Crow, the mythic sun bird, then firmly seizes the Moon Hare, the rabbit said to dwell in the moon.

The moon’s disk reappears, no longer waxing or waning; the sunlight grows brighter, no longer fading or setting. When cultivation is complete and the Golden Elixir perfected, one may cross beyond the River of Heaven, transcending the bonds of Yin-Yang’s transformations.

Again

Shan Dong made a sixth vow: to repay his master’s kindness with an open heart, free and at ease, untouched by worldly dust. He sees clearly that the illusory body is indeed illusory, probes deeply into his true nature, and recognizes its reality.

Only then does he understand that the “Dao” that can be spoken is not the eternal Dao; only then does he grasp that what seems devoid of the numinous is precisely where the mystery lies. When the pure elixir is perfected, he ascends on a red phoenix and enjoys the bliss of eternal spring in the Great Luo Heaven, the highest heaven in Daoist belief.

山侗七愿报师恩，掌握虚无死水银。满目牛羊当道卧，一轩风月证人纯。 清清净净难迷假，净净清清易见真。龙虎丹成无九转，自然永永做仙人。 又 山侗八愿报师恩，返覆阴阳仗炼烹。火降水升抛雪浪，龙吟虎啸发雷声。 玉炉瑞雪重重结，金鼎祥光霭霭生。无价丹成无老死，长生路上法身轻。 又 山侗九愿报师恩，意净心清路坦平。便把无为为造化，不凭有作作经营。 恰如逗引龙和重重结，金鼎祥光霭霭生。无价丹成无老死，长生路上法身轻。 又 山侗九愿报师恩，意净心清路坦平。便把无为为造化，不凭有作作经营。 恰如逗引龙和虎，还似般调姹与婴。活乐丹成蓬岛去，和公师叔远来迎。 又 山侗十愿报师恩，劈碎金柳玉枷情。久视门中修久视，长生路上得长生。 昏昏默默澄澄湛，杳杳冥冥净净清。响晓丹成蓬岛去，重阳师父远来迎。 述怀1 利名场上没萦牵，人我丛中绝焰烟。举意游山山岭上，兴心乐水水云边。 往来飘逸孤如鹤，去住安闲静似蝉。据此逍遥能有几，从教人道活神仙。 上街求乞 人人休惜一文钱，好与贫儿且结缘。暗暗还贤增万倍，明明助我养三田。 舍悭自是开心地，割爱方能达妙玄。一日悟来离苦海，逍遥物外共修仙。
Interpretation

Shan Dong made seven vows in repayment of his master’s kindness, mastering the true cultivation formula hidden in emptiness, as still as stagnant mercury. Before him, oxen and sheep lie across the road; the hall is filled with clear breezes and bright moonlight, allowing him to experience his original nature directly.

When the mind is quiet and pure, it is less easily misled by delusion. The clearer the mind becomes, the more readily one can see one’s true nature. Once the elixir of the Dragon and Tiger is refined, there is no need to undergo nine repeated firings; cultivation will naturally bring lasting attainment as an immortal.

Again

Shan Dong made eight vows in repayment of his master’s kindness, repeatedly regulating and refining Yin and Yang until they worked in harmony. The fire energy descends and the water energy rises, surging like waves of snow; the Dragon roars and the Tiger howls, as if thunder were shaking the heavens.

In the Jade Furnace, layers of elixir essence congeal like auspicious snow; in the Golden Cauldron, blessed light curls upward. Once this precious elixir is refined, one need no longer grow old and die. Set upon the path of longevity, even the Dharma body becomes light.

Again

Shan Dong made nine vows in repayment of his master’s kindness. When the mind is pure and the spirit clear, the path of cultivation lies open and smooth. Follow the Way of Wuwei (non-action), in accord with the transformations of nature, without relying on deliberate effort to manage and arrange things.

It is like coaxing the Dragon and Tiger to unite, or harmonizing the Maiden and the Infant—the two inner forces that symbolize Yin and Yang, water and fire, in internal alchemy. When the elixir is complete, one joyfully makes for the immortal isle of Penglai, where Gong and the junior fellow disciples have traveled from afar to welcome him.

Again

Shan Dong made ten vows in repayment of his master’s kindness, severing the bonds of fame, profit, and desire. By practicing the Way of “gazing afar” over a long period, one can attain longevity on the path to long life.

In deep stillness and silence, the mind and spirit become clear and profound; in the remote and mysterious realm, one remains pure and bright. When the elixir is complete, one journeys to the immortal isle of Penglai, where Master Chongyang has traveled from afar to welcome him.

Reflections

In places where people chase fame and profit, I remain unentangled; amid disputes between self and others, I have put an end to my troubles. When the urge to roam among the mountains arises, I climb the ridges; when my heart turns toward the waters, I go to the shores where water and clouds meet.

I come and go with effortless grace, solitary and lofty as a crane; when I settle, I am as unhurried and still as a cicada. How many people can roam freely with such a state of mind? Let others call me a living immortal.

Begging in the Streets

Everyone, do not begrudge a single coin. Give it to the poor, and you will have formed a good karmic bond. Secretly giving to the worthy and virtuous brings blessings multiplied ten thousandfold; giving openly to support me helps me nourish and refine the “Three Fields”—the upper, middle, and lower Dantians in Daoist internal alchemy.

Let go of stinginess, and the mind will naturally open; relinquish attachment, and you can penetrate the mysterious Way. One day, when understanding dawns, you can leave the sea of suffering behind, roam freely beyond the world of convention, and cultivate immortality together.

勉门人 道人活田。 舍悭自是开心地，割爱方能达妙玄。一日悟来离苦海，逍遥物外共修仙。 勉门人 道人活计不相侵，各自衣餐各自寻。莫为闲言闲斗气，休争俗事俗萦心。 搜玄绝虑龙随虎，索隐忘机水养金。清净色身全法体，一炉丹熟步瑶岑。 道友问在家能修行否 神仙要做恋妻男，忙裹偷闲道上参。清净门庭无意认，淫情术法入心贪。 欲求家道两全美，怎悟寂寥一着甘。莫待酆都追帖至，早归物外住云庵。 赠李校尉 一身便做个丹丘，於内常常云水游。离坎交宫真子午，甲庚易位没春秋。 五行四象皆无用，三岛十洲却有由。功行无亏云鹤引，大罗天上列仙俦常云水游。离坎交宫真子午，甲庚易位没春秋。 五行四象皆无用，三岛十洲却有由。功行无亏云鹤引，大罗天上列仙俦。 遇禁烟道友索 禁烟禁火禁心猿，真息调来永永绵。云水不游芳草径，身心岂着杏花天。 为人勿作坟中鬼，学我能修物外仙。异日大丹成九转，腾空何必打秋千。 赠泾阳张书表 六旬有四卦将休，猛悟灰心离俗游。访我搜真归正觉，搜玄索隐做持修。 头分丫髻云霞友，手显擎拳风月俦。稽首更明珍重理，自然得去赴瀛洲。 赠段先生 □公持修。
Interpretation

Encouraging the Disciples

Those who cultivate the Dao should devote their energy to genuine practice.

Only by abandoning stinginess can the heart open; only by letting go of attachment can one penetrate the subtle mysteries. Once awakened, one can leave the sea of suffering behind, roam freely beyond the dusty world, and cultivate immortality alongside fellow practitioners.

Encouraging the Disciples

Each person who cultivates the Dao has a life and practice of their own. Do not interfere with one another. Attend to your own food and clothing, and seek your own path of cultivation. Do not quarrel or take offense over idle talk, and do not argue about worldly affairs or let them weigh on your heart.

Investigate the subtle principles and dispel distracting thoughts, like dragon and tiger accompanying and uniting with one another. Seek hidden truths and forget clever schemes, as water nourishes Metal. Keep body and mind pure, and preserve the Dharma Body. When the Neidan in the alchemical furnace is complete, you can ascend to an immortal mountain.

A Fellow Daoist Asks: Can One Cultivate at Home?

Someone who wishes to become an immortal but remains attached to spouse and family can only snatch moments for practice amid a busy life. If they refuse to recognize the gate of pure cultivation and instead cling to sexual desire and magical arts, they will find it difficult to truly enter the Dao.

Those who hope to reconcile family life and cultivation perfectly may fail to understand that the path sometimes requires accepting solitude. Do not wait until Fengdu—the legendary underworld—sends an order demanding your life before you think of cultivation. Leave worldly entanglements early and take up residence in a Daoist temple among the clouds.

Presented to Commandant Li

A person can cultivate themselves into an immortal realm, and in their heart continually roam among clouds and waters. When Li and Kan, the Yin-Yang trigrams, meet, the true Zi-Wu cycle is formed; when Jia and Geng, the Heavenly Stems, exchange places, the seasons of spring and autumn are transcended.

The Five Phases and the Four Symbols, concepts used in Daoist internal alchemy to describe the changes of Yin and Yang, are no longer essential. Yet the Three Islands and Ten Continents, legendary immortal realms in the sea, have a path that leads to them. When one’s merit in cultivation is complete, cloud cranes will guide the way, and one may take a place among the immortals of the Great Luo Heaven, the highest heaven in Daoism.

Composed at the Request of a Fellow Daoist Who Abstains from Tobacco

Abstaining from tobacco and fire also means taming the “mind monkey,” the restless, unsettled thoughts. Regulate the true breath of inner cultivation, letting it flow long and uninterrupted. If you still linger among clouds and waters, wandering along grassy paths, how can body and mind avoid being drawn in by the spring scenery of apricot blossoms?

Do not live your life only to end up a ghost in the grave. Learn from me: cultivate yourself into an immortal who has transcended the world. When the Nine-Turn Great Elixir, the highest stage of Neidan cultivation, is complete, you will rise into the air of your own accord. Why rely on an outside force to lift you up like a swing?

Presented to Zhang Shubiao of Jingyang

At sixty-four, with his allotted years nearly spent, he suddenly awakened. His heart became like cold ashes, severing its ties to worldly concerns; he left the world to seek the path of cultivation. He came to visit me, seeking the truth and turning toward right awakening. He also investigated subtle principles, sought hidden mysteries, and devoted himself to practice.

With his hair arranged in a topknot, he became a fellow Daoist among the rosy clouds. Raising his hands in salute, he made the wind and moon his companions. Bowing again, I ask him to remember this precious teaching firmly. In this way, he will naturally be able to leave the world behind and journey to Yingzhou, the legendary immortal mountain in the sea.

Presented to Master Duan

□ Gong cultivates the Dao.

头分丫髻云霞友，手显擎拳风月俦。稽首更明珍重理，自然得去赴瀛洲。 赠段先生 □公物外好生涯，□火相逢结大砂。□女盘桓看大药，□牛哮吼戏灵葩。 □云铺地丹炉赫，□子观天碧眼华。□有三生君省悟，□中无事步烟霞。拆段字起。 〔赠姜公〕 宁海长春庵主姜公，同众道友怜予行步艰难，造一奚车。工既成日，就福山来投，故作是词以报焉。 青牛白鹿与黄羊，稳驾云舆昼夜忙。运载乾坤常会合，推般日月永交光。 法轮响喨投玄窟，云辂玎珰入道场。九转功夫如省悟，自然得继马丹阳。 文登县黄箓醮赠道众 昆嵛三髻马风歌，得遇修仙厌事多。我处无为酬本愿，人求追荐苦相魔。 加持助醮居环堵，救拔亡灵上大罗。滞魄孤魂诚有幸文登县黄箓醮赠道众 昆嵛三髻马风歌，得遇修仙厌事多。我处无为酬本愿，人求追荐苦相魔。 加持助醮居环堵，救拔亡灵上大罗。滞魄孤魂诚有幸，一齐超度喜无过。 又 一从得遇乐清贫，忻住环墙怕惹尘。炼气气和神恋气，颐神神爽气安神。 宰公请我求追荐，小子慈心奉善因。救拔亡灵超上界，孤魂滞魄总朝真。 爇心香本名行香子 夫妇分离2 你是何人，我是何人。与伊家、元本无亲。都缘媒妁，遂结婚姻。
Interpretation

With hair coiled atop the head like clouds and rosy mists, one keeps company with immortal friends; hands raised in a fist-like gesture, one makes companions of the clear breeze and bright moon. After paying respects, one understands all the more the importance of cherishing one’s cultivation. Then, naturally, one can depart for Yingzhou, the legendary immortal mountain in the sea.

Presented to Mr. Duan

□ Gong lived freely beyond the secular world. □ Fire met, congealing into the Great Elixir. □ Maiden paused to observe, examining the great medicine. □ Ox bellowed, playing among the numinous flowers.

□ Clouds covered the ground, and the alchemical furnace glowed red. □ Zi gazed up at the celestial patterns, light shining in his eyes. □ If one can understand the karmic ties of the three lives, one will know that the heart is free of concerns and can walk at ease among the clouds and rosy mists. The characters of “Duan” are hidden at the start of the lines.

Presented to Mr. Jiang

Mr. Jiang, abbot of Ninghai’s Changchun Abbey, and several fellow Daoists saw that I had difficulty walking, so they made me a small cart. On the day it was finished, they came to visit me at Fushan. I therefore wrote this song in thanks.

The black ox, white deer, and yellow ram ride their cloud chariot in comfort, racing day and night. They carry Heaven and Earth, bringing Yin and Yang, Qian and Kun, into constant conjunction; they set the sun and moon in motion, so that they shine upon one another forever.

The Dharma Wheel rings out clearly as it enters the deep, mysterious realm; the cloud chariot jingles as it enters the Daoist sanctuary. If one can understand the work of the ninefold turning, one can naturally inherit the cultivation tradition of Ma Danyang, an important figure in the Quanzhen tradition.

Presented to the Daoist Assembly at the Yellow Register Zhaijiao in Wendeng County

Ma Feng of Mount Kunyu, his hair arranged in three coils, sang: Having encountered the path of immortal cultivation, I grew weary of the world’s tangled affairs. I dwell in the realm of Wuwei, thereby repaying my original vow. People ask for rites to recommend the dead, yet they are often entangled in every kind of worry.

In my humble dwelling, I empower the Zhaijiao rite, rescuing the souls of the dead and helping them ascend to the Great Luo Heaven, one of the higher celestial realms in Daoism. The lingering souls and solitary dead are truly fortunate to be delivered together; their joy knows no bounds.

Another

Ever since I encountered the path of cultivation, I have been content with poverty and glad to live within a walled enclosure, fearing only the troubles of the dusty world. Refining Qi harmonizes the breath and settles Shen within Qi; nourishing Shen clears the spirit and steadies Qi.

Lord Zai asked me to perform rites recommending the dead. With compassion in my heart, I responded to this good opportunity. I rescued the souls of the dead and helped them ascend to the upper realm; solitary souls and lingering spirits, too, went forth to pay their respects to the true Dao.

“Burning the Heart’s Incense” (originally titled “Xingxiangzi”): Husband and Wife Parting

Who are you, and who am I? You and I had no kinship to begin with. Only through a matchmaker’s arrangements did we become husband and wife.

便落痴崖，贪财产，只愁贫。你也迷尘，我也迷尘。 管家缘、火裹烧身。牵伊情意，役我心神。幸遇风仙，分头去，各修真。 上街化导 师父重阳，真个真师。教马钰、专做贫儿。生涯清净，活路无为。 应抚心琴，调龙虎，饮刀圭。誓不山东，缘在关西。 且和光、混俗随时。笊篱闲把，惟望人知。愿不蚤归，休空过，疾修持圭。誓不山东，缘在关西。 且和光、混俗随时。笊篱闲把，惟望人知。愿不蚤归，休空过，疾修持。 示众师兄 未至丹阳，怎敢为师。对同流、说破些儿。长生妙处，似有施为。 聚五彩云，五行气，五方圭。酉雉生东，卯兔生西。 是木金、间隔之时。净中意会，清裹心知。愿早清心，早净意，早行持。 劝象师兄求乞残余 物外飘蓬，馁在其中。蓦然闻、撞动斋钟。残余求乞，祷告玄宗。 念出家儿，无家地，道家穷。麻麦充餐，消灭尸虫。 觉虚心、实腹和冲。婴儿跨虎，姹女骑龙。在虚无中，来无迹，去无踪。 又 悟道翛然，出世因缘。但闻人、修建斋筵。长舒臂膊，立在傍边。 便乞残羹，觅残饭，度残年。无耻无羞，灭火消烟。 便留心、搜妙搜玄。阐建斋筵。长舒臂膊，立在傍边。
Interpretation

One will fall into delusion, become attached to money and property, and worry only about being poor. Both you and I have lost our way in the dusty world.

Managing a household and fretting over worldly ties are like being consumed by a raging fire. Affection binds others and also enslaves my mind and spirit. Fortunately, we met Feng Xian, an elder of the Daoist tradition whose Daoist name was “Feng Xian.” Then each of us went our separate way to cultivate the true Dao.

Going into the Streets to Guide Others

Our master Chongyang, Wang Chongyang, founder of the Quanzhen school, was indeed a true teacher. He taught Ma Yu, a Quanzhen Daoist, to devote himself to living in poverty. Life should be pure and quiet; the way to make a living lies in Wuwei (non-action), following nature without forcing things.

One should soothe the strings of the heart, harmonize the dragon and tiger—terms in Daoist internal alchemy for Yin-Yang within the body, or two opposing forces—and take the daogui, an alchemical medicine or elixir. I vowed not to return to Shandong, for my opportunity to cultivate the Dao lay west of the pass.

For now, move among ordinary people and adapt to the times without showing off your abilities. In your spare moments, carry a skimmer and beg for food, hoping someone will notice. May I not return too soon or let time go to waste; I must hurry to cultivate the daogui. I vowed not to return to Shandong, for my opportunity to cultivate the Dao lay west of the pass.

For now, move among ordinary people and adapt to the times. In your spare moments, carry a skimmer, hoping someone will notice. May I not return too soon or squander my time; I must hurry to cultivate.

To My Fellow Disciples

I have not yet reached Danyang. How could I presume to teach others? I explain a few principles only to fellow cultivators. The mystery of long life seems, at first, to involve deliberate action.

Gather the five-colored clouds, the Qi of the Five Phases, and the ritual jade tablets of the five directions, symbols associated with the Five Phases and the cardinal points. At the hour of the Rooster, the pheasant is born in the east; at the hour of the Hare, the jade rabbit is born in the west.

This is the moment when Wood and Metal stand apart. Understand it in stillness and contemplate it with a clear mind. May I soon quiet my heart and purify my intentions, and soon begin cultivation.

Urging Fellow Disciple Xiang to Beg for Leftovers

Adrift beyond the world like tumbleweed, though he has left home, he is still often hungry. Suddenly he hears the purification meal bell, and its sound moves him. He goes to ask for leftover food and prays to the Mysterious Ancestor, the Dao revered in Daoism.

He remembers that those who have left home have no home to return to and live in hardship. He uses hemp and wheat to stave off hunger, thereby dispelling the Corpse Worms, creatures believed in Daoist tradition to dwell in the human body and harm body and mind.

He finds his heart empty and still, his belly full, and body and mind at peace. The infant rides the tiger; the maiden rides the dragon—images in internal alchemy for harmonizing Yin-Yang forces within the body. In the midst of emptiness, one comes without a trace and departs without a sign.

Another Poem

Having awakened to the Dao, one is free and unbound; this is the fruit of the conditions formed through cultivation beyond the world. Whenever I hear that someone is holding a purification meal for the community, I stretch out my arms and stand nearby.

Then I ask for some leftover soup and rice and rely on them to get through the rest of my life. Do not be ashamed or worry about appearances; extinguish the fires of desire and distress in your heart.

Then devote yourself to seeking the mysteries of the Dao. Whenever someone holds a purification meal for the community, stretch out your arms and stand nearby.

便乞残羹，觅残饭，度残年。无耻无羞，灭火消烟。 便留心、搜妙搜玄。阐开玉蕊，攒结金莲。觉气神清，精神秀，做神仙。 赠王五先生送环墙内饮膳 教去当除，争办斋厨。弟兄懑、错用功夫。 不如休歇，早认元初中便觅云根，寻云脚，履云衢。 喘息如龟，似有如无。觉仲和、来往宽舒。 斡旋山岳，呼吸江湖。得产仙胎，成仙质，赴仙都。 咏香 不爇沉香，闲爇心香。布仁风、处处闻香。 人人向善，个个崇香。愿处无为，常清净，自然香。 妙洞云香，虎啸喷香。更龙吟、吐出馨香。 玉为宝篆，金结丹香。得赴蓬瀛，超三界，献真香。 咏鹤 虽处鸡群，如凤积毸。自丁令、化现如斯。 霜毛朱顶，玉羽琼肌。唼太湖萍，潭鼻栗，唳云霓。 朝戏芝田，夕饮瑶池。待王乔、来控当归。 舞昊市显化现如斯。 霜毛朱顶，玉羽琼肌。唼太湖萍，潭鼻栗，唳云霓。 朝戏芝田，夕饮瑶池。待王乔、来控当归。 舞昊市显，乘卫轩奇。便指蓬壶，朝金阙，赴丹墀。 劝世 颜貌苍苍，髭鬓斑斑。愈愚迷、嫉妬贪悭。 不忧自己，抚谓妻男。便巧心生，无心肯，放心闲。 苦海波中，火院常耽。运机谋、积业如山。
Interpretation

And so they go begging for leftover broth and searching for scraps of rice, barely making it through the rest of their lives. They know no shame and feel no disgrace, as though they had extinguished the flames and smoke within their hearts.

Then they devote themselves to seeking subtle, profound principles. They unfold mysteries like the petals of a jade flower and gather results like a golden lotus. When they perceive their breath becoming clear and gentle, and their awareness bright and pure, their spirits are renewed, and they may attain immortality.

To Master Wang Wu: Sending Off Food and Drink Within the Encircling Wall

They urge people to cast aside worldly affairs and devote themselves entirely to preparing the ritual kitchen, which provides food for Zhaijiao or for practitioners. The brothers are troubled and vexed, rushing about in every direction, yet applying their efforts in the wrong way.

Better to stop and rest, and recognize the original state at its source as early as possible. Seek the roots of the clouds within it, explore where the clouds begin, and set foot on the immortal road among the clouds.

Breathe slowly, like a tortoise; let the breath seem almost to vanish. Perceive the breath harmonizing, flowing freely in and out.

Set the Qi in motion like mountains, and breathe in the Qi of Heaven and Earth as vast as rivers and lakes. Thus the immortal embryo is nurtured and the immortal body perfected, until at last one journeys to the immortal capital.

On Incense

Do not burn aloeswood; quietly kindle instead the incense of the heart—the reverence and good intentions within. Let the spirit of benevolence spread in every direction, so that its fragrance may be sensed everywhere.

May everyone turn toward goodness, and may all honor the virtue of incense. May they abide in Wuwei (non-action), preserve stillness and purity, and naturally give off fragrance.

In a deep immortal grotto, clouds drift fragrant; amid a tiger’s roar, fragrance pours forth. Then comes the dragon’s song, exhaling sweetness.

Make precious seals of jade, shaped for burning as incense, and condense Elixir incense from gold. Thus one may journey to Penglai and Yingzhou, the legendary islands in the sea, transcend the Three Realms, and offer incense to the True Immortals.

On Cranes

Though it lives among chickens, it stands out with the bearing of a phoenix. It is the transformed appearance of Ding Ling, the legendary man who became a crane.

Its feathers are like frost, its crown vermilion; its wings are like jade, its flesh like fine jade. It pecks at duckweed on Lake Tai and drinks by the pool, its cry rising straight to the rosy clouds.

At dawn it plays among fields of sacred fungi; at dusk it drinks the immortal waters of the Jade Pool. It awaits the arrival of Wang Qiao, the legendary immortal, who will ride the crane and take it home.

It dances in the market of Hao, revealing its wondrous nature; riding in a splendid celestial carriage, it cuts an extraordinary figure. Then it points toward Penghu, the island of Penglai, pays homage at the Golden Palace Gate, and makes its way to the vermilion steps before the palace.

A Word of Admonition

The face has grown old, the beard and sideburns have turned gray, yet the person remains foolish and deluded, jealous, greedy, and miserly.

They show no concern for their own condition, but instead comfort their wife and children. They devise clever schemes in their hearts, yet refuse to quiet their minds, letting their thoughts roam unchecked.

Immersed in the worldly waves of a sea of suffering, they are forever caught in a burning house of desires. They exhaust themselves plotting and scheming, while the sins they have accumulated rise as high as mountains.

不求大道，一向痴顽。算有谁知，修仙易，养家难。 善恶报 造恶之人，凶横无过。细寻思、最易柰何。 生遭官法，死见阎罗。向狱儿囚，确儿捣，硙儿磨。 积善之人，恭顺谦和。细寻思、却总输他。 难收黑簿，怎入刑科。更神明佑，家门庆，子孙多。 题仵先生东廊 六月严凝，积善之人，恭顺谦和。细寻思、却总输他。 难收黑簿，怎入刑科。更神明佑，家门庆，子孙多。 题仵先生东廊 六月严凝，腊月炎蒸。这真功、颠倒分明。 阳中阴极，阴裹阳生。出五行中，谁行到，我行程。 万朵金莲，火裹常荣。水中看、红焰升腾。 两般攒聚，一性圆成。便戴三花，梳三髻，礼三清。 赠张刘二都料 奉劝清河，酷告彭城。暨诸公、休苦劳神。 速离火院，早出迷津。纵水云游，归物外，作闲人。 端的修行，洗涤心尘。以云朋、霞友为亲。 研穷久视，讲论长生。便悟玄玄，通妙妙，得真真。 谢兴平县李公翁母布施一子学道 布施非凡，出俗因缘。舍娇儿、入道搜玄。
Interpretation

If one does not pursue the Great Dao—the fundamental Way revered in Daoism—one will remain foolish and stubborn. Think carefully: who knows that cultivating immortality is easy, while supporting a family is hard?

Retribution for Good and Evil

Those who do evil are cruel and violent beyond all others. Think carefully: what consequences are most likely to befall them?

In life, they will face punishment from the authorities; after death, they will face Yanluo, ruler of the underworld. They will be imprisoned and pounded in hell, or placed on a stone mill and ground.

Those who do good are respectful and gentle, humble and mild. Think carefully: such people always surpass those who do evil.

Their names are unlikely to be entered in the “Black Ledger,” the record of transgressions, and they will not be counted among those due for punishment. The gods will also protect them; their household will prosper, and their descendants will be numerous.

Inscribed in Mr. Wu’s Eastern Gallery

In the sixth month, a biting chill prevails; in the twelfth month, heat steams forth. This is the principle of Yin-Yang reversal revealed through the true work of cultivation.

When Yin reaches its utmost within Yang, Yang sprouts anew within Yin. Who can reach this stage, beyond the Five Phases (Wood, Fire, Earth, Metal, and Water)? I have already set foot on this path.

Ten thousand golden lotuses, auspicious signs of cultivation, bloom even amid blazing fire; viewed from the water, red flames surge upward.

When the two forces of Yin and Yang unite, one’s nature becomes complete. Then one wears the Three Blossoms, a symbolic crown of Daoist cultivation, and arranges one’s hair in three topknots before paying homage to the Three Pure Ones (Sanqing), the highest deities revered in Daoism.

Presented to the Two Supervisors Zhang and Liu

I urge you all in Qinghe and Pengcheng, and earnestly tell you: stop wearing yourselves out over worldly affairs.

Leave the “fiery dwelling,” a metaphor for the turmoil and troubles of worldly life, and escape the path of delusion without delay. Wander freely among waters and clouds, turn toward a life beyond the world, and become people at ease and unencumbered.

True cultivation is to wash the dust from the heart. Make fellow cultivators among the clouds and kindred friends among the rosy mists your close companions.

Study deeply the Way of long life and enduring vision, and discuss cultivation with one another. In this way, you will grasp profound principles, penetrate subtle mysteries, and attain the true Daoist teachings.

Thanks to Mr. and Mrs. Li of Xingping County for Offering Their Son to Enter the Dao and Study Its Teachings

This offering is extraordinary, a karmic bond that transcends the world: they give up their beloved son so that he may enter the Dao and seek its mysterious principles.

人人为亲。 研穷久视，讲论长生。便悟玄玄，通妙妙，得真真。 谢兴平县李公翁母布施一子学道 布施非凡，出俗因缘。舍娇儿、入道搜玄。 人人称善，个个称贤。便远扬名，名扬远，出秦川。 父母深恩，要报听言。我人除、擒捉心猿。 气通八脉，功满三田。救九玄尊，七祖父，共成仙。 客人樊公索 三髻山侗，叹个樊公。贩淄矾、苦海波中。 要除烦恼，助一帆风。便弃繁华，离燔火，出凡笼。 真个逍遥，真不迷蒙。守真清、真争真功。 真真相济，真性玲珑。便得真风，成真趣，显真容。 赠彭官人 昨日官人，今日仙俦。悟浮生、水上浮沤。 忽生忽灭，难保难留。便做风狂，成风雅，骋风流。 心意清闲，云水遨游。以气财、酒色为雠。 法名得得，道号休休。认本来如，无来去，好来由。流。 心意清闲，云水遨游。以气财、酒色为雠。 法名得得，道号休休。认本来如，无来去，好来由。 赠扶风县杨公马公 但愿人人，识破浮生。速抽身、猛弃尘情。 休妻别子，绝利忘名。便洒然惺，豁然悟，顿然明。 虎啸龙吟，气爽神清。做真修、汞炼铅烹。 心平行满，丹结功成。得跨云霓，朝玉帝，住蓬瀛。 岐阳镇张同监问修行 休问因缘，各做修行。古人言、两句堪听。 人人有分，个个圆明。但事情疏，心清净，达长生。 元气盈盈，大法成成。创初观、日月停停。
Interpretation

Everyone praised him as a good man, and everyone called him virtuous. His fine reputation spread far and wide, reaching Qin River Country, an ancient name for the Guanzhong region.

Our parents’ kindness is profound. We should heed their instruction and do our utmost to repay them. I wish only to clear away distracting thoughts from my heart and tame the “mind monkey,” a metaphor for thoughts that wander restlessly.

Qi flows freely through the eight channels, and cultivation reaches completion in the upper, middle, and lower Dantians, the energy centers where Daoist inner cultivation nurtures Jing, Qi, and Shen. May the nine generations of ancestors and the seven generations who came before them be saved and become immortals together.

At the Request of Guest Fan

The recluse of Three-Tuft Mountain reflects on Fan’s life. Fan once traded in zi alum, a medicinal mineral, and lived amid a life as bitter as a sea of suffering.

To cast off afflictions and help the path of cultivation unfold, one should give up worldly splendor, leave behind a life of turmoil, and free oneself from the bonds of ordinary existence.

Only then can one be truly carefree, with a heart no longer lost or confused. Preserve simplicity and stillness, and practice the true art of cultivation with care.

With sincerity, support one another and let one’s nature become clear and luminous. In this way, one understands the spirit of quietude and naturalness, grasps the purpose of cultivating the Dao, and reveals one’s true nature.

Presented to Officer Peng

Yesterday you were still an official; today you have become a companion on the immortal path. See through life’s nature: like bubbles on water, it vanishes in an instant.

Life appears and disappears without warning. It is hard to preserve and impossible to hold on to. So cast off restraints, live freely and with grace, and give your spirit room to unfold.

Let the heart be quiet and at ease, as though roaming among clouds and waters. Regard anger, wealth, wine, and sensual pleasure as enemies of cultivation.

Your ritual name is “Dede,” and your Daoist name is “Xiuxiu.” Recognize your original, true nature: it neither comes nor goes, and the origin of all things is clear.

Let the heart be quiet and at ease, as though roaming among clouds and waters. Regard anger, wealth, wine, and sensual pleasure as enemies of cultivation.

Your ritual name is “Dede,” and your Daoist name is “Xiuxiu.” Recognize your original, true nature: it neither comes nor goes, and the origin of all things is clear.

Presented to Yang Gong and Ma Gong of Fufeng County

May everyone see through life’s illusions, swiftly withdraw, and resolutely give up worldly attachments.

No longer cling to wife and children; sever the pursuit of gain and forget fame. Then one can live freely and clearly, awaken in a sudden flash, and understand at once.

The tiger’s roar and dragon’s cry—a common image in Daoist inner cultivation for the interaction and movement of Yin-Yang Qi—make the breath clear and the spirit bright. Cultivate diligently, refining “mercury” and “lead,” symbolic terms in Neidan for the Yin-Yang essences and energies involved in the process of cultivation.

With a peaceful heart and perfected De, the Golden Elixir forms and cultivation reaches completion. Then one can ride the clouds to heaven, pay audience to the Jade Emperor, and dwell in Penglai and Yingzhou, fabled lands of the immortals.

Zhang, Assistant Commissioner of Qiyang Town, Asks About Cultivation

There is no need to ask about each person’s circumstances; each should simply cultivate. Two sayings from the ancients are worth heeding.

Everyone has the opportunity to cultivate the Dao, and everyone can reach a state of perfect clarity. The key is to keep things simple and the heart quiet; then one can enter the path to long life.

Original Qi grows abundant, and the great method of cultivation gradually comes to fruition. First establish a practice of contemplative cultivation, so that the Yin-Yang Qi of the sun and moon settles into harmonious motion.

光辉莹莹，龙虎平平。觉本真真，常寂寂，永宁宁。 赠阎知宫 此个知宫，本是神仙。外修持、错了因缘。 听予劝化，索隐搜玄。便弃繁华，离尘境，访本真真，常寂寂，永宁宁。 赠阎知宫 此个知宫，本是神仙。外修持、错了因缘。 听予劝化，索隐搜玄。便弃繁华，离尘境，访林泉。 净意清心，耕种丹田。更常常、炼息绵绵。 命灯灿烂，性月团圆。待行功成，超达去，得升天。 寄白水冯公淄阳长老 白水冯公，宁海扶风。更淄阳、长老仙访。 三人一意，一志三通。便剿妖魔，擒猛虎，捉蛟龙。 俗虑俱忘，真气和冲。得自然、晓达灵踪。 金丹灿烂，玉性玲珑。待行功成，超上界，住蓬宫。 寄柳巨济学录 奉劝书生，早悟浮生。舍荣华、物外游行。 无思无虑，无爱无憎。便纵闲心，寻霞友，访云朋。 常处常真，常争常清。做修持、自是灵明。 铅为汞药，汞乃铅精。炼大丹成，乘鸾去，赴蓬瀛。 赠三水三老先生 猛悟无常，频绝悭贪。脱轮回、恋甚妻男。
Interpretation

Bright and pure, Yin and Yang are in harmony. Awaken to your true nature, abide always in stillness, and know eternal peace.

Presented to Yan, the Director of the Abbey

This Director of the Abbey, an ordained Daoist responsible for its affairs, was born with the roots for becoming an immortal. Yet in the past, while cultivating outside the tradition, he took the wrong path and missed his opportunity.

Take my advice and seek the profound, mysterious principles of the Dao. You should leave behind worldly splendor, withdraw from the dust of the world, seek your true nature, abide always in stillness, and find lasting peace.

Presented to Yan, the Director of the Abbey

This Director of the Abbey was born with the roots for becoming an immortal, but in the past, while cultivating outside the tradition, he missed his opportunity.

Heed my counsel and seek the profound, mysterious principles of the Dao. Leave behind worldly splendor, distance yourself from the dust of the world, and seek the Dao among mountains, forests, and springs. Purify your thoughts and clear your heart; cultivate in the Dantian (the energy center focused on during internal practice). Also refine your breathing regularly, making each breath long and unbroken.

The lamp of life shines brilliantly, and the moon of one’s nature is full and clear. When cultivation is complete, you can transcend the world, rise aloft, and ascend to the heavens.

Sent to Elder Feng of Baishui, Abbot of Ziyang

Elder Feng of Baishui, Fufeng of Ninghai, and the Abbot of Ziyang are all seekers of the immortal Dao.

The three share one heart and one mind, with kindred aspirations. Together they subdue demons, seize fierce tigers, and capture flood dragons. Here, slaying demons, subduing tigers, and taming dragons are metaphors for overcoming obstacles and desires in cultivation.

Forget worldly cares and let the true Qi flow in harmony. Then, following the natural course, one can understand and penetrate the traces revealed by the divine spirits.

The Golden Elixir shines brilliantly, and the jade-like nature, pure and steadfast, is crystalline and clear. When cultivation is complete, one can ascend to the higher realms and dwell in the immortal palaces of Penglai.

Sent to Liu Juji, Graduate of the Academy

I urge you, scholar, to see early on that life is impermanent. Leave behind glory and wealth, and travel beyond the world to cultivate.

When your heart is free from thoughts and cares, and you are no longer attached to love or aversion, you can open your heart and seek companions in the Dao, friends among the rosy clouds and drifting clouds.

Wherever you are, always preserve your true nature and remain serene. Practice diligently, and your heart and spirit will naturally become clear and luminous.

Lead can be refined into mercury, and mercury is also the essence of lead. In Daoist Neidan practice, lead and mercury are symbolic terms for the transformation of Yin and Yang energies in cultivation. Once the Great Elixir is formed, you will ride a phoenix bird upward and journey to the immortal realm of Penglai.

Presented to the Three Elders of Sanshui

Awaken suddenly to the impermanence of worldly affairs, and continually cut off greed and stinginess. If you mean to escape the cycle of rebirth, why remain attached to wife and children?

Presented to the Three Elders of Sanshui

Awaken suddenly to the impermanence of worldly affairs, and continually cut off greed and stinginess. If you mean to escape the cycle of rebirth, why remain attached to wife and children?

出离火院，放肆婪耽自是灵明。 铅为汞药，汞乃铅精。炼大丹成，乘鸾去，赴蓬瀛。 赠三水三老先生 猛悟无常，频绝悭贪。脱轮回、恋甚妻男。 出离火院，放肆婪耽。更头如蓬，面如垢，语如慈。 万事俱忘，志炼行庵。灭尸虫、敷布云昙。 幽微穷究，道德相参。便讲玄玄，搜六六，论三三。 赠灵阳子李大乘 悟彻阳元，便把阳牵。要阳阳、彻地通天。 阳穿八脉，阳透三田。觉一阳周，一阳就，一阳全。 水养灵烟，火养灵泉。更灵灵、真秀相传。 灵砂无漏，灵物牢坚。便结灵光，成灵宝，做灵仙。 赠华亭张大悟 大悟之人，能放心闲。弃利名、爱海恩山。 食无求饱，居不求安。更不狂思，不下忽，不高攀。 协气横横，甘露珊珊。用牛羊、车载循还。 坎名、爱海恩山。 食无求饱，居不求安。更不狂思，不下忽，不高攀。 协气横横，甘露珊珊。用牛羊、车载循还。 坎离交结，龙虎盘桓。得至精微，水精热，火精寒。 华亭县西庵主王公请住方丈 誓戒肥甘，欣乞余残。以惺惺、变作痴憨。 不居方丈，不住华轩。把浴堂来，为睡室，且弯跧。 外乐无心，内养真颜。叹尘中、独占清闲。 将来功满，离了凡间。向大罗天，云霞洞，列仙班。 悟黄粮本名燕归梁 词名本是燕归梁，无理趣、忒寻常。 马风思忆祖纯阳，故更易，悟黄粮。
Interpretation

After leaving the “fire courtyard”—a metaphor for worldly life that entangles people in desire and makes it hard to break free—one gives oneself over to the pursuit of pleasure, with disheveled hair and a filthy face, while merely pretending to speak with compassion.

Forget all the affairs of the world, and devote yourself wholeheartedly to cultivation and practice in the hermitage. Destroy the “corpse worms”—the creatures said in Daoism to inhabit the body and hinder cultivation—and spread clouds and tan blossoms far and wide, images of purity and auspiciousness in Daoist practice.

Investigate deeply the subtle and mysterious principles, comparing Dao and De with one another. Then discuss the mysterious Dao and search out numerical patterns such as “six six” and “three three.”

Presented to Master Lingyang, Li Dacheng

Having thoroughly awakened to the Yang Origin—the primal source of Yang Qi in Daoist thought—one then draws forth the Yang Qi, letting it permeate Heaven and Earth.

Yang Qi courses through the Eight Vessels and reaches the upper, middle, and lower Dantian (energy centers)—the three important locations in the body in Neidan practice. When one perceives a single Yang Qi circulating everywhere, it can then be stirred into activity, strengthened, and brought to fullness.

Nourish the numinous smoke with water, and the numinous spring with fire. Then pass on, from generation to generation, both spiritual nature and the workings of the true mechanism.

The numinous cinnabar—a term in Neidan for the refined substance obtained through cultivation—is not lost or spilled; the numinous substance becomes firm and stable. Numinous light then coalesces, the numinous treasure is achieved, and one becomes an immortal.

Presented to Zhang Dawu of Huating

One who has truly awakened can set aside the heart’s concerns and remain peaceful and at ease. Such a person gives up wealth and fame and no longer covets love or clings to grievances.

One eats without seeking to be full and lives without seeking comfort; one does not indulge in idle thoughts, act rashly, or attach oneself to high office.

Qi moves in harmony, and sweet dew—the term in Neidan for saliva and similar fluids—descends in an unbroken flow. One makes use of oxen, sheep, and carts in their comings and goings. (Here, oxen, sheep, and carts are metaphors for the movements of cultivation.)

Kan and Li—Neidan terms symbolizing water and fire, or Yin and Yang—join together, while the Dragon and Tiger, often used in Neidan to represent the two Qi of Yin and Yang, coil around each other. When the subtle state is reached, the vital essence in water grows hot, and the vital essence in fire grows cold.

At the Request of Lord Wang, Abbot of the Western Hermitage in Huating County

Vow to abstain from rich and sweet foods, and gladly ask for leftover meals. Cultivate with an alert and wakeful mind, yet appear like a simpleton.

Do not live in the spacious abbot’s quarters or a splendid residence; make the bathhouse your sleeping room and dwell there for a time.

Pay no heed to outward pleasures; inwardly, nurture your true nature. In the world of dust, one may sigh, yet still claim a measure of solitude and ease for oneself.

When one’s merit and practice are complete, one will leave the mortal realm and go to the Great Luo Heaven, the highest heaven in Daoist mythology, enter a cave dwelling amid the clouds and rosy mists, and take one’s place among the immortals.

Awakening to the Yellow Millet (originally titled “Swallows Return to the Beam”)

The tune was originally called “Swallows Return to the Beam.” It had little meaning or interest and sounded too ordinary.

Ma Feng—Daoist figure Ma Yu—longed for his patriarch Chunyangzi, Lü Dongbin, and therefore deliberately renamed it “Awakening to the Yellow Millet.”

百年一梦暂时光，如省悟，弃家乡，无理趣、忒寻常。 马风思忆祖纯阳，故更易，悟黄粮。 百年一梦暂时光，如省悟，弃家乡。 常清常争处真常，累功行，赴蓬庄。 终南居环堵3 董宣强项岂寻常，如燕颔，即非殃。 掀髯虚长不名疮，无破处，又何妨。 道家贫后计多方，无腋袋，用皮囊。 支颐悬挂度炎凉，裹面有，万般香。 赠兴平杨先生 密密相传理最深，向水裹，自生金。 个人无口解哦吟，能云步，曳云襟。 寻思今古修仙道，今如古，古如今。 古今难得遇知音，知音者，似予合。 战掉丑奴儿本名添字丑奴儿 紫极宫加持，忽闻左右宰褚之声，因作是词。 莱州道众修黄箓，各各虔诚。无不专精，邀我加持默念经。 救亡灵。柰何邻舍屠魁刽，不顾前程。 宰杀为生，猪痛哀鸣不忍听。最伤情。 赠醮首刘大各虔诚。无不专精，邀我加持默念经。 救亡灵。柰何邻舍屠魁刽，不顾前程。 宰杀为生，猪痛哀鸣不忍听。最伤情。 赠醮首刘大官4 彭城兄弟皆官样，富贵之家。酷好荣华，未解回心悟落花。 路途差。吾亲若肯搜玄理，别有生涯。 炉炼丹砂，大药烧成进彩霞。泛仙槎。 赠刘叔建马长吉
Interpretation

A human life of a hundred years is like a dream; the time before us slips away in an instant. If you can awaken to this, you should leave your hometown and worldly life behind. If you do not understand the principle, then this is simply how things are.

Ma Feng recalled his patriarch, Perfected Pure Yang (Lü Dongbin), and so changed the direction of his cultivation once more. He grasped the meaning of “a dream of yellow millet.”

A human life of a hundred years is like a dream, and time is fleeting. If you can awaken, you should leave your hometown and worldly life behind.

In stillness and the pursuit of truth, find the constant Dao (the Way); accumulate merit and cultivate the Way, then travel to the immortal realm of Penglai.

Living on Zhongnan Mountain in a Small, Enclosed Room

Dong Xuan was upright and unyielding, truly extraordinary. Even if one had the appearance of a swallow’s jaw, that would not be a misfortune.

Though stroking his beard might only make him look older, his face bore no sores. If nothing was damaged, what harm could there be?

When people of the Daoist community are poor, they have many ways to make a living: without a bag under the arm, they use a leather pouch.

Sitting with his chin in his hand, he hangs up his travel bag and passes through the seasons. The bundle is filled with all kinds of incense.

Presented to Mr. Yang of Xingping

The principle is profound, passed secretly from master to disciple. Gaze into the water, and gold will arise of its own accord.

The cultivator does not explain or recite it in words. He can walk upon the clouds, his robe fluttering in the breeze.

Reflecting on the ways of cultivating immortality throughout the ages, people today are no different from people of old: the principles of past and present are connected.

Throughout the ages, it has been hard to find a kindred spirit. A true kindred spirit seems to share my very thoughts.

“Warring with the Ugly Slave,” originally titled “The Ugly Slave with Added Characters”

During a blessing ritual at the Purple Pole Palace, I suddenly heard the sound of livestock being slaughtered on either side, and so I wrote this poem.

The Daoist community in Laizhou was holding a Yellow Register retreat, a Zhaijiao (purification ritual) for delivering the spirits of the dead. Everyone was devout and focused, and they asked me to bless the ritual and silently recite scripture to save the dead. But the neighbors were butchers, heedless of the consequences, making their living by slaughtering livestock. The pigs’ cries were unbearable to hear and truly heartbreaking.

Presented to Liu, Chief of the Ritual

The brothers in Pengcheng all have the bearing of officials. Born into wealthy families, they delight in honor and riches, yet have not turned their hearts around or understood how swiftly life fades, like falling blossoms.

You have strayed from the path of cultivation. Yet if you are willing to seek out the mysteries for yourselves, you will discover another way of life: refine cinnabar in the furnace, complete the Great Medicine, and then ride an immortal raft across the sea, wandering among the clouds and rosy mists.

吾亲叔建并长吉，两个同监。未解婪耽，来往奔波名利贪。 似痴敢。劝他早把元阳整，恋甚妻男。 卓个云庵，一句玄言匪俗谈。离尘参。 赠莱州平等会首 世传斑竹佳人泪，语话皆非。因击三尸，血染斑斑事最奇。 马风知。专投正直无私杖，休笑轻微。 最好闲携，屏尽妖魔玉性辉。赴瑶池。 咏筇杖 愿君妆点逍遥客，鹤膝同随。闲步云霓，笑傲清风明月溪。杖，休笑轻微。 最好闲携，屏尽妖魔玉性辉。赴瑶池。 咏筇杖 愿君妆点逍遥客，鹤膝同随。闲步云霓，笑傲清风明月溪。 乐希夷。海芦尚有吕二节，阳数明知。 与道相宜，好伴云游风马儿。莫推辞。 自叹 念身破旧如茅舍，雨渍风掀。惹火招烟，鼠窦蛇钻柱脚偏。 悉牢坚。遇师变作银霞洞，修整云轩。 悬挂珠帘，赏玩光明不夜天。决成仙。 又 悟来修炼身中宝，不骋髯掀。唯喜沉烟，施布仁风无党偏。 愿心坚。劝人识破浮生梦，恋甚华轩。 更不观帘，随我扶摇入洞天。做神仙。 自戒 我因醉裹曾疏脱，誓不衔杯。识破浮财，气不闲争色怎埋。 免非灾。重重得遇修行做，洗涤灵台。
Interpretation

My uncles Jianhe and Changji are both in prison, yet they have still not awakened. They remain attached to fame and profit, rushing about without rest, as if possessed by delusion. I urge them to gather and preserve their primordial Yang essence—the inborn Jing and Qi of the human being. Why remain attached to wives and children?

In my Cloud Hermitage, a place of cultivation wreathed in mist, I speak a single profound truth. This is no worldly talk. May people leave behind the turmoil of the mundane world and investigate the Great Dao.

Presented to the Leader of the Equality Society in Laizhou

People say that the spots on mottled bamboo are the tear stains of a beautiful woman. Such tales are not to be trusted. That striking sight is found instead in striking the Three Corpses—spirits believed in Daoism to dwell within the human body and hinder cultivation—until they are spattered with blood.

Ma Feng understood this, and so devoted himself to holding fast to an upright, selfless staff. Do not mock it for looking small and ordinary. It is best to carry it with you at all times, using it to subdue demons and reveal the radiance of your jade-like nature, until at last you reach the Jade Lake, the Daoist realm of the immortals.

Singing of the Bamboo Staff

May you adorn this carefree cultivator, with his crane-knee rattan staff—a bamboo staff—always at his side. He strolls among the clouds, freely wandering in the company of the breeze, the moon, and the stream.

He delights in aspiring toward Xiyi, the Daoist term for the formless and soundless Dao. On the coastal reed bamboo, two bamboo joints of the Lü family remain, their Yang number, from Daoist numerology, clearly discernible. In harmony with the Dao, it is a fine staff for accompanying one on journeys through wind and cloud. Please do not refuse it.

A Lament for Myself

I lament that this body is worn out like a thatched hut: soaked by rain, battered by wind, scorched by smoke and fire, riddled with rat holes and snake paths, its very pillars leaning crooked.

With firm resolve and guidance from a wise teacher, this dilapidated body can be transformed into an immortal dwelling like the Silver Cloud Grotto, rebuilt as a pavilion among the clouds. Draw back the beaded curtains and behold a world whose light never fades; in the end, one will attain immortality.

Another

Awakened, I cultivate the treasures within myself and no longer flaunt my beard or appearance. I delight only in stilling the mind, gathering the spirit, clearing away distracting thoughts, and treating others with kindness and impartiality.

May resolve remain firm. I urge people to see through life’s dreamlike nature: why cling to splendid dwellings? I no longer yearn for life behind the curtains, either. May you rise into the sky with me, enter a celestial grotto, and become an immortal.

A Warning to Myself

I once lost control through drunkenness, and so swore never to drink again. Having seen through material wealth, I no longer struggle needlessly for advantage, nor do I trouble myself over sensual pleasures, lest disaster befall me.

Time and again, I have been fortunate enough to encounter opportunities for cultivation, and so I must cleanse my spirit and make my mind clear. I must protect the spiritual embryo—the inner Original Spirit or the fruit of cultivation in Daoist practice—and drink no more. Having seen through material wealth, I must not strive for victory or sink into sensual pleasures, lest disaster befall me. Since I have repeatedly encountered the Dao of cultivation, I must all the more wash clean my mind and spirit.

保护灵胎，不衔杯。识破浮财，气不闲争色怎埋。 免非灾。重重得遇修行做，洗涤灵台。 保护灵胎，直待灵珠变个孩。赴蓬莱。 又 前生不种今生福，求乞街前。冻馁述邅，心似汤锅沸镬煎。 愿哀怜。明明舍一文钱与，暗暗还贤。 最大因缘，自古慈悲总做仙。不虚言。 又 茶来酒去人情事，匪道根由。惟献惟酬，酒去无茶回奉休。 便为雠。怜贫设粥非求报，建德如偷。 更好真修，定是将来看十洲。步云游。 又 恤饥共设三冬粥，稽首诸公。但愿家丰。惟献惟酬，酒去无茶回奉休。 便为雠。怜贫设粥非求报，建德如偷。 更好真修，定是将来看十洲。步云游。 又 恤饥共设三冬粥，稽首诸公。但愿家丰，些小慈悲米济穷。 好那容。道心长在常行善，性命圆融。 自是心通，缚马擒猿引虎龙。赴蓬宫。 又 世人个个便宜爱，争要便宜。斗使心机，赢得便宜却是亏。 少人知。劝他好把便宜舍，建德施为。 非是愚痴，暗积洪禧达紫微。做仙归。 又 浮云聚散如财物，不义之财，休要贪来，那底招殃惹祸灾。 好生乖。不如心地行平等，各不伤怀。 远胜持斋，定是将来免落崖。休要贪来，那底招殃惹祸灾。 好生乖。不如心地行平等，各不伤怀。 远胜持斋，定是将来免落崖。赴蓬莱。 又
Interpretation

Protect the spirit embryo—the inner spirituality nurtured through cultivation—and wait until the spirit pearl transforms into an infant. Then journey to the immortal realm of Penglai.

Again

In a former life, no blessings were sown; in this life, one can only beg in the streets. Cold and hungry, beset by hardship, the heart feels like a boiling pot of soup or a cauldron of searing oil.

May people’s hearts be moved to compassion. When you see someone give a coin in charity, outwardly it is said to have been given to the beggar, but inwardly the giver has also returned goodness to themselves.

This is the greatest bond of good fortune. Since ancient times, those who keep compassion in their hearts have eventually attained immortality. This saying is no idle claim.

Again

Sharing tea and wine is part of human relations; it is not the foundation of cultivating the Dao. If one thinks only in terms of giving and return, sending wine without receiving tea in return will breed resentment.

Showing compassion to the poor and providing congee for relief should not be done for a reward. Accumulating De through good deeds should be like acting in secret, without seeking recognition.

Better still is sincere cultivation. In time, you will surely reach the Ten Isles, the legendary clusters of immortal mountains, and roam among the clouds.

Again

In winter, provide congee to relieve the hungry, and respectfully thank all those of kind heart. May everyone’s households enjoy abundance. To offer even a little compassion and give grain to relieve the poor is a good deed.

Is this not good? Keep the heart of the Dao and do good often, and nature and life will become whole and harmonious.

When the mind is naturally clear and open, you can rein in the galloping horse and seize the restless monkey, then harmonize the tiger and dragon within the body—imagery for the body and mind in Daoist internal alchemy. In this way, you can journey to the immortal palace of Penglai.

Again

Everyone in the world loves to get the better of others, scrambling for gain and scheming at every turn. They think they have come out ahead, when in fact they have lost. Few understand this.

I urge people to yield their advantage, do good, and accumulate De. This is not foolishness; it is quietly building great blessings. Those blessings reach upward to Ziwei, the celestial enclosure often regarded as the residence of the Heavenly Emperor, and in the end one may attain immortality and depart.

Again

Floating clouds gather and disperse without warning; possessions, too, gather and scatter like floating clouds. Do not covet ill-gotten wealth, or you will invite disaster.

This is the wise course. Better to treat others with an equal heart, so that neither side is harmed.

This is far better than merely observing a vegetarian regimen. In this way, you will surely avoid falling into peril in the future. Do not covet ill-gotten wealth, or you will invite disaster.

This is the wise course. Better to treat others with an equal heart, so that neither side is harmed.

This is far better than merely observing a vegetarian regimen. In this way, you will surely avoid falling into peril and journey to Penglai.

Again

三冬设粥宜长久，岁岁如然。恻隐心坚，种下今生真福田。 不亏贤。虽然出了些儿米，获福无边。 积行功圆，定是将来证果仙。上青天。 又 斋前收拾行香火，供养饥贫当办辛勤，决定於中隐好人，莫相轻。 我今已得真消息，说与人听须要虔诚，恭谨如同祭祀神，遇真真。 又 街头冻馁求乞者，欢喜哀怜。供养如仙，惟恐中间隐圣好人，莫相轻。 我今已得真消息，说与人听须要虔诚，恭谨如同祭祀神，遇真真。 又 街头冻馁求乞者，欢喜哀怜。供养如仙，惟恐中间隐圣贤。要精专。 胜如修建十坛醮，别种因缘。福行周圆，定是将来步碧莲。去朝元。 又 三冬设粥当周急，饥者堪怜。美事堪传，他处人闻此善缘。亦如然。 济贫拔苦慈悲福，功德无边。胜爇沉檀，定是将来得上天。做神仙。 又 当厨听取扶风劝，煮粥休稀。稠厚些儿，慎勿谩他人肚皮。起慈悲。 朝朝日日心休倦，好趁辰时。兼解寒威，积此真功莫要亏。得洪禧。 又 慈悲道友怜贫乏，设粥三冬。总获真功，更启虔诚有始终。逐年供。
Interpretation

For three consecutive months each winter, serve rice gruel to those in need, and ideally keep this up year after year. Do so with a steadfast heart of compassion. In this way, you plant a genuine field of blessings in this life through good deeds that accumulate merit.

This does not diminish one’s virtue. Though you give only a little rice, you can gain boundless blessings.

When your good deeds have reached their full measure, you will surely be able to cultivate the Way of the immortals, attain the fruit of immortality, and ascend to the blue heavens.

Again

Before serving the gruel, make all the preparations and prepare incense and offerings. Providing for the hungry, cold, and poor requires care and diligence. Among the poor there may also be hidden sages, so do not look down on them.

I have now understood this true principle and speak of it so that others may hear. Everyone must be sincere and reverent, as though making offerings to the gods. Perhaps the person you meet is a perfected one, someone who has attained the Way.

Again

Those in the streets who are freezing, starving, and living by begging deserve to be helped gladly and treated with compassion. Providing for them is like making offerings to immortals. Some among them may be hidden sages, so do not treat them with contempt.

I have now understood this true principle and speak of it so that others may hear. Everyone must be sincere and reverent, as though making offerings to the gods. Perhaps the person you meet is a perfected one.

Again

The beggars in the streets who are freezing and starving deserve compassionate help, offered with a joyful heart. Providing for them is like making offerings to immortals. Since hidden sages may be among them, serve them with devoted reverence and do not look down on them.

This surpasses establishing ten altars for a Jiao ritual, a Daoist ceremony for praying for blessings and making offerings to the gods; it also surpasses seeking other sources of blessings. When your good deeds have reached their full measure, you will surely set foot upon the green lotus throne, a symbol of the immortal realm, and go to pay homage to the Celestial Worthy of Primordial Beginning.

Again

In winter, when serving gruel, promptly help those in urgent need. The hungry are truly deserving of compassion. This is a fine good deed, worthy of being spread. People elsewhere who hear of this virtuous practice may follow it too.

Relieving poverty and lifting people from suffering can build boundless merit through compassion. This merit surpasses burning aloeswood and sandalwood as offerings to the gods. In the future, you will surely ascend to Heaven and become an immortal.

Again

Those who work in the kitchen, please heed the advice from Fufeng: do not make the gruel too thin; cook it a little thicker. Never be careless and leave those receiving aid with only watery soup to drink. Let compassion arise in your heart through this work.

Do not slacken in the morning or evening. It is best to serve gruel early, during the hour of Chen, around seven to nine in the morning, and to help those who are hungry and cold withstand the chill. Accumulate this genuine merit without interruption, and you will receive great blessings.

Again

Compassionate fellow practitioners, take pity on the poor and set up a gruel kitchen to help them throughout the three winter months. In this way you will continually accumulate genuine merit. Remain sincere, carry your good deed through from beginning to end, and provide gruel every year.

Helping others does not necessarily require great expense; even giving your labor is enough. Persist in this practice, and you will receive great blessings.

Again

Compassionate fellow practitioners, take pity on the poor and set up a gruel kitchen to help them throughout the three winter months. In this way you will continually accumulate genuine merit. Remain sincere, carry your good deed through from beginning to end, and provide gruel every year.

惠而不费人闻得，但愿亏。得洪禧。 又 慈悲道友怜贫乏，设粥三冬。总获真功，更启虔诚有始终。逐年供。 惠而不费人闻得，但愿家丰。肯济贫穷，管取将来不落空。赴仙宫。 又 千门万户人听劝，好结良因。恤念饥人，共设三冬粥济贫。福弥臻。 一抄半撮慈悲米，功行非轻。远胜看经，恻隐之心达玉京。注仙名。 又 风刀雪箭三冬苦，当恤贫儿。身上无衣，口裹无餐常抱饥。忒孤恓。 甲人人正好修功德，当起慈悲。拯溺扶危，设粥都来百日期。立仙梯。 〔致孙公〕 冬天设粥益利甚多，烦孙公副正留心，无令断绝。甚荷。奉呈小词二阕。 三冬设粥来宫观，善事光临。休起愁心，悟取慈悲行最深。足人钦。 休生倦怠常宁耐，胜爇檀沉。妙处闲寻，水火相生玉裹金善事光临。休起愁心，悟取慈悲行最深。足人钦。 休生倦怠常宁耐，胜爇檀沉。妙处闲寻，水火相生玉裹金。上瑶岑。 又 孙公副正居何处，紫极之宫。待客谦恭，高下相看动己躬。似张弓。 劝贤早认真修炼，斡运灵宫。省可恭恭，锦箭如丝射宝躬。不须弓。 离苦海本名离别难 谨继重阳师父韵 缘遇离苦海，修真寂真寥。向真风裹、捉真飙。 种琪瑶，真真瑞满青霄。引真个玉兔，真个金鸡，自是能消。 更收聚、真龙真虎缭绕，真象肯偏饶。真恍惚，真彰飙。
Interpretation

Give generously without causing hardship, so that everyone may hear this expression of goodwill; the only wish is for every household to prosper. Those willing to aid the poor will surely reap good results in the future. Their efforts will not be in vain, and in the end they may reach the immortal palace.

Every household should heed this advice and form good ties far and wide. Show compassion for the hungry: when everyone joins together to set up a porridge kitchen in the depths of winter and feed the poor, blessings will continue to grow.

Even donating just a small handful of rice carries no small merit when done with compassion to help others. This is far better than merely reciting scriptures, for a compassionate heart can reach the Jade Capital, the Daoist heavenly realm. The names of those who serve porridge will also be recorded among the immortals.

In the depths of winter, the wind cuts like a knife and the snow stings like arrows. Poor children especially need our compassion. They have no clothes to wear and no food to eat, and they often go hungry. Their hardship is truly pitiful.

Now is an auspicious time for everyone to cultivate merit. We should awaken compassion, rescue those in danger, and support those in hardship. If people join together to serve porridge for a hundred days without interruption, it will be like building a stairway to the immortal realm.

[To Sun Gong]

Serving porridge in winter brings many benefits. I ask you, Assistant Director Sun, an official who assists with the management of a Daoist temple, to oversee the arrangements and ensure that the porridge service does not stop. I am deeply grateful. I respectfully submit two short lyrics.

Serving porridge at a Daoist temple in winter is a good deed that brings blessings. Do not be troubled by it; understand that acts of compassion and kindness are of the highest merit and deserve deep respect.

Do not grow weary. Keep doing good with patience and constancy; this is better than burning sandalwood and aloeswood, woods often used as incense in Daoist rites and ceremonies. Ponder its subtle principle: Water and Fire give rise to one another, and gold lies within jade. Good deeds can raise a person to the Jade Peak, a mountain in the immortal realm.

Where does Assistant Director Sun live? In the Palace of Purple Polarity, a name for a Daoist temple or a heavenly palace. He receives guests with humility and respect, personally bowing to welcome them regardless of their status, as deferentially as a drawn bow.

I urge those of virtue to begin their serious cultivation early and regulate the spirit palace, the inner chamber of the body regarded as a place of cultivation. Conduct yourself with reverence: the brocade arrow, fine as silk, is aimed at the precious body. When one’s conduct follows the Dao, there is no need to draw the bow again.

“Leaving the Sea of Bitterness,” originally titled “Parting Is Hard”

I respectfully continue this lyric in the meter of Master Chongyang’s, Wang Chongyang’s, original.

When one is fortunate enough to encounter the way out of the Sea of Bitterness, one should cultivate one’s true nature until the mind becomes still and clear. Follow the true wind, the pure breath felt in Daoist cultivation, and grasp the true gust, a swift and numinous breath.

Plant the jade of Qi and Yao, a metaphor here for precious results of cultivation, until auspiciousness fills the blue sky. Summon the true Jade Rabbit and Golden Rooster, symbols often used for Yin-Yang, the sun and moon, or aspects of Neidan cultivation, and obstacles will naturally dissolve.

Then gather the true Dragon and true Tiger, symbols in Neidan for Yin and Yang Qi, and let them circle and blend together. The true image, the authentic vision that appears in cultivation, will not go astray. The realm is subtle and elusive, yet it also reveals a vivid and true appearance.

种琪瑶，真真瑞满青霄。引真个玉兔，真个金鸡，自是能消。 更收聚、真龙真虎缭绕，真象肯偏饶。真恍惚，真彰昭。 见真婴、真姹相招。访真离、真坎真处，要真真、相济服灵苗。 忽结亘古真容，因真清净，功力和调。蓬岛去，拜礼重阳师父，永逍遥。 洞玄金玉集卷之七竟 1以下十一首词牌均为『瑞鹧鸪』。 2以下二十四首词牌均为『行香子』。 3以下二首词牌为『燕归梁』。 4以下二十二首词牌均为『添字丑奴儿』。 8-洞玄金玉集卷之八 洞玄金玉集卷之八 斗修行本名闲百花 犯正官 同流宜斗修行，斗把刚强摧挫。斗降心忘酒色，财气人我。 斗不还乡，时时斗悟清贫，逍遥放慵闲过。斗要成功果。 斗没纤尘，阙进长生真火。斗炼七返九还，灿烂丹颗，我。 斗不还乡，时时斗悟清贫，逍遥放慵闲过。斗要成功果。 斗没纤尘，阙进长生真火。斗炼七返九还，灿烂丹颗， 斗起慈悲，常常似斗无争，斗早得携云朵。 捣炼子 赠云中子苏铉1 云中子，是苏公，听予休要头髼松。顶华阳，巾九峰。 当行化，代山侗，云游西北访崆峒。阐善缘，立教风。 劝众师兄访道 马风子，未通玄，性昏识昧不翛然。倚仗予，枉了贤。
Interpretation

Plant the precious celestial treasure, and auspicious signs will fill the blue heavens. Draw forth the true Jade Rabbit and Golden Rooster, and every kind of obstacle will naturally dissolve.

Then gather the true Dragon and true Tiger, letting them coil around each other; the true Elephant, too, will willingly lend its aid. The wondrous realm of truth is subtle and elusive, yet also real and clear.

See the true Infant and true Maiden, symbols of Yin and Yang in Neidan cultivation, calling to one another. Seek out true Li and true Kan, the names of two hexagrams in the Changes often used to symbolize Yin and Yang. At the true root, bring them into harmony and take in the numinous sprout, the celestial elixir.

Suddenly, the true form, unchanged since time immemorial, congeals. As the heart becomes pure, one’s cultivation also comes into harmony. Go to Peng Island, the legendary immortal mountain, and bow before Master Chongyang, Wang Chongyang; from then on, enjoy carefree freedom forever.

End of volume seven of the Dongxuan Jinyu Collection.

Volume Eight of the Dongxuan Jinyu Collection

Striving in Cultivation

Fellow practitioners should strive to cultivate and to wear away their rigid temperaments; strive to subdue their thoughts and forget wine and sensual pleasure, wealth and gain, pride and resentment, and distinctions between self and others.

Strive to stop longing to return home. At all times, understand the way of poverty and live each day in carefree freedom; strive to attain the fruits of cultivation.

Strive to keep the heart entirely free of worldly thoughts, then cultivate the True Fire of longevity, the regulation of the fire phase in Neidan practice. Strive to complete the “seven reversals and nine returns,” the Neidan refinement through which Yin and Yang essences and vital energies circulate and transform, so that the Golden Elixir shines forth.

Strive to stop longing to return home. At all times, understand the way of poverty and live each day in carefree freedom; strive to attain the fruits of cultivation.

Strive to keep the heart entirely free of worldly thoughts, then cultivate the True Fire of longevity. Strive to complete the “seven reversals and nine returns,” so that the Golden Elixir shines forth.

Strive to awaken compassion and remain free of contention, so that you may soon ride the clouds and depart.

Song of the Pestle and Furnace

Presented to Su Xuan, the Master of the Clouds

The Master of the Clouds is Lord Su. Heed my advice: do not let your hair grow wild and unkempt. Wear the Huayang cap upon your head, and bind it with the Nine Peaks turban.

You should travel and teach, making a pilgrimage through the northwest on behalf of me, the Mountain-Dweller, Ma Yu, and visit Mount Kongtong. Proclaim wholesome connections and establish a way of teaching.

A Word of Encouragement to Fellow Disciples Visiting the Dao

The Master Ma, Ma Yu, has not yet understood the mysterious Dao. His nature is clouded and his insight unclear; he cannot yet move freely and without restraint. If he relies on me to cultivate, he will ultimately betray his own innate worth.

听予劝，莫推延，速当离我便参禅。就有道，而正焉。 离尘 离尘网，出凡笼，髼头垢面类愚蒙。眼如盲，耳如聋。识昧不翛然。倚仗予，枉了贤。 听予劝，莫推延，速当离我便参禅。就有道，而正焉。 离尘 离尘网，出凡笼，髼头垢面类愚蒙。眼如盲，耳如聋。 金为箭，玉为弓，木人射透水晶宫。赴蓬瀛，玉路通。 赠中条山无为子 志为剑，慧为刀，石娥劈玉见金鳌。戏青莲，跃碧涛。 刀圭饮，胜香醪一六三公子着绯袍。击云腰，万万遭。 华州王待韶乞词 王待诏，善传神，日常心意在他人。便都忘，自己身。 如省觉，出迷津，逍遥坦荡啰哩□。乐清闲，得悟真。 赠清净神，日常心意在他人。便都忘，自己身。 如省觉，出迷津，逍遥坦荡啰哩□。乐清闲，得悟真。 赠清净散人 休执拗，莫痴顽，休迷假相莫悭贪。休起愁，莫害惭。 听予劝，访长安，逍遥坦荡得真欢。守清净，结大丹。 赠京兆蓝觉谢敬人 休执着，莫贪求，心头休要起闲愁。住行处，常自由。 能如此，应真修，擒猿捉马炼霜球。行功成，赴十洲。 赠李舍人 张都料，最奔波，盖因手作忒偻罗。惹偻罗，没柰何。 听予劝，离巢窝，闲闲闲裹炼冲和。得真修，上大罗。
Interpretation

Heed my counsel: do not delay, but leave here at once and go study Chan (investigating its doctrine). Draw close to those who possess the Dao (the Way), so that your conduct and understanding are rectified.

Leaving the Dust

Leave the net of the dusty world and step out of the cage of common affairs. With tousled hair and a grimy face, you seem dull and ignorant. Your eyes are like a blind person's and your ears like a deaf person's, so your perception is dim and obscured, and you cannot move about freely or transcend. If you simply rely on me, you will instead hold back a worthy person like yourself.

Heed my counsel: do not delay, but leave here at once and go study Chan. Draw close to those who possess the Dao, so that your conduct and understanding are rectified.

Leaving the Dust

Leave the net of the dusty world and step out of the cage of common affairs. With tousled hair and a grimy face, you seem dull and ignorant. Your eyes are like a blind person's and your ears like a deaf person's.

Using gold as the arrow and jade as the bow, a wooden figure (symbolizing that which lacks feeling and consciousness) shoots through the Crystal Palace with a single arrow (an image in cultivation for a state of pure clarity). Journey toward Penglai and Yingzhou (legendary immortal isles), along the immortal road paved with jade.

Presented to Wuwei Zi of Mount Zhongtiao

Take aspiration as your sword and wisdom as your blade, and Shi'e splits open the jade stone to reveal the golden turtle (a golden giant turtle from myth). Frolic among the blue lotuses and leap over the emerald waves.

Drinking the daogui (a small measure of elixir, an ancient alchemical term) surpasses drinking fragrant fine wine. "The one-six three lord wears crimson robes" refers to the miraculous visions that appear in cultivation. Striking the cloud-waist, one endures ten thousand times over.

Words Requested by Wang Daizhao of Huazhou

Court Attendant Wang excels at depicting the bearing of people, and his mind is always fixed on others, to the point that he forgets himself. If he could awaken, he could leave the path of delusion and attain a state of free, untroubled ease. Delighting in stillness and leisure, he can then comprehend the true Dao.

Presented to the Spirit of Purity

His mind is always fixed on others, to the point that he forgets himself. If he could awaken, he could leave the path of delusion and attain a state of free, untroubled ease. Delighting in stillness and leisure, he can then comprehend the true Dao.

Presented to the Pure Idler (Qingjing Sanren)

Do not be obstinate, nor be bewitched into foolish stubbornness. Do not indulge in false appearances, nor be stingy and grasping. Do not grieve, nor give rise to shame because of it.

Heed my counsel and seek Chang'an (here perhaps alluding figuratively to the destination of cultivation, or an ideal realm). When the mind is free and untroubled, one attains true joy. Guard stillness and form the Great Elixir (the condensed state of jing (essence), qi (vital energy), and shen (spirit) achieved through neidan (internal alchemy)).

Presented to Lan Jue of Jingzhao, with Thanks to Xie Jingren

Do not cling, do not crave, and do not let groundless sorrow arise in your heart. Whether walking, resting, or dealing with affairs, always keep yourself at ease.

If you can do this, you truly cultivate. Subdue the mind-monkey and bind the thought-horse (metaphors for gathering in scattered thoughts), and refine the frost ball (an image from internal alchemy). When the work of cultivation is complete, you may journey to the Ten Islands (legendary immortal realms).

Presented to Secretary Li

Zhang Duliao (a personal name or title) is always busy and bustling, presumably because the affairs at hand are especially numerous and trivial. Entangled by these matters, one truly has no recourse.

Heed my counsel: leave your dwelling and worldly duties, and calmly cultivate the qi of harmonious emptiness (pure, balanced qi). Once truly accomplished, you may ascend to the Great Luo Heaven (the highest heaven in Daoist cosmology).

赠终南三道友 张谦天，慕子迁，李公实等恋家缘。怎生得，通妙玄。 离俗海，水云，没柰何。 听予劝，离巢窝，闲闲闲裹炼冲和。得真修，上大罗。 赠终南三道友 张谦天，慕子迁，李公实等恋家缘。怎生得，通妙玄。 离俗海，水云边，会仙庄上种金莲。行功成，性月圆。 赠三水贾仙 炎炎火，滚滚汤，中间一点武清凉。更玲珑，分外香。 生祥瑞，吐祥光，瑞祥光彩结红霜。产胎仙，现玉皇。 赠醴泉三毕先生 外休着，外休搜，外边并没好因由。外无真，外事休。 内堪补，内堪修，内中清净水云游。内光明，内貌周。 〔答萧防判〕 陇州萧防判，言将来宜人分免，是儿是女，有无灾难，索词。 好性子，好性怀，不须香火不须斋。戴云包，免了灾。 内修个，不凡胎，忘机绝虑屏尘埃儿是女，有无灾难，索词。 好性子，好性怀，不须香火不须斋。戴云包，免了灾。 内修个，不凡胎，忘机绝虑屏尘埃。产灵童，有大才。 连珠 〔埋〕光好，〔好〕补骸，〔骸〕无破漏固灵胎。 〔胎〕清清，〔清〕个孩。〔孩〕儿耍，〔耍〕得乘，〔乖〕疏偏怕色和财。 〔财色〕无，〔无〕地埋。 赠华亭完颜知县
Interpretation

Presented to the Three Companions of Zhongnan

Zhang Qiantian, Mu Ziqian, Li Gongshi, and others still cling to the worldly ties of home and family. How can they come to understand the profound Dao (the Way)?

Leave the bitter sea of the mundane world and go to the banks of water and cloud (places far from dust and close to the stillness of nature). This too is a step taken out of necessity.

Heed my counsel: leave the comfortable nest of home and cultivate Chonghe Qi (harmonizing qi, which balances body and mind and calms the breath) at your ease. Once you achieve true attainment, you may ascend to the Great Luo Heaven (Daluo Tian), the lofty immortal realm of Daoist cosmology.

Presented to the Three Companions of Zhongnan

Zhang Qiantian, Mu Ziqian, Li Gongshi, and others still cling to the worldly ties of home and family. How can they come to understand the profound Dao (the Way)?

Leave the bitter sea of the mundane world and go to the banks of water and cloud, where at the Huixian Village you may plant the golden lotus (a figure for the pure fruit of Dao won through cultivation). When your merit is complete, the moon of your nature and mind will be full and bright.

Presented to Immortal Jia of Sanshui

Fierce flames roar and hot water seethes, yet within them lies a single cool and true qi (a figure for internal cultivation through the mutual interplay of water and fire, and the harmony of Yin-Yang). It grows ever more delicate and clear, giving off an exceptional fragrance.

Auspicious signs appear and emit a radiant light, and the light condenses into crimson frost. From this, the immortal embryo (a spiritual achievement formed in cultivation) is conceived, and the Jade Emperor (the celestial sovereign revered in Daoism) becomes manifest.

Presented to Master San of Liquan

Outwardly, do not cling to external things, and do not seek outside yourself, for the foundation for accomplishing the great Dao is not found outside. Outside there is no true Dao, and external affairs need not be pursued.

The inner self is what deserves nourishing and cultivating. In the stillness of a clear, pure mind, one roams freely as though among water and clouds. When the inner light shines, the countenance too will appear upright and fine.

In Reply to Magistrate Xiao Fang

Magistrate Xiao Fang of Longzhou wished to know whether a suitable person would come into his life in the future, whether his child would be a son or a daughter, and whether he would meet with calamity. He therefore asked me to answer in a ci (lyric poem).

Your nature is good and your heart gentle, and you need not rely on burning incense, making offerings, or fasting to seek answers. Practicing the methods of cloud-qi (ways of cultivating body and mind in Daoism) will allow you to ward off misfortune and avoid harm.

Cultivate an extraordinary foundation within, forget cleverness, cut off distracting thoughts, and set aside the worldly turmoil. Whether the child is a son or a daughter, he or she will have great talent.

Lianzhu (String of Pearls)

Gather in your radiant light and nourish the physical body. When the body is free of damage and deficiency, the stable spirit embryo (an inner achievement produced by cultivation) can be secured.

A pure spirit embryo is like an innocent child. The child plays freely, and the cultivator too may travel along the Dao. But if one neglects practice, especially by indulging in sensual desire and wealth, one must be all the more wary.

Without craving wealth or sensual pleasure, there are no worldly entanglements.

知县女，个真真，年将二六乐天真。敢求乞，任求真。 天赋性，慕修真，将来功满内全真。跨祥云，礼上真。 密州李节副求拄杖 灵寿杖，寄何人，陇西节副拨红尘。剔开道，离苦津。 常携执，永为亲，擒猿捉马气和神，挑圆相现本真。 又 灵寿杖，献夫人，拨开世网剔开尘。助行步，出爱津。 打有着，亲，擒猿捉马气和神，挑圆相现本真。 又 灵寿杖，献夫人，拨开世网剔开尘。助行步，出爱津。 打有着，拄为亲，敲昏琢暗永清神。挑明月，显至真 赠五会道众 心平等，寿延长，修完七宝聚三光。悟全真，万事忘。 玉花绽，金莲芳，馨香滋味满斋肠。行功成，现玉皇。 赠宁海州于清一 玄中妙，没言传，劝君休纵马猿颠。爇心香，达圣贤。 圣贤喜，赐良缘，暗中细细剔根源。性灵灵，得做仙。 赠文登马彦高 长寿酒，安乐杯，能医百病正当时。助清吟，乐道归。 将进酒，凤□杯，香山会上惜芳时。醉仙吟，月下归。 赠张无尘先生 擒云马，纵云骖，行歌蹈舞放婪耽。任傍人，笑我惑。 明六六，悟三三，三三六六味香甘。广收拾，不属贪。 临擒云马，纵云骖，行歌蹈舞放婪耽。任傍人，笑我惑。
Interpretation

The daughter of the county magistrate's household is pure of character. Nearly thirty years old, she is cheerful and sincere by nature. She bravely seeks the Dao, pursuing the true Way with single-minded devotion.

She is naturally gentle and pure, and she admires the cultivation of the Way. In time, when her merit and practice are complete and her inner cultivation is perfected, she will attain the true Dao. Then she will ride auspicious clouds and pay homage to the Supreme Perfected (a revered deity who has attained the Dao).

Presented to Assistant Prefect Li of Mizhou, Who Requested a Staff

For whom is this Lingshou staff (a hand staff said to prolong life) being sent? It is given to the Assistant Prefect (an official title) from Longxi, with the hope that he may use it to part the dust of the mundane world, open a path, and cross out of the ferry of suffering.

Hold it often, as though keeping company with an old friend. Use it to subdue the xīn yuán (mind-monkey) and control the yì mǎ (intention-horse), a Daoist metaphor for gathering in scattered thoughts, so that breath and spirit come into harmony. Then, by lifting the staff, reveal the circle of perfection, and manifest your original true nature.

Again

The Lingshou staff is offered to the lady, with the hope that it will part worldly entanglements and clear away the vexations of the dust, helping her walk and cross out of the ferry of attachment to love.

Strike at the attachments of form with it, and treat it as a close companion. Subdue the mind-monkey and control the intention-horse, bring breath and spirit into harmony, and lift the circle of perfection to reveal the original true nature.

Again

The Lingshou staff is offered to the lady, with the hope that it will part worldly entanglements and clear away the vexations of the dust, helping her walk and cross out of the ferry of attachment to love.

Strike at the attachments of form with it, and treat it as a close companion. Rouse the drowsiness of the mind and polish the darkness, so that the spirit remains forever clear. Raise the bright moon and reveal the ultimate truth.

Presented to the Five Assemblies of Daoist Adepts

When the mind is calm and free of discrimination, life can be lengthened. Once the Seven Treasures (a Daoist term for precious cultivated essences) are formed and the Three Lights (the qi of the sun, moon, and stars) are gathered, one can awaken to the complete true Dao and forget all the affairs of the world.

Jade flowers open and golden lotuses give off their fragrance, and the purity of their scent and taste fills the hall of purification. When merit and practice are complete, the Jade Emperor (a supreme deity of Daoism) will appear.

Presented to Yu Qingyi of Ninghai Prefecture

The profound principles of the Dao cannot be transmitted through words. I urge you not to indulge the mind-monkey and intention-horse or let them run wild. Instead, burn the heart incense (offer devotion to the Dao with a sincere and reverent heart) and open the way to the realm of the sages.

The sages rejoice and bestow a fortunate bond. Quietly and patiently remove the stains at the root, so that your original nature becomes luminous, and in the end you may attain immortality.

Presented to Ma Yangao of Wendeng

The wine of long life and the cup of peace are the right moment to heal all illnesses. They help a person sing clearly and turn joyfully toward the great Dao.

Raise the cup and drink, and the phoenix-patterned wine vessel gives off its fragrance. At the gathering on Fragrant Mountain, one should cherish these fine times. Drunk, sing the songs of the immortals and return home beneath the moon.

Presented to Master Zhang Wuchen

Ride the cloud-steed and travel in a cloud-carriage, singing as you go and dancing to your heart's content. Let others laugh at me for my confusion.

Understand the numbers of six-and-six, and grasp the principle of three-and-three. The flavor of three-times-three and six-times-six is sweet. Gather widely the fruits of cultivation, and do not seek them greedily.

Again

Ride the cloud-steed and travel in a cloud-carriage, singing as you go and dancing to your heart's content. Let others laugh at me for my confusion.

明六六，悟三三，三三六六味香甘。广收拾，不属贪。 临江仙 和赵殿试 □访庚辛成造化，□常清净童颜。□哉表裹得翛然。 □生真水纼，□去复牵还。□子投贤贤不面，□庵辱教来干。 □分修炼在三关。□人真宿契，□悟放心闲。拆木字起。 和无名先生韵2 □玉往来神气住，□翁稳跨青骝。□风谭氏与刘丘。 □心归正觉，□个本环洲。□火相生铅汞结，□人已达清幽。 □侗不日上云头。□风牢把捉，□下好吞钩。拆金字骝。□风谭氏与刘丘。 □心归正觉，□个本环洲。□火相生铅汞结，□人已达清幽。 □侗不日上云头。□风牢把捉，□下好吞钩。拆金字起。 清心镜本名红窗迥 我当初，为庵主。勤勤接待，云朋霞侣。 时时地、疏远尘缘，渐渐成觉悟。悟心开，便得遇。 本师遣我，专来化度。阐妙玄、穿凿愚迷，要荐归蓬府。 又 善芽生，为庵主。终日相倍，不凡之侣。 得自然
Interpretation

Understand the principle contained in "six-six" (liù liù), and grasp the subtle meaning of "three-three" (sān sān). Three-three and six-six: their flavor is sweet and fragrant. Gather widely and accumulate cultivation, yet do not fall into craving.

Lin Jiang Xian (Immortals by the River)

In Reply to Zhao Dianshi

□ Seek out the qi of gēngxīn (ancient sexagenary-cycle terms, often used to refer to metal) and bring about transformation. □ Constantly guard purity and stillness, and keep a youthful complexion. □ Inwardly and outwardly, one is free and transcendent.

□ Generate true water (a cultivation term for the essence-qi of inner practice). □ It departs and is drawn back again. □ The disciple goes to seek a worthy master but does not meet him. □ In the hermitage one receives instruction and comes forward to ask for guidance.

□ Practice separately at the three passes (sān guān, the three gates or points in cultivation). □ One who has truly deep predestined affinity, □ once awakened, settles the heart into ease. Begin by splitting the character mù ("wood").

In Reply to the Rhymes of Mr. Wuming, No. 2

□ Jade comes and goes; shen and qi come to rest. □ The old man sits steadily astride a qīnglíu (a blue-black dappled horse). □ Feng Tan and Liu Qiu.

□ The heart returns to correct awareness. □ One's original self dwells on Huanzhou (the Ring Isle). □ Fire generates fire, and qianhg and guimng (lead and mercury, neidan terms for essence and related substances) condense. □ The person has already reached the profound depths of stillness and clarity.

□ The child will soon rise up to the clouds. □ Hold firmly to the feng, and □ lower the line to swallow the hook. Begin by splitting the character jīn ("metal").

□ Feng Tan and Liu Qiu.

□ The heart returns to correct awareness. □ One's original self dwells on Huanzhou. □ Fire generates fire, and lead and mercury condense. □ The person has already reached the profound depths of stillness and clarity.

□ The child will soon rise up to the clouds. □ Hold firmly to the feng, and □ lower the line to swallow the hook. Begin by splitting the character jīn.

Qing Xin Jing (Mirror of a Clear Heart), originally titled Hong Chuang Jiong (Red Window Far-Off)

I once served as zhu'an (abbess or abbot of the hermitage), attentively receiving the fellow cultivators who came and went, as lofty as clouds and rosy mist. Gradually I drew away from the worldly ties of dust, and little by little I began to awaken. Once my heart was awakened, I was able to meet my běnshī (original teacher, the master who transmitted the Dao).

My teacher sent me here on a special errand to transform and guide the world, to make clear the profound principles, and to enlighten those who are foolish and deluded, so that they might return to Penglai Immortal Palace (the immortal realm of Daoist imagination).

Again:

The roots of goodness began to grow, and I served as zhu'an. All day I kept company with extraordinary fellow cultivators.

Naturally one obtains...

、获

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