《渐悟集》

My master, Chongyang, used every means to counsel and guide me, but I could never let go of my attachment to the secular world and its passions. One night, I dreamed that I was standing in the courtyard, lamenting, “My life is like a delicate porcelain bowl: if it slips from my hands and falls, it will shatter into many pieces.” Before I had finished speaking, a bowl dropped from the sky. I cried out and woke in tears.

The next day, my master said, “You were frightened last night, and that was when you began to awaken.”

Immortal Lü (Lü Dongbin) awakened fully through the dream of yellow millet. He gave up his splendid carriage and horses and returned to his source. Later, he studied under Zhongli Quan and became a great immortal. Shandong (Ma Yu, a disciple of Wang Chongyang) suddenly awakened through a dream of fine porcelain. He cut off his worldly attachments and cultivated the Way of mercury and lead. Later, he studied under the Immortal of the Wind (Wang Chongyang), and at last his moon of nature became full and radiant.

Again

Before one’s fame has spread, one’s actions have already brought sorrow: this damages the foundations of cultivating the Dao. Having lost one’s original nature, whom can one blame? It seems that being dull and ignorant is better than thinking oneself clever. I am content to be a foolish person, tranquil and practicing Wuwei (non-action). Why write idle poems and lyrics?

I vowed to make my fame known, yet my actions brought sorrow: this damages the foundations of cultivating the Dao. Having lost one’s original nature, whom can one blame? It seems that being dull and ignorant is better than thinking oneself clever. I am content to be a foolish person, tranquil and practicing Wuwei (non-action). Why write idle poems and lyrics?

I vow to practice barefoot: in summer, I will drink no water; in winter, I will seek no warmth from fire.

Now I vow to practice barefoot within these walls: in summer, I will drink no cool spring water; in winter, I will not draw near the stove. I will understand the principle by which water and fire aid one another in the alchemical furnace. To repay my teacher’s kindness, I will cultivate diligently, refining mercury and cooking lead (metaphors for Neidan practice). When my practice is complete and my merits fulfilled, I will become a barefoot immortal in the fairyland of Penglai.

Spring-Surveying Tune

Presented to Wang Zhixuan

In the grotto-heavens, several fine rains fall clear; in the distance, one can glimpse the jeweled forest, its jade trees. Holding a jade staff, I follow wherever it leads in my search, and within my nature a golden lotus blooms.

The infant and the lovely maiden (Yin-Yang symbols in Neidan practice) come together; moreover, the true dragon and tiger (symbols for Yin-Yang energies in Neidan practice) unite. Auspicious light then appears of itself, spreading in all directions and revealing a numinous, lucid sovereign.

Two Poems: “Cherishing the Fragrant Season”

Presented to Mr. Li, an Official

You and I were both born in the year of Gui-Mao; before we knew it, fifty-two years have passed. I entered the Dao first, seeking its mysterious principles, but of course I have never dared forget you. Day and night, I am always thinking of you. Though I have casually written a thousand poems and lyrics, it has all been in vain. I urge you to give up your worldly household affairs soon, lest you take a wrong step and fall into the Yellow Springs.

Presented to Lu Shouci of No-Desire

Pure and serene, clouds of auspicious vapor seem to rise from beneath the feet. The Qi within the body’s nine apertures—the eyes, ears, nose, mouth, and other openings—flows and interweaves. Who can understand that this subtle working comes from Wuwei (non-action)? Cultivate in accord with nature, and the elixir will be refined from this. The Li Dragon, a legendary black dragon, exhales a shining divine pearl, sending forth ten thousand rays of rosy light that envelop the surroundings. The empty, still hall is bright and clear, its radiance increased. Along the road to Penglai, the fabled realm of immortals, travelers pass back and forth. Who can understand that this subtle working comes from Wuwei? Cultivate in accord with nature, and the elixir will be refined from this. The Li Dragon exhales a shining divine pearl, sending forth ten thousand rays of rosy light that envelop the surroundings. The empty, still hall is bright and clear, its radiance increased. The road to Penglai seems to have an appointed time.

Three Poems on “Willow Branches”

Presented to Zhao Daoji

At sunrise, the golden rooster crows once, startling a person awake from a dream. The breeze beside the pillow still carries a refreshing coolness, and the effects of wine have only just faded. Mist disperses and clouds part; the sky is as clear as water, and the moon has just risen. In the empty, still hall, worldly thoughts have vanished, and the mind and nature have only just grown calm.

Sent to the Master of the Four Regions

Having written a poem in the “Willow Branches” style, to whom shall I send it? I would like to share what is in my heart with immortals such as First Hao and Second Liu. I also hope that Qiu, Liu, Tan, and Ma—important early figures in the Quanzhen tradition—will join me in probing the mysterious principle. Once the work of the Nine Returns and Seven Reversals, terms in Neidan for the ascent and descent of Yin-Yang and the process of reversal and refinement, is complete, I will go to pay homage to the Celestial Worthy of Primordial Beginning.

Presented to Su Xuan, the Master of the Clouds

Resolutely abandoning riches and honors, children and wife, he grasps the hidden workings of the Dao. Calm and at ease, he lets things follow Wuwei, unconcerned even if others consider him foolish. He does not wander among streams, mountains, and fragrant grasses, but devotes himself to inner cultivation.

Presented to Su Xuan, the Master of the Clouds

Resolutely abandoning riches and honors, children and wife, he grasps the hidden workings of the Dao. Calm and at ease, he lets things follow Wuwei, unconcerned even if others consider him foolish. He does not wander among streams, mountains, and fragrant grasses, but devotes himself to inner cultivation. When his work is complete, where will he go alone? He will journey to the Jade Pool, a fabled realm of immortals.

Six Poems in the “Proud Fisherman” Style

Awakening to Oneself

In a dream I saw my beautiful wife and called her my mother; then I met my beloved concubine but took her for my daughter. Because my nature had not awakened in a former life, these bonds arose in this one; though people change their appearance, they become husband and wife once more. From then on, Shan Tong—the author’s self-designation—was ever mindful and cautious, and was fortunate to receive Feng Xian’s guidance. Feng Xian was Wang Chongyang. He resolved to become pure and still, purifying body and mind completely. Through such cultivation, he could pass from the Far Shore of Purple Fungus, a symbol of transcendence beyond the mundane world, into the mysterious path.

A person may live for seventy years, but how many days is that? No more than about twenty-five thousand. When today has passed, one day fewer remains. A lifetime is over in the blink of an eye, and the body gradually grows old like the setting sun on the western hills. If we do not cultivate, our days pass in vain. Now that we have understood the path of cultivation, how could we let our time go to waste? We must set the true sun and moon in motion within the grotto-heaven—the Daoist realm of immortals, or an inner state of cultivation. The true sun and moon are like a red sun rising within the Moon Palace.

Presented to Sun Gu

I urge Sun Gu to cultivate the Great Dao and keep sweeping clean the fields of her heart. Remove the Three Corpses—the spirits said to dwell within the body, prompting wrongdoing and hindering cultivation—and the Six Wastes, the forces that deplete body and mind and obstruct practice. Then you can be free of troubles, remain tranquil, and understand profound principles. Do not ask what the furnace and stove are called. When Yin and Yang Qi are harmonized, circulating above and below, with their forward and reverse movements complementing each other, lead and mercury—the inner alchemical terms for Yin-Yang essence and energy—will naturally be refined into treasure. What a beautiful sight: rosy clouds gather around the cultivator as she returns to Penglai Island, the legendary isle of immortals.

Presented to Fellow Disciples

I urge my fellow cultivators to listen carefully: abstaining from meat and wine is not difficult, nor is it a great achievement to avoid coveting worldly wealth. The greatest danger is when ignorance is stirred and takes hold. The hardest thing to relinquish is often desire for beauty. How one plans to restrain it is ultimately up to oneself. Regard it as an enemy and a living ghost; keep as far away from it as possible, and stay vigilant against it even in dreams.

Another Poem

I urge those who prepare the food to do good often and diligently provide for everyone, without growing slack. Do not carelessly pour hot cooking water onto the ground. Let it cool first, so it will not harm insects and ants; this too is a compassionate act that offers them a way to survive. Do not waste the firewood, rice, flour, and other daily necessities, or indulge in extravagance. Keep both the inside and outside clean, and let go of worldly distractions. Such a life is truly enviable; in time, you will enter the Immortal’s Court.

Another Poem

An ox pulls a heavy cart along a treacherous road. The person driving it shows no pity for its hardship, but only lashes it harder, never stopping the blows. Suddenly, the ox speaks: “You make me suffer so that you can support your family. I pity you, trapped on this perilous road and still driven by others, while you keep striking me with your whip. It is out of concern for you that I speak now: if you still do not awaken in this life, your fate will be the same as mine.”

Two Poems in the Style of “Green at the Willow Tips”

Harmonizing with Ancient Rhymes

Having understood the principle of birthlessness and deathlessness, one no longer clings to plucking flowers and leaves or chasing after external things. When happy, sing aloud; when drunk, lie among fragrant grasses and roam through immortal palaces in dreams. At times I earnestly urge everyone: do not be surprised that I repeat my admonitions. If you live like a walking corpse, knowing only how to covet wealth and compete for beauty, you will waste your years in vain.

Another Acrostic

□ wheels are not driven by birth and death. Amid □ flames, a lotus opens with five petals. □ gains golden flowers; □ becomes the mushroom of immortality; □ divides and yet is whole, complete and without flaw. □ gave birth to the fool Ma Yu, who □ suddenly awakened and felt deep sorrow over family ties. □ split open the mountain of affection; □ shines through the ages; □ speaks of the bright moon within the heart.

Two Songs of Welcoming Spring

Presented to Master Ru

When the body follows the seasons, pure, harmonious, and beautiful Qi naturally rises within. Why cling to the ceremonies of welcoming spring, with pitch pipes and clay oxen to mark the season? If cloud-like Qi is enough to plow through the field of lingzhi mushrooms—a metaphor for cultivating Neidan (internal alchemy)—there is no need to guide a plow. Once the work of nurturing life and cultivating De (Virtue) is complete, the yellow sprouts, a sign of refined Qi in internal alchemy, flourish like flowers and willows. When an immortal embryo has formed in the Jade Cave, one may naturally drink the wine of long life.

Presented to Master Liu

The Dipper’s handle turns and has just pointed toward the eastern trigram Zhen. Pure, harmonious, and beautiful Qi rises within. Why cling to the ceremonies of welcoming spring, with pitch pipes and clay oxen to mark the season? If cloud-like Qi is enough to plow through the field of lingzhi mushrooms, there is no need to guide a plow. Once the work of nurturing life and cultivating De (Virtue) is complete, the yellow sprouts flourish like flowers and willows. When an immortal embryo has formed in the Jade Cave, one may naturally drink the wine of long life.

Presented to Master Liu

The Dipper’s handle turns and has just pointed toward the eastern trigram Zhen; Yang energy naturally surges upward. The Green Crow, a term for observing the heavens and conveying news of the seasons, announces the change in the solar term. When the clay ox is struck, we know the season has arrived. The sun travels westward, its golden light bright and lustrous, while the yellow sprouts, auspicious herbs, and lingzhi mushrooms are well nourished. Admiring the Nine-Cycle Elixir, we lay out a banquet like fine jade; it is fitting to put the body and mind in order.

Spring at the Jade Tower

Presented to Jiang Daoquan

After drinking the fine nectar, the master lies beneath the moon and sleeps among the clouds, leisurely playing with the Dipper. The cycles turn in keeping with the seasons, without the slightest error; this work depends entirely on skillful cultivation. Gold and jade filling the hall seem to arise from nothing. The country prospers, the people live in peace, and the human spirit shines with vitality and grace. The scene in Spring at the Jade Tower is wondrous; it is not the ordinary springtime of singing orioles, blossoming flowers, and green willows in full leaf.

Night Stroll in the Palace

After seeing through the hardships of the world, one delights in quiet and ease, singing and dancing to one’s heart’s content. The mind is like a lone cloud, free to come and go, untroubled and at ease; inner cultivation grows rich along with it. Day and night, harmonize the “Dragon and Tiger” (metaphors for the Yin and Yang forces in internal alchemy), letting the “Maiden” and the “Infant” (terms in internal alchemy often used to symbolize Yin-Yang essence and Qi) meet continually. Cultivate the “Spirit Pearl” (a symbol in internal alchemy for the gathering of essence and Qi), as though it were radiating brilliance from within the void. Its bright light shines forth, revealing one’s original, true nature.

When speaking casually about cultivation, remember that it must never be undertaken carelessly. Resolve to leave behind family ties in order to pursue the Great Dao. Dispel ignorance (the delusion that obscures one’s true nature), and, like Meng Ke, nurture a vast and noble Qi. Do not sway with others’ feelings like a water-lifting counterweight. Be content with simplicity and poverty, and troubles will naturally fall away. Even if your appearance is unkempt, keep clearing the field of your heart. Let “Metal and Wood” (terms in internal alchemy that symbolize different movements of Qi) give rise to one another, and from this refine the supreme treasure. Then you will feel the numinous light appear.

Thirty Poems to the Tune “Treading the Clouds”: Presented to the Immortals Cao, Gan, and Zhang, Who Dwell Together in Misty Cloud Cave

Three immortals from three counties dwell together in unity of heart, each passing on subtle and mysterious teachings to the others. They roam freely among streams and clouds, forgetting all cares in Misty Cloud Cave. Through “refining mercury and cooking lead, harmonizing the Dragon and guiding the Tiger” (metaphors in internal alchemy for regulating the body’s essence and Qi), they gather the Qi of the Three Fields (the foundation of cultivation in the upper, middle, and lower Dantian) in stillness and meditative absorption. Once their cultivation is complete, they ascend on cranes to pay their respects to the Celestial Worthy of the Primordial Beginning, becoming immortal companions in the Great Luo Heaven.

These people, free and at ease, are carefree cultivators of the Dao. Though poor, they are so joyful that they forget the troubles of the world. Beneath the wind and moon, they soothe their spirits as if listening to a zither, while the Qi of dragon’s roar and tiger’s growl comes to accompany them. Some dwell in mountain forests, others live amid the world; all urge people to turn back and awaken at every moment, for the right path can be found everywhere. They guide people in the world and form bonds of goodness, while fellow cultivators among the clouds and rosy mists come in admiration.

This aunt, a female Daoist, was an immortal of the Lü family banished to the human world, where she willingly made her living. Her unkempt hair and soiled face reveal the bearing of a Daoist practitioner. The cloud and rosy-mist companions who visit her are no ordinary people. Do not show off beauty or elegant appearance: the human body is ultimately filthy and perishable, and family ties and love must be wholly relinquished. This is no task that an axe can accomplish. Only when the mind grows still and distracting thoughts are cut off can one live in peace and contentment, eventually taking up residence in the Great Luo Heaven, the highest celestial realm in Daoism.

Again

Snowflakes drift down in profusion, and the mountains disappear into the deep green. Wind lifts the jade-like flakes and scatters them across the earth. They pass through the curtains and dance freely in the breeze, deliberately displaying an auspicious sign before us. The fisherman admires the snow in his straw rain cape; Wang Ziyou, too, would be stirred to action by a snowfall, and even the wine of the hard-drinking Gaoyang tipplers seems to rise in price. Why are the people so delighted? It seems next year is certain to bring a bountiful harvest.

Presented to Feng Shouci

Though men and women share bonds of affection, nothing can bridge the divide between life and death. Fame and profit are as fleeting as clouds. Only by setting aside every worldly attachment can one cultivate the Dao of immortality along the path to long life. Keep the Jade Portal open and firmly close the Golden Gate; use the numinous pearl, a term in Neidan for the gathered state of essence, Qi, and spirit, to guard body and mind, and recite the scriptures and carry out one’s practice at their appointed times. When cultivation is complete, one can rise lightly into the air, stride among the clouds, and sit with dignity in the Great Luo Heaven.

Again

Make steady progress along the path to long life and cultivate the Dao of immortality. Keep the Jade Portal open and firmly close the Golden Gate; use the numinous pearl, a term in Neidan for the gathered state of essence, Qi, and spirit, to guard body and mind, and recite the scriptures and carry out one’s practice at their appointed times. When cultivation is complete, one can rise lightly into the air, stride among the clouds, and sit with dignity in the Great Luo Heaven.

Again

When the Double Ninth Festival comes around again, one should gain deeper and deeper insight into the Great Dao. The practitioner Ma of Fufeng need not worry about growing old. Harmonize the Dragon and Tiger, symbols in Neidan for the mutual regulation of Yin-Yang, water and fire, and set the bright pearl in motion. One should find the path by which the pearl enters and leaves as early as possible. Take “Yu” as one’s name, “Xuanbao” as one’s courtesy name, and “Cloud-Dweller” as a fitting sobriquet. “Wood Ox” is the childhood name, and “Mountain Lad” the courtesy name. The Mountain Lad will soon ascend to immortality.

Again

Returning once more to Xingping, I widely offered guidance to the people. Then, suddenly, my enthusiasm was spent, and I thought of going home. The road described in “Treading on Grass” leads toward Chang’an; may people awaken to understanding soon. Wealth and poverty are arranged by Heaven, and the blessings allotted to one’s descendants are secretly determined. Since one’s allotted fate is fixed, there is no need for excessive worry. While the body is still strong, hurry to cultivate and observe the precepts, and seek a true master’s salvation with a sincere heart.

Presented to the Wuwei Recluse

The three-bun Mountain Lad, my self-designation, paid a visit and heard the story of the Zhang family. Watching others give alms can never take the place of practicing oneself. Do not stand at the edge of an abyss envying the plump fish in the water; step back and weave a net with your own hands—that is better than merely looking on. If you wish to dwell in such immortal realms as Penglai and Yingzhou, why wait in one place with your eyes fixed on the horizon? Let your hair grow unkempt and your face go unwashed; forget the affairs of the world. To burn incense and bow in worship is the wish of my heart. May I, like the layman Pang, cultivate together with fellow practitioners.

Within the “double-bun” hairstyle lies brightness and good fortune. The master’s name should be honored with reverence and upheld; it should not be changed again. Zhongli Quan once did the same. Has Yao Gong not benefited by following his example? Cultivate and perfect the candle of nature and life, and trim the wick of its lamp, so that the light of the spirit shines brightly and understanding may become boundless. The wish to welcome an immortal should carry on the aspiration of Layman Pang.

Presented to Yao Xuanyu of the Double Buns

Within the “double-bun” hairstyle lies brightness and good fortune. The master’s name should be honored with reverence and upheld; it should not be changed again. Zhongli Quan once did the same. Has Yao Gong not benefited by following his example? Cultivate and perfect the candle of nature and life, and trim the wick of its lamp, so that the light of the spirit shines brightly and understanding may become boundless. Welcome the immortal guest, singing “Treading the Cloud Path,” and find the right home beneath the moonlight on the Jasper Terrace.

[Matching the Master’s Rhyme]

In the poem the master presented to the immortal Tan, he said: “Zhang Gong was drinking, when Li Gong arrived; Li Gong took Zhang Gong’s wine and drank it.” Jifa Yu respectfully follows the master’s rhyme in this response:

Open-hearted and expansive, with an easy bearing; thorough in dealing with things, careful in thought. Why should immortals speak with such restraint? Mountain Dong compares himself to a great sea turtle, golden scales catching the sun like fresh brocade. Free and carefree as clouds and water, letting body and mind stretch as they please. If we wish to become superior practitioners, why compete with one another? Let us all joyfully welcome the white-robed visitor, and share a cup of wine from the mysterious realm.

The Master Takes Ma Yu Begging in the Street

Do not speak of such fantasies as a turtle’s hair or a rabbit’s horn, nor cling to the illusory, transformed body. Idle thoughts are like the empty shells left behind by cicadas. How can the golden Dharma body be made manifest? In the end, everything rests on awakening within. Resolve not to waver again and again: the Dao is neither distant nor hard to find. The white snow in the grotto-heavens can turn into red hail. Through cultivation, one can become a free and untrammeled spirit-child, naturally mastering the medicine of longevity.

Tea

This tea is truly a rare treasure, and its name suits it well; its power to dispel drowsiness is without limit. Confucius no longer dreams of the Duke of Zhou, while Mountain Dong laughs at Chen Tuan for sleeping too long. Lu Tong drank seven bowls of tea, and the monk Zhaozhou also used tea to welcome visitors. They all knew the taste of tea, which ultimately leads to the highest realm. If Zai Yu could taste a cup, his mind would grow clear and refreshed, and he would no longer doze during the day.

Tea

This tea is truly a rare treasure, and its name suits it well; its power to dispel drowsiness is without limit. Confucius no longer dreams of the Duke of Zhou, while Mountain Dong laughs at Chen Tuan for sleeping too long. Lu Tong drank seven bowls of tea, and the monk Zhaozhou also used tea to welcome visitors. They all knew the taste of tea, which ultimately leads to the highest realm. If Zai Yu could taste a cup, his mind would grow clear and refreshed, and he would no longer doze during the day.

In the east, mistlike wisteria spreads; in the west, snow-white willows stand in rows, lending the Qin River plain and the Wei River region an even greater elegance. Golden lotuses emerge on every side, gently enveloped in auspicious light and radiant vapor. After nine turns of cultivation—the repeated practice of Daoist refinement—a moment’s work brings success, and a flawless jade palace takes shape of its own accord. The Three Pure Ones (Sanqing), Daoism’s three highest deities, sit high upon a jeweled flower dais. Who could have imagined that such a scene would emerge from nothingness?

Attending Lord Liu’s Purification Banquet

Mix jade nectar and fine jade powder, and a pile of snow-white food, like ice and snow, rises upon the jade table. Take a jade staff, the craftsperson’s tool, and knead it into jade cakes, stacking them gently. Suddenly, a metallic chime rings out. Then, with a gold knife, slice the cakes finely and place them in a golden stove to cook without pause. Fragrant, tender, and delicious, the food fills the golden ox; once full, the ox is freed from the suffering of birth and death.

Grapes

The grape roots twist like horned dragons, their tendrils twining as the leaves and branches shine green. The light of the sun, moon, and stars falls upon the trellis, where several clusters of fruit grow, each exceptionally precious. At first the grapes resemble colored glass; when ripe, they look like agate, growing in bunches and clusters, each fruit small and round. Like strings of prayer beads, they seem afraid someone might steal them. Ma Feng eats the grapes and returns to Peng Island, the fabled mountain of immortals.

The grape roots twist like horned dragons, their tendrils twining as the leaves and branches shine green. The light of the sun, moon, and stars falls upon the trellis, where several clusters of fruit grow, each exceptionally precious. At first the grapes resemble colored glass; when ripe, they look like agate, growing in bunches and clusters, each fruit small and round. Like strings of prayer beads, they seem afraid someone might steal them. Ma Feng eats the grapes and returns to Peng Island, the fabled mountain of immortals.

Another Poem

Three high topknots rise, displaying the same immortal bearing; they are suited to wearing flowers in blue, yellow, and white. Few know the ways of the Dao that lie within these details. Only when Ma Feng once more meets his true teacher can he understand them. To cultivate, one must follow the proper method, move with the cycles of the sun and moon, and open the channels and vital points. Refine lead and mercury, condense the Golden Elixir, and, when one’s practice is complete, become an immortal guest in Peng and Ying, the legendary realms beyond the sea.

The Bamboo Blind in the Quanzhen Hall

Make the ribs from white blades and the threads from green silk, arranging them one by one, warp and weft. Once the blind is finished, do not hang it beneath a thatched eave; instead, suspend it in the Quanzhen Hall. The blind screens out the clamor of the world, and the scene within the hall appears of its own accord. There one rests at ease; no one else need come to raise the blind. The crescent-shaped hook hangs high in the blue sky. Then all will crowd to see Fufeng—here, Ma Feng—reveal his immortal face.

Ma Yu was usually calm in mind and kind in temperament. At his master’s prompting, he left Muping County. Afterward, he traveled freely through Dongping, safe from trouble along the way and in good health. When he reached Xingping, he devoted himself to cultivating his nature and remaining at peace, living a quiet, joyful life far from strife. He traveled from place to place, followed the land’s energy veins to Taiping Palace, and steadily practiced goodness and guided people.

Again

At times, understanding dawns in the heart by chance, and inspiration arises naturally. It is like a precious pearl appearing and disappearing beneath the jaw of the Black Dragon, a sign that one’s rare and true nature has come to light. The eternal, true Dao is constantly confirmed and made clear; one’s nature is open and unobstructed, with no darkness in the heart. As for greed and stinginess in worldly affairs, how could I ever stoop to them? Even wearing coarse, worn clothes, I would share them with others without regret. In chasing fame and profit, I gladly yield to you; but when it comes to lying among clouds and sleeping beneath the moon, cultivating freely in quietude, you cannot match me.

A Poem Requested by a Daoist at Zhenwu Palace

Zhenwu, the Daoist deity, keeps his mysteries deeply hidden; the Perfected Lord, here referring to Zhenwu, casts off illusion. Glory and wealth should both be set aside. He wields the wisdom sword to cut down the Three Corpses, spirits said to lurk within the body, incite wrongdoing, and hinder cultivation. The tortoise and serpent unite and come to welcome him. His numinous power is clear and radiant, his spirit and energy pure and serene. To understand “know the white and keep to the black”—to grasp the principle of brightness while holding to obscurity and humility—is the essential teaching. May people awaken soon, walk among the clouds, come to join me, and ride together on a wind-borne steed.

Thanks to Uncle Li for Giving Me Shoes

The lofty master, surnamed Li, took pity on me, three thousand miles from home, and gave me instruction. The flavor of his teachings surpasses that of jade nectar; considered again and again, they are no less fine than the wine of Yuan Wang. Uncle Li gave me a pair of shoes. They are more than ordinary footwear: they conceal a subtle point of instruction and the profound principles Master Li imparted. From now on, I will no longer roam the dusty world. If fate allows, I will tread the azure heights, that distant realm of immortals, and set out on the path of cultivation.

Presented to Luo Jindao, formerly a blacksmith

He has leapt from the blazing furnace where iron is smelted, and no longer suffers its scorching heat. Now he travels through the world; he has not fallen into wandering through misfortune. Morning and evening he nurtures his nature, as if plucking a natural zither. The flavor of quiet cultivation surpasses cream. He guides the numinous child, the inner spirit spoken of in cultivation, and keeps body and mind joyful. The Qi of the eight channels moves within him, seeming to transform into a pure and dignified necklace of jewels. Who could attain such a Daoist way of life? Understand the need to cultivate without cease, and lasting peace and joy will follow.

Presented to Master Zhang

At forty, one’s resolve should be steady and unmoving, and one should often recall what is precious, like jade stocks and golden willows. When impermanence arrives, it brings sorrow; while awakened, hasten to sow the good karmic seeds of cultivating the Dao. Do not pride yourself on being clever and quick-witted. Instead, learn to rein in your brilliance and be content with simplicity. Even after completing your cultivation, continue to contemplate the divine images enshrined before you. When your merit is complete and your practice perfected, you may go to pay homage to the Celestial Worthy of Primordial Beginning, as auspicious clouds bear your steps and fragrant breezes accompany you along the way.

〔Returning Home〕

Four brothers among my ancestors left their homeland at the end of the Tang dynasty and went to Shandong: one settled in Laiyang, one in Huangxian, one in Wendeng, and one in Muping.

My ancestors lived at the foot of Yunyang and Cu’e Mountain, and had always made their living by farming. Later, amid the wars at the end of the Tang, they moved to Dongmu. More than three hundred years have passed since then. It is too painful to recount in detail the rise and fall of the family over several generations. Now, owing to circumstances within my family, I have left my former occupation. Riding the clouds and waters as I roam, I entered Tong Pass, where I stood apart, taking on the bearing of a horse returning home.

A Prayer Text for Wu Shou’s Birthday Offering

With reverence, I compose this green petition and hold a Yellow Register Zhaijiao rite exclusively for this occasion. We prepare incense, tea, wine, fruit, candles, and incense sticks. The bells and chimes ring out to the heavens, while the prayer text is read unhurriedly according to the ritual. Auspicious Qi coils around us, and fragrant clouds grow thick; golden youths and jade maidens swiftly convey our prayers. May this bring long life, as enduring as the pines and cypresses; may people of benevolence also share in immortal blessings.

Another

The rooms are pure and cool, and merit fills the hall; all paths are open in every direction. Ten thousand rays of numinous light rise from Kunlun Mountain. How could one dare boast before others of having become an immortal? Keep the mouth closed and the heart still as dead ashes, unmoved by outside things, yet let one’s conduct follow its own guiding principles. One’s name has already been entered in the Land of Huaxu, the legendary ideal realm of immortals. At ease and free, gaze toward Chang’an, and gather Golden Flowers and Jade Elixirs with your own hands, treasures and medicines of the immortals.

Thanks to Lord Yu for the Shoes

Entering the Mysterious Gate of Daoist cultivation, I lead back a white carp. I write this lyric to thank Lord Yu for the shoes he gave me.

Enter the mysterious gate of Daoist practice, bring back the white carp, and write poems to thank fellow cultivators. From then on, step by step, leave the world of worldly cares behind, no longer attached to admiring peach and plum blossoms. Explore the profound and subtle principles, seeking the ultimate truth. With the master’s guidance, attain great awakening and leave your hometown. Once cultivation is complete, you will be able to travel on clouds and invite me to join you in the azure heights of the sky.

Another

Listen to Golden Scriptures (Daoist texts), partake of jade cakes (a symbol of food for immortals), and hold an ivory brush tube to write the mind seal—the Dao realized within. Though the affairs of the world stir and entangle you, True Suchness, your genuine and unchanging nature, remains unmoved and ever pure. If you wish to attain spiritual clarity, you must polish the mirror of your heart. Live amid the world without being stained by it, and the Dao of True Constancy will appear. When it appears, the embryo immortal—the inner life formed through cultivation—will emerge; when the embryo immortal emerges, the realm of True Constancy can be made secure.

Another

Seize the flying crow and firmly catch the fleeing hare: this symbolizes bringing the sun and moon into constant conjunction. Light shines through the grotto heavens, and cool sweet dew falls like rain. Part the floating clouds and let no thin mist linger; the immortals of Penglai meet you again and again. From now on, take the Daoist name Danyang. In time, you will surely pay homage to the Celestial Worthy of Primordial Beginning.

Presented to Lord Xue in a hidden acrostic

□ dare not impart this lightly; □ speak only of secret essentials. How could □’s teaching be compared with ordinary words? □ the field trembles, and Kan and Li (Water and Fire, Yin and Yang) come together; every □ pearl must be carefully tended. □ young lord and lovely maiden part suddenly; □ jade tablet is to be refined, and the Golden Palace, where the Celestial Emperor dwells, is to be approached in homage. □ life.

Presented to Lord Xue in a hidden acrostic

□ dare not impart this lightly; □ speak only of secret essentials. How could □’s teaching be compared with ordinary words? □ the field trembles, and Kan and Li (Water and Fire, Yin and Yang) come together; every □ pearl must be carefully tended. □ young lord and lovely maiden part suddenly; □ jade tablet is to be refined, and the Golden Palace is to be approached in homage. □ life. Ma Yu travels on clouds, □ urging you to quiet the heart-monkey, a metaphor for restless thoughts.

Eight “Song of the Diviner” Poems

People know the name “Shandong,” but who understands what “Shandong” means? Shandong looks, outwardly, like someone leaning against a mountain; that is why I deliberately use “Shandong” as a riddle. Shandong has cast off worldly ways and secretly contemplated the mysterious Dao. One day, when Shandong succeeds in cultivating the Dao, he will dwell forever in the realm of Shandong.

Another

When the swallows arrive, the Qingming Festival is near; when the flowers bloom, it is Qingming. I urge those who go out to enjoy the sights at Qingming to know that another realm of clarity exists in this world. The clarity I have attained lasts forever, remaining pure through countless kalpas. A single point of clarity is a priceless treasure: this is the nature of clarity.

I use the Mid-Autumn Festival to urge everyone: do not concern yourselves only with admiring the worldly Mid-Autumn celebration. Its outward scenes do not benefit cultivation. What you must truly experience is the “Mid-Autumn” within. When the mind reaches clarity and wholeness, scattered thoughts cease, and worldly troubles naturally fall away. At such a moment, Jing and Qi, pure as gold, can congeal into the Great Elixir, the goal of Neidan cultivation. A person’s original nature, too, should shine with the brightness and fullness of the Mid-Autumn moon.

Again

Sweep the road leading to Yang Pass, here a gateway or path in Daoist cultivation. The worldly scenes of Mid-Autumn do not benefit cultivation; what matters is experiencing the Mid-Autumn within. When the mind reaches clarity and wholeness, scattered thoughts cease, and worldly troubles naturally fall away. Jing and Qi congeal into the Great Elixir, and original nature shines with the brightness and fullness of the Mid-Autumn moon.

Again

Sweep the road leading to Yang Pass and open its gate. Within Yang Pass there is not a speck of dust; it is the perfect place to bid a fellow cultivator farewell. Now that you have grasped the subtle delight of Yang Pass, how could you be willing to remain there forever? Let the cultivators within Yang Pass go forth and become people who have attained the Dao. There, awakening begins.

Again

The master is called Chongyang—Wang Chongyang, founder of the Quanzhen school—and has already refined the treasure of Chongyang. A purple edict, here a summons from the celestial realm, calls him to the Jade Capital, the celestial city of Daoist legend. Only then is the subtle excellence of the Chongyang Dao revealed. I came for Chongyang and built a hermitage for him. I also observed mourning for Chongyang, as befits the Chongyang Dao.

Again

After meeting Chongyang, I awakened and came to understand the subtle delight of his Dao. Once the work of refinement is complete, all Yin Qi is extinguished, and the power of the Chongyang Dao is revealed. Original nature and the Qi of life gather together, while the sun, moon, and stars—the Three Luminaries—assist from the side. Without cultivating to the state of Chongyang, one cannot become an immortal; the path to immortality, too, is fulfilled through Chongyang.

Matching the Master’s Rhyme

Worldly affairs weigh heavily, keeping people busy with plans and calculations. How could they understand the lines and judgments of the Book of Changes? I am deeply grateful that the Immortal Feng came especially to awaken me, dull and foolish as I am. Anger often makes life feel arduous; I must let the lamp of my original nature shine bright. True joy can dispel sorrow, and master and disciple are always together.

With “The Lame Horse” Tune

All day I pull a cart of salt and am whipped at every turn. I sigh that my spirit has long been held down. Like a sick horse, how could I roam freely? Only with the keen eye of Bole, the judge of fine horses, can a horse’s abilities be recognized. True joy can dispel sorrow, and master and disciple are always together.

With “The Lame Horse” Tune

All day I pull a cart of salt and am whipped at every turn. I sigh that my spirit has long been held down. Like a sick horse, how could I roam freely? A master with the eye of Bole came and, on seeing me, marveled again and again. He did everything he could to buy back my freedom and restore me to my former standing. Now that I have escaped hardship, I ought to repay my master’s kindness.

Again

The Three Officials of Heaven, Earth, and Water, the deities who govern these realms, came among humankind and sounded their dragon flutes. Suddenly, a roar like that of the Kaiyuan tiger was heard, and the Wind Earl and Rain Master fell silent. Someone showed the utmost filial devotion, caring for his widowed mother; a red brocade serpent swallowed a giant tortoise. Six blue oxen drew a jeweled carriage, and the merit of the sage’s divine manifestation was truly extraordinary.

I no longer have any desire to seek fame or official salary; I only hope to be recommended by the Three Pure Ones (Sanqing), the three highest deities revered in Daoism. Zhongli Quan and Lü Dongbin, acting under the Mandate of Heaven as examiners, judge whom to accept or reject not by poems and essays, but by genuine cultivation and merit, accumulated through three thousand virtuous deeds. If one can accord with the Dao, one may reach the ineffable, subtle realm of Xiyi and follow things as they naturally unfold; one’s name will then be entered in the register of immortals.

“Carefree and Free” (“Captivating One”), Presented to Han Shouxuan

Be wholly free and carefree. Accumulate merit and cultivation until they amount to three thousand virtuous deeds. By according with the Dao, one can reach the realm of Xiyi and follow things as they naturally unfold; one’s name will then be listed in the register of immortals.

“Carefree and Free” (“Captivating One”), Presented to Han Shouxuan

Be wholly free and carefree, unimpeded by attachments. Whether walking or sitting still, remain free and carefree, as though in a state of intoxication. Wherever you go, drift with the ease of clouds and flow like water. Understand the principle of carefree freedom, nourish your original Qi within it, and cultivate yourself into an immortal. Such freedom has no equal. Departing in carefree freedom, you will find your place among the Isles of Peng and the Ten Continents, paradises of the immortals across the sea.

“Longing for the Immortals” (“Everlasting Longing”), Twenty-Three Poems: Tea

One-spear tea, two-banner tea, named for the shapes of their buds. Do not offer them to those who scheme and chase fame and profit. Drink them for the cultivation of the Dao, and you can stay awake even through the night. Tea of Wuwei, tea of nature: Heaven bestowed it upon Daoist cultivators to calm the heart and still thoughts, and to help increase one’s merit.

Also:

Purple Mushroom Soup. Each time it is brewed, its fragrance grows richer. Drink a cup, and for a while forget all the affairs of the world. Divine Cinnabar Soup, an elixir or medicinal brew named for divine cinnabar: once taken, host and guest stand on either side, then ride the clouds up to Heaven to pay their respects to the Jade Emperor.

To Liu Chuxuan, Also Shown to Meng Siyuan

Look toward the sun, Liu; look toward the sun, Liu—a phrase of uncertain meaning, seemingly a form of address for Liu Chuxuan. Holding a staff of good fortune, guard the heart and remain still, standing by the shore; lie among the clouds, with the counterflow as your pillow. Let go of every attachment; let go of every attachment. When Metal and Wood generate one another, a person’s temperament becomes gentle. Once the Neidan is refined, one can journey to the Ten Continents.

Also:

In a dream, I saw Xuanyuan, the Yellow Emperor, and abandoned the fields and garden. Though Meng Siyuan may find it hard to inherit the bearing of the men of Yimen, he still devotes himself single-mindedly to cultivation, making his nature as full and bright as the moon. Subdue the monkey of the mind, a metaphor for unruly, restless thoughts, and recognize the source at the root. A little snake looks down upon a great tortoise. When Yang energy is fully pure, one turns with reverence toward Taiyuan, whether a place name or a location in the context of Daoist cultivation.

Also:

I met Chongyang, Wang Chongyang, the founding patriarch of the Quanzhen school, herding a blue ram. When Metal and Wood generate one another, the temperament becomes gentle. Once the Neidan is refined, one can journey to the Ten Continents.

Also.

After dreaming of Huangdi Xuanyuan, he abandoned the life of a farmer. It was difficult to carry on the work of Meng Siyuan of Yimen, so he devoted himself solely to cultivating his nature until his mind reached perfection. He restrained the mind-monkey—the unruly, hard-to-control thoughts—and recognized the source of his original nature. A little snake looked down upon a great softshell turtle; his Yang energy was pure, and he paid reverence to Taiyuan.

When he met the Perfected Chongyang, an important patriarch of the Quanzhen tradition, he took up the Dao as if tending a blue ram. He did not chase empty fame, yet his reputation spread far and wide. He devoted himself solely to cultivating his nature, making it bright as sunlight. He admired Xunzi and Yang Zhu, and delighted in a free, drifting life. His mind was broad and open, he grasped the hidden and subtle principles, and he acted without being constrained by external things.

He went to Nanjing to retrieve Fengxian’s sacred relic.

Ma Fengqian—Ma Yu, also known as Master Danyang—left behind a few words of deep meaning. It had been exactly two years since he parted from Fengxian, Sun Bu’er, also known as the Hermit of Pure Serenity. His longing weighed heavily on him, as though his heart hung suspended in midair. He wished to visit her, but had no opportunity. Lacking travel money, he begged for alms in Chang’an, willingly accepting donations. To bring his cultivation to completion, he relied on the help of worthy companions.

Ma Shantong—Ma Yu, courtesy name Yifu, also known as Master Danyang—Ma Shantong! Your bond with Immortal Qiu, Qiu Chuji, was unlike that of ordinary people. Your hearts were joined, and your loyalty never wavered. Your union was like a passage linking west and east. You looked upon one another with discerning eyes, and your connection had a distinctive power, continually revealing the truth within.

He was prosperous in managing his household, yet never competed for superiority. Wang Haifeng—Wang Chuyi, also known as Master Yuyang—fiercely cut off distracting thoughts and first turned toward the immortal isles of the Three Islands. As Ma Shantong passed through Lintong, he wore his hair in three topknots, making him look like a little child. He devoted himself to teaching his fellow Daoists.

He entered Nanjing and set out for Penglai and Yingzhou, the fabled immortal realms. Wang Feng, Wang Chuyi, displayed the bearing of a Dao cultivator; after nine transformations, he attained completion and rose beyond the world. He received favor without taking pride in it, and endured insult without being alarmed. The three-topknotted Shantong had cut off the pursuit of fame and gain; why, then, should he worry that his nature could not become spiritually attuned?

Little Zhang Immortal, Little Zhang Immortal! Calmly and carefully seek mercury and lead, terms in internal alchemy that often symbolize the Yin and Yang energies needed for refinement. First, restrain the horse and the monkey—the restless mind and its agitated thoughts. Let the breath flow long and unbroken; let the dragon and tiger, symbols of Yin and Yang energies within the body, join and produce the fragrant jade bud. In the end, refine a single, perfect Golden Elixir.

In his left hand he raised a goshawk; in his right, he held a yellow hound. In the past, his thoughts were all occupied with chasing birds and beasts. Now he has let everything go. He drinks nectar and attends the banquet in the Bright Hall. Auspicious energy and radiance enter the crimson chamber, the alchemical room of cultivation or its corresponding place within the body; unseen, he receives the precious fruit of his cultivation.

When the silver lamp is lit, the Dragon and Tiger are subdued—the “Dragon and Tiger” refer to the Yin and Yang Qi within the body. Body and mind become free and untroubled, as if taking in the waters of the Nine Rivers. From then on, one no longer covets the ordinary body, shaped by thoughts and desires. A red frost of the Elixir takes form, and one journeys to the immortal realm of Penglai, where ten thousand golden lotuses cluster around a jeweled banner. Only then does one understand the breadth of a cultivator’s heart.

Longing on and on, longing on and on—for the most worthy Changchunzi, Qiu Chuji, a great master of the Quanzhen school of Daoism. When will I meet him? I spread out flowered paper, spread out flowered paper, and write several elegant poems, which I can only entrust to phoenixes and immortal cranes to deliver.

The work of cultivation must be brought to completion, and one’s conduct must be brought to completion as well. Cultivate the “child and mother” within the body—an internal alchemy term for the inner relationship formed by the union of Yin and Yang—until they are fully integrated. Then why worry that one’s nature will not become complete? Rejoice in reunion, in utter fulfillment. Clouds and flowing waters beckon one another; the clear breeze accompanies the moon, now full. Day and night alike, fulfillment endures.

I meet Chongyang and dream of Chunyang. I light incense within my heart and pay reverence to Zhengyang. Three revered masters help me cultivate pure Yang Qi. I refine Yin and Yang and strengthen the original Yang, the body’s foundational Yang Qi. Five-colored clouds of radiance surround the sun, while Yunzongzi cradles Yang Qi.

The effects of wine have just faded, and the dream has just dissolved. Since worldly affairs are like an illusion, why covet fame and profit? Let the heart grow as cool as ashes, far from worldly concerns. The moon has just brightened, and one’s nature has just grown calm. Rowing upstream, I follow the clear current past Yujing, the celestial palace of Daoist tradition, while the Yellow Sprout—an internal alchemy term for the life force that emerges during the alchemical process—gradually grows.

A craving for more houses, a craving for more fields: better to curb desire and reject an excess of worldly affairs. Revering the true Dao brings greater benefit. What of Heaven? What of Earth? What can wealth and glory do for me? What can the cycle of rebirth do to me?

Presented to Wei Haifeng.

Immortal Haifeng, immortal Haifeng! Forget all things, realize the wondrous Great Dao, and harmonize Mercury and Lead—internal alchemy terms for the Yin and Yang essences within the body. Form the Golden Lotus, form the Golden Lotus; complete the work of the nine turns, and let your nature become whole and rounded like the full moon. Thus you transcend the ordinary world and enter the immortal realm of the Grotto-Heavens.

Presented to Master Quan of Lingkou.

Those who leave home to cultivate the Dao should abide in Wuwei, non-action. Until the end of life, they should preserve the same original intention they had when they first left home. Then why worry about failing to understand the Great Dao? Be compassionate within and honest and unassuming in outward bearing; cut off distracting thoughts, forget clever schemes, and do not become attached to things. When the opportunity comes, one may obtain “knife and measure”—an internal alchemy term for the elixir or the method of refining it.

Quiet and pure in the morning, quiet and pure in the evening; pure and at ease, always pure. Clearer and clearer, ever more pure. Hold fast to your spiritual nature and strengthen it; as it emerges, the heart and spirit grow bright. More numinous, ever more numinous; ever clearer and more radiant.

Pile up the Buddhist pagodas, pile them up. See through completely this illusory, loathsome body of mortal life, and turn back to recognize your original nature. Do not hesitate, do not hesitate—hurry and cultivate this priceless inner elixir. When your cultivation succeeds, you can dwell on Peng Island, the legendary mountain of immortals.

Presented to the Nuns

Nuns, listen to me; nuns, listen to me. Learn the wondrous Daoist teachings, and you will become more wondrous still.

Another

Pile up the Buddhist pagodas, pile them up. See through completely this illusory, loathsome body of mortal life, and turn back to recognize your original nature. Do not hesitate, do not hesitate—hurry and cultivate this priceless inner elixir. When your cultivation succeeds, you can dwell on Peng Island, the legendary mountain of immortals.

Presented to the Nuns

Nuns, listen to me; nuns, listen to me. Learn from Magu, the legendary female immortal, to be pure and unstained, and follow her beautiful, virtuous conduct. Do not appear clever and quick-witted, do not appear clever and quick-witted. Seem plain and unassuming on the outside, while keeping your inner awareness bright and clear. When your cultivation succeeds, you can travel to Jade Capital, the Daoist celestial city.

Presented to the Daoist Friends Du, Ding, Li, and Zhang of Liuqu

Do not grieve over worldly affairs, do not grieve over worldly affairs. Quickly make yourself detached and free of desire, and be concerned for your own cultivation as well. Turn back and nurture the seeds of good karma. Seek the true Dao early, seek the true Dao early, and nourish the Shen and inner deities within the body, as they are called in Neidan cultivation. When your cultivation succeeds, you can pay a visit to Lü Dongbin, the legendary Daoist immortal.

Gazing toward Penglai (also known as “Gazing at Jiangnan”), Seventeen Poems

First Transformation: Yao Xuan

Patch the coat with broken paper, a medicinal herb, to keep out the wind. Sitting or lying down, you need not fear the cold, as though protected by Cold Water Stone, a medicinal mineral. Even in the snow, you dare to gather Ophiopogon root, a medicinal herb. From then on, you obtain cistanche. The Wanderer, a medicinal name, often has native copper, a mineral medicine. Once the cinnabar in the cauldron has been refined, the herb called henbane flies into the white clouds. The cicada shell, another medicinal name, reveals the image of Shandong, the author’s sobriquet.

Another

Ma Fengzi, as the author calls himself, enjoys the Lantern Festival alone. Even in the snow, he dares to gather Ophiopogon root; from then on, he obtains cistanche. The Wanderer often has native copper. Once the cinnabar in the cauldron has been refined, henbane flies into the white clouds, and the cicada shell reveals the image of Shandong.

Another

Ma Fengzi enjoys the Lantern Festival alone. Light the lamp of true destiny, and it will outshine daylight. Let the moon in your heart shine freely, illuminating the blue heavens; in your hand you hold a sprig of purple fungus, the numinous mushroom of immortal lore. The Golden Lad dances, and the Jade Maiden plays her flute. Though the jade-like nectar is delightful, worldly cares still keep one from ease; the only regret is having so few close friends.

Another

After meeting an enlightened master, Ma Fengzi gave up wealth and status. He lived on scraps obtained by begging, making purity of mind, freedom from desire, and keeping himself free of defilement in the practice of the Dao his daily way of life. He used “refining white cinnabar” as a metaphor for cultivating Neidan (internal alchemy), a Daoist practice centered on refining the inner Jing, Qi, and Shen. Others might laugh at him, but his unwavering focus truly deserves praise. He believed that to hear the Great Dao in the morning would make him content even if he died that very evening. He kept himself pure, allowing not the slightest fault, and dared not bring shame upon his master’s lineage.

In the past, Ma Fengzi had been lost and unable to find a way out. To learn the true path of cultivating the Dao, one must ask someone who has already walked it. When the Immortal Feng—Ma Fengzi’s master—arrived, he sincerely explained its principles and showed him the direct, true path to the Great Dao, enabling him to transcend the world without error. Ma Fengzi thought gratefully of his master’s kindness day and night.

Ma Fengzi suddenly recalled his life at home: family life had been like a blazing fire, tormenting him beyond endurance and filling him with dread, until he could only weep in sorrow. He regretted leaving home to cultivate the Dao so late. After weeping, he thanked his true master for leading him out of the prison of ordinary life and teaching him the path of undivided practice—single-minded cultivation without seeking miscellaneous methods. Thus he became free and at ease, grasped the mysteries of the Dao, and could hope to see the Jade Pool, the realm of the immortals.

Hearing the Cicada

In autumn, the cicada calls in a faint, lingering voice. It drinks dew and feeds, yet never stops singing; each cry reveals its behavior and state. The sound fills me with sorrow. I cannot help reflecting: the cicada once looked like a dung beetle, yet it cast off its old shell, grew wings, and transformed beyond its former state. How can people bear to remain ignorant and fail the brightness and true path symbolized by the sun and moon? They should hasten to cultivate “lead frost,” an alchemical substance spoken of in Neidan practice.

The Eighth Day

Tomorrow is the ninth day of the ninth month; today we go first to visit Long Mountain. People admire the chrysanthemums in advance, so that on the Double Ninth, when they climb the mountain, they will not suffer the fate of Meng Jia, whose hat was blown off by the wind, and be left with much to lament. Yet these holiday outings cannot last. Ma Fengzi has another view: a nature and life cultivated to completion are like chrysanthemums blooming at the Double Ninth. Their fragrance is rich, and they will never wither through ten thousand years and a thousand ages; their joy will continue without end.

Verses for the Ninth Day

People bustle about admiring chrysanthemums for the festival. They say Tao Qian deeply understood their charm and praise Meng Jia’s elegant amusement when his hat was blown off. Yet these worldly pleasures will eventually fade. The Dao Ma Fengzi pursues, however, will endure through ten thousand years and a thousand ages without withering, bringing joy that continues without end.

Verses for the Ninth Day

To keep pace with the festive season, everyone vies to admire the chrysanthemums. They say Tao Qian best understood their pleasures, and that the story of Meng Jia’s hat blowing off has its own charm. Yet all this can still easily come to nothing. Ma Fengzi (the author’s self-designation) has another kind of beauty to share: nurturing Yang within Yin, then continuing to cultivate where Yang begins to grow. Like leading a wooden ox toward its pasture, he follows the path of cultivation. May the Double Ninth Festival bring lasting joy.

“A Poem for the Tenth Day”

Today, the chrysanthemums seem to have lost some of their charm. Yet the fragrance of autumn chrysanthemums, lingering through the night, once moved Zheng Gu (a Tang dynasty poet) to deep reflection; in the end, though, their fragrance and color cannot last. Ma Fengzi has a different view: ten thousand acres of white clouds know where they are going, and golden lotuses bloom without fading. May Daoists rejoice forever.

Another

To seek the Great Dao, there is no need to travel far. Tranquility and ease amid clouds and waters are true freedom. With the Maiden and the Infant—terms in Daoist Neidan that often symbolize Yin-Yang essences—cultivated together, one can roam at ease. Who could understand this truth? Ma Fengzi has fully awakened to it, and acts with remarkable freedom: his feet light, he dances in the street, coming and going as if borne by the wind, with the bright moon seeming to rest on the tip of his staff.

“A Daoist Friend Builds a Hermitage”

After Qiu and Ma (Qiu Chuji and Ma Yu) entered the Dao, they renounced covetousness. They never forgot their teacher’s kindness and, to repay it, observed mourning for three years. Could that mean putting cultivation on hold? Where is a good place to withdraw and cultivate the Dao? Thank you for allowing me to help build a hermitage beside your old home. I only hope that you and I share the same aspirations, unite in heart and virtue, and cultivate the Dao together as companions, seeking out Yingzhou, the legendary immortal isle in the sea.

Another

The outward delusion is to regard desire as an enemy. Wealth, status, and splendor mean nothing to me. When entangled most deeply in human affairs, I quickly withdraw and hold to my practice beyond the world of custom. I must also set my heart straight, join with like-minded companions, and seek out Yingzhou together.

Another

The outward delusion is to regard desire as an enemy. Wealth, status, and splendor mean nothing to me. When entangled most deeply in human affairs, I quickly withdraw and hold to my practice beyond the world of custom. Within, I regulate the disordered Yin-Yang and let the true fire—the timing and power of refinement in Neidan practice—operate in stillness. Frost falls in the sixth month, and hemp and wheat send up ears; in the depths of winter, sweet rain nourishes the Cinnabar Mound, the realm of Neidan cultivation. Then, treading as lightly as clouds, we seek out Yingzhou together.

Another

To cultivate the Great Dao, why must one live deep in the mountains? One can move among ordinary people without losing one’s true nature. I have seen through the world’s turmoil and no longer cling to it. In his leisure, Ma Fengzi seeks an even deeper stillness: seeing a wooden ox run and bellow, and meeting a stone woman—a Daoist term often referring to something empty, still, and without emotion—on the road, he laughs at their dullness. With a shout, he enters Chang’an.

Another

Ma Fengzi, as the author calls himself, believes that his karmic burdens are deep and that he is foolish and stubborn. He does not understand that genuine cultivation lies in making offerings and practicing in the sacred grotto-heavens. Instead, he is captivated by worldly rituals and thinks that completing them means he has attained the Way. How could his mind be clear and at ease? He clings to outward things, wanting to have a statue made of himself. He builds pagodas, repairs halls, and erects steles, yet gives no thought to how hard it is for donors to raise the money. In this way, his karmic offenses pile up like a mountain.

Here Ma Fengzi says that he built three rooms. The ground was broken and construction went on for a full year. In the process, he harmed small creatures such as ants; those debts of life must eventually be repaid, and after death he may well fall through the Gate of Ghosts. One wrong compounded by another: even repentance may not undo the damage. Having formed such karmic ties, he must bear the corresponding bitter consequences. How could he climb mountains of knives and forests of swords, suffer the punishments of the hells, and still enter the ranks of the immortals?

A Poem Requested by Lord Luo, Who Climbed a Tree Beyond the Encircling Wall

Ma Fengzi does not understand that such conduct harms his cultivation. Though he lives in a place enclosed by a wall and seems secure, writing poems and lyrics has brought him an empty reputation and, with it, unrest. He boasts of being clever and quick-witted, but he is not wise. It is shameful: he meant to live in seclusion, yet never truly withdrew from the world. He has wasted his life in hardship and grown old. How could he make his way to Penglai and Yingzhou, the legendary immortal islands in the sea?

A Poem Requested by Lord Luo, Who Climbed a Tree Beyond the Encircling Wall

Ma Fengzi does not understand that such conduct harms his cultivation. Though he lives in a place enclosed by a wall and seems secure, writing poems and lyrics has brought him an empty reputation and, with it, unrest. He boasts of being clever and quick-witted, but he is not clear-minded. It is shameful: he meant to live in seclusion, yet never truly withdrew from the world. He has wasted his life in hardship and grown old. How could he make his way to Penglai and Yingzhou?

Requested by a Daoist Friend in Hu County on a Spring Day

The signs of spring have appeared; the pitch pipes, used in ancient times to gauge the seasonal energies, show that spring is near. The earthen ox, made to welcome spring and urge farmers to work, has just been struck and broken. Yet little Mang wanders idly, with nowhere to go. Who can understand the principle behind this? Ma Fengzi, simply rely on your cultivation. Cultivate until neither person nor ox appears, the mind is clear and still, and you enter Wuwei (non-action), as when the bright moon shines down.

Thirty-Four Songs to the Tune “Xijiang Yue”

Encouraging Myself

Once I saw the grievances and suffering bound up with family ties, I gladly left my home village. I came to a beautiful spot in Qin River country and built a hut for cultivation. I have stayed here a long time, a long time, a long time. Free and at ease beyond the world of custom, what family letter would I send now? Returning to the realm of the immortals, I can enter the immortal capital. So I will not go back, not go back, not go back.

A Daoist Robe Given Kindly by the Assistant Commissioner of Chang’an

Yesterday my Daoist robe was worn and tattered; today I put on a new one. When someone asks what happened, I say that the Assistant Commissioner kindly gave it to me. Yet I worry that the robe is too fine. Even if I throw it away, I will have no further doubts about it. A Daoist is best suited to wear a straw rain cape and bamboo hat; after poverty, one can sleep peacefully.

My clothes had grown worn, so this morning I put on a new robe. Someone asked why I had done so. I indulged him with a show of goodwill and answered in the way he expected. I also feared that, once he was dressed in finery, he would see me discard my old clothes and no longer be puzzled. For a Daoist, a straw rain cape and bamboo hat are the most fitting attire; even in poverty, one can sleep in peace.

I often examine my own faults in my heart and never speak of other people’s failings. While worldly people busy themselves seeking fame, office, and profit, I live by Wuwei (non-action); even begging for food in the streets brings me no shame. Eating “jade stamens” every day and drinking “knife measures” at every moment are veiled references in Daoist poetry to foods for cultivation or to elixirs. One day, I will bring forth the “transformed child” within—the spiritual embryo symbolically formed through Neidan (internal alchemy). Only then will the true skill of Daoist cultivation be revealed.

Presented to Wu Zhigang

To study the Dao, one must let go of concern for wife and children and abandon craving for money, drink, and sensual pleasures. Do not cling to worldly connections or remain attached to romantic love; put an end, too, to sorrow and anxious thoughts. Allow no delusion, that state of ignorance and confusion, to arise even for an instant. Then you can roam freely beyond the world’s conventions and live in quiet ease. To remain constantly calm and pure is the work of cultivation; this is the path of Quanzhen (Complete Perfection).

In studying the Dao, do not place your faith in daoyin exercises—cultivation methods that use bodily movements and regulated breathing to promote health—and do not fuss over your appearance. Be able to go against worldly custom, avoid contrivance, and follow what comes naturally; let the necessities of life flow like clouds and water, without forcing them. Cultivating merit and practice is truly difficult. Through cultivation, one can subdue the “Three Corpses,” the spirits said to dwell within the body, stir desire, and obstruct the path. When your spirit rises like the bright moon above the Jade Pool, you will understand the wondrous states of cultivation.

Presented to the Reclusive Adept of Purity

First, subdue the mind. Second, end deliberation and forget cleverness. Third, refrain from judging right and wrong. Fourth, do not let worldly attachments arise even for an instant. Fifth, keep Jing, Qi, and Shen complete and abundant. Sixth, hold fast to non-doing and Wuwei (non-action). Seventh, let neither merit nor practice fall short. Eighth, you will then transcend the ordinary and leave the world behind.

Presented to the Reclusive Adept of the Bright Moon

First, cultivate as though threading a flower with a jade filament. Second, use the paired wheels of the sun and moon to refine Jing and Qi. Third, set the “Three Carts”—symbolic forces that convey Jing and Qi in Neidan cultivation—in motion and guide them into the Dantian (energy center). Fourth, let the Qi flow roam like clouds across the four seas, circulating throughout the body. Fifth, reveal the radiance of five-colored clouds. Sixth, transform the six emotions and desires into the purity of a blue lotus. Seventh, gather the “Seven Real Ones,” symbolic of the elements of cultivation within the body, including Jing, Qi, and Shen, and bring one’s nature to completion. Eighth, use a vajra-like strength to subdue the mind’s evil thoughts.

The master Chongyang (Wang Chongyang) of Mount Difei specially sent Lord Lü (Lü Dongbin) to travel through the land. He secretly visited Dongmou and contrived to draw my wife and me into the Dao. Lord Lü transformed us through the ingenious method called “Ten Transformations of the Pear,” then used all manner of stratagems to guide us over a long period. A thousand poems led us back to the right path. After enduring ten thousand kalpas, we were at last able to drink immortal wine together.

Do not be ashamed of unkempt hair or a body covered in dirt, and do not disdain coarse grain or rough cloth. Do not feel ashamed of begging or living in poverty, and do not envy wealth and splendor. As long as your cultivation reaches completion and your merit is perfected, the garments and dignified bearing of an immortal will naturally be bestowed upon you. Then, wearing a starry crown and a moon robe—the attire of Daoist immortals—you will return upon the clouds, jade pendants chiming with every step.

Again

Everyone clings to life, yet in the end none can escape death. I, however, hold that only by facing death can one attain long life. Few walk this path; once you have awakened to the Dao, you should act with resolve and abandon your household and possessions. Do not say that the Dark Origin—the profound principles—is hard to understand. To me, its meaning is easy to grasp. I hope you will preserve simplicity and embrace unadorned plainness, without showing off your abilities; then the jade pendant bestowed by Heaven will descend to you.

Again

Everyone clings to life, yet in the end none can escape death. I, however, hold that only by facing death can one attain long life. Few walk this path; once you have awakened to the Dao, you should act with resolve and abandon your household and possessions. Do not say that the Dark Origin—the profound principles—is hard to understand. To me, its meaning is easy to grasp. I hope you will preserve simplicity and embrace unadorned plainness, without showing off your abilities; then all things under Heaven and Earth will return to stillness and purity.

Presented to the recluse Anjing, to encourage him to remain steadfast in the Great Dao.

Do not go searching for the Dragon and Tiger, nor seek the Maiden and Infant—terms in internal alchemy that often stand for Yin-Yang and the elements of cultivation, such as Shen and Qi. There is no need to labor over explanations of the subtle mysteries of Mercury and Lead. These are mostly empty names, and can easily lead people astray. Simply keep the heart-mind clear and still, follow what is natural, and refrain from forcing things: this is cultivation brought to completion. Help one another with compassion, so that Qi and Shen gather and coalesce. Cultivating in this way offers the hope of becoming an immortal.

Again

The Great Dao comes down to just six words: naturalness, purity and stillness, and Wuwei (non-action). Those who cultivate in accordance with them can accord with the ineffable—the Daoist realm too subtle to see or hear. Why rely on the eyes and ears to look and listen? When the heart-mind is clear and still, joy arises of itself; when Wuwei is perfected, the spirit can soar. Naturally, you will ride the clouds to the Jade Pool, the immortal realm of legend, and meet the immortals of the Three Islands and Ten Continents, the fabled mountains across the sea.

Again

Do not speak of the Li Dragon and Kan Tiger, or of Red Marrow and Yellow Sprout, terms in internal alchemy for changes in vital essence and energy during cultivation. Do not speak of circulating the Purple River Cart, a method of moving vital energy through the body, or of the Infant and Maiden, symbols of Yin-Yang or Shen and Qi in cultivation. By cultivating in this way, you can accord with the ineffable, the realm too subtle to see or hear. Why rely on the eyes and ears to look and listen? When the heart-mind is clear and still, joy arises of itself; when Wuwei is perfected, the spirit can soar. Naturally, you will ride the clouds to the Jade Pool and meet the immortals of the Three Islands and Ten Continents.

Again

Do not speak of the Li Dragon and Kan Tiger, or of Red Marrow and Yellow Sprout. Do not speak of circulating the Purple River Cart, or of the Infant and Maiden. Cutting off distracting thoughts and forgetting contrivance are the most wondrous forms of cultivation; so too are clarifying the spirit and nurturing the vast, vital energy. Wuwei, acting without contrivance, is the path without deviation. An open and generous heart-mind makes one’s numinous, luminous nature supremely precious.

Hold fast to simplicity and seek no clever shortcuts; it is fitting to be calm and patient. I once received the beautiful, numinous Qi bestowed by the stars of the Three Terraces. Dragons roar and tigers howl, coming and going without cease; beneath the bright moon and among the clear breezes, I roam as I please. Five bands of rosy light spread across the four directions; the divine pearl ripens through nurture and breaks free of its womb. A peal of thunder sounds, and the cavern gate swings open. Only then does Mountain Dong—the author’s self-reference—realize how wondrous it truly is.

Presented to Ren Shou:

First, do not slight your teacher or the Daoist teachings. Second, follow the pure and still immortal scriptures. Third, guard your Jing and Qi, and cultivate your Shen. Fourth, sweep away all the weariness of worldly life. Fifth, put an end to the fire of ignorance and karma—the afflictions and harmful deeds born of delusion. Sixth, break free of worldly formalities and the entanglements of human relationships. Seventh, tame the mind-monkey and the will-horse, so that the mind remains peaceful for a long time. Eighth, then you will be able to drink the jade nectar.

Another:

Beside the river and along the stream, white snow lies thick; the workings of Yin-Yang that bring forth and nurture life are wondrous and hard to fathom. The yellow sprouts, auspicious herbs that symbolize the essence produced through Neidan cultivation, emerge from hidden depths, with a fragrance and sweetness all their own. Grind them gently with jade vessels, then simmer and blend them with divine water. After drinking, Mountain Dong makes his way to the Jade Pool, the legendary garden of the immortals. In taste, it is no less fine than the tea beloved by Lu Tong, the Tang poet.

Another:

The island, too, is fragrant and sweet. Grind it gently with jade vessels, then simmer and blend it with divine water. After drinking, Mountain Dong makes his way to the Jade Pool. In taste, it is no less fine than the tea beloved by Lu Tong.

Another:

The island, Qiu, Liu, Tan, and Ma—referring to the Quanzhen Daoists Ma Yu and his fellow practitioners Qiu Chuji, Liu Chuxuan, and Tan Chuduan—each gave up wealth and splendor under their teacher’s guidance. They roam freely and joyfully, with no end to their happiness, and need not concern themselves with rank or status. Though they know nothing of music, chess, calligraphy, or painting, and take no part in worldly affairs, they handle every situation with ease. They lie among the clouds and admire the moon, dwelling on rosy mists; even in their drunkenness, they remain clear and lucid, free and untroubled.

Another:

Keep far from every kind of dispute, and cast aside the turmoil and trivialities of worldly life. If all are willing to resolve their grievances, the road they walk will be smooth and easy at every step. Delight constantly in good deeds, and abide for a long time in the Dao’s deep and subtle unfolding. When the heart is clear and understanding, one can apprehend wholeness; in profound stillness and obscurity, light appears.

Another:

See and understand all things clearly, and remain cautious and alert in daily life. Be vigilant in every thought, so as not to sink into decline; when you gain something, know also how to lessen and relinquish it. Keep pure day after day, and make the mind clear and still at every moment. In lucid freedom, your numinous nature will shine forth; its radiance will endure and gleam brightly.

Another:

Do not be surprised that Ma Feng—the author Ma Yu’s self-reference—argues with people. In dealing with others, one should still be gentle and agreeable. In one’s steps and conduct, too, one should learn restraint and moderation. Keep pure day after day, and make the mind clear and still at every moment. In lucid freedom, your numinous nature will shine forth; its radiance will endure and gleam brightly.

Do not be surprised that Ma Feng (Ma Yu’s courtesy name) and I argue back and forth. In dealing with human affairs, harmony should always come first. Even when walking, I dare not be careless or at ease; as my feet touch the ground, I remain cautious, fearing that I might harm living things. To do nothing reckless and follow things as they naturally unfold is the subtle art; to keep the mind tranquil and still is the true work. Whether walking, standing, or sitting, one should follow the Dao’s pattern. How could I allow the mind’s monkey and horse to run wild within me?

Advice to Mr. Liu and his wife

If you wish to follow the example of Xu Jun and Elder Pang, first examine your own hearts and understand the principle behind it. Husband and wife should cultivate together with one heart and one De (Virtue/Power). If either strays even slightly, turn away from thoughts that go against the Dao. Three people together are often less tranquil than two, and even two can easily gossip about right and wrong. Those who cultivate the Dao should be like solitary clouds and wild cranes, coming and going freely, without a trace of attachment.

Another

People often say that immortals drink wine, but immortals do not drink cloudy, unrefined liquor. The naturally formed Jade Nectar—the essence produced through cultivation—has a richer, longer-lasting flavor. It nourishes the Yellow Sprout, the image of life beginning to grow in internal alchemy, and helps it flourish. Beneath the moon and before the breeze, all is fresh and pleasant; raise a cup of Jade Buds, a fragrant and delicate drink. Intoxicated with the classics and nourished by De, one may roam to the immortal realm of Penglai and rest in peace within the celestial palace of Fangzhang.

Another

To study the Dao while failing to abstain from meat and fish is to know full well that they damage the heart of compassion. The Five Pungent Roots—onions, garlic, leeks, and other strong-flavored plants—may taste sharp and nourish the body, but how could they compare with the essence of grains such as rice and wheat? Grains contain the finest vital energy, so our Daoist tradition favors a vegetarian diet. If one’s cultivation is deficient, how can one hope for long life and enduring vision?

Another

Do not speak only of the heart, liver, kidneys, and lungs, nor go on searching for the directions of north, south, east, and west. Do not speak only of Zhen, Dui, Kan, and Li—the directional symbols of the Bagua (Eight Trigrams)—for there is a deeper mystery within them. Absorb the essence of the Yangtze, Yellow, Huai, and Ji Rivers; take in the radiance of the sun, moon, and stars; gather Shen (spirit), Qi (vital energy), and blood into the Elixir Pool, where vital energies converge in internal alchemy, and you can rise beyond the ordinary.

Another

The methods of cultivation may be applied at any time. Once truly understood, there is nothing to be ashamed of. “Three threes before, three threes behind” is a coded phrase: one might wish to reveal Heaven’s secret, yet dare not speak plainly. Guard the wholeness of your Jade Nature, your pure original nature, and urge others to awaken, as though rousing a sleeping silver silkworm. Best to turn toward what lies beyond the mundane, seek out the mysterious Dao, and recognize the original substance that neither increases nor diminishes.

Presented to Yao Shouqing and Li Shoujing

To study the Dao, one must leave behind the turmoil of the world, seek out its subtle mysteries, and find a good teacher and favorable conditions. Hold fast to stillness and purity, and put aside every distracting thought. For life’s necessities, it is enough to provide simply from one’s own means. When traveling to practice, understand the relationship between inner cultivation and outward conduct. Keep a firm rein on the mind, so it does not scatter like a monkey or wild horse. Only by clinging to nothing in the world can one preserve the spirit and ultimately fulfill the great vow of cultivation.

Presented to Master Jue

A settled mind matters more than merely sitting cross-legged in meditation. When distracting thoughts in the heart grow quiet, the mind-monkey naturally settles down. Let body and mind become still as a withered tree, untouched by external things. There is no need to regulate the breath deliberately to nourish Qi (vital energy). Nurturing the spirit depends entirely on mastering the method of “drawing out and adding in”—that is, adjusting the movement of Qi in cultivation. Deep within the cloud chamber, practice continues without interruption, until at last one refines the embryo immortal, a state in Neidan (internal alchemy) that symbolizes the transformation of body and mind into an immortal.

Presented to Master Sun

To study the Dao, cultivate both nature and life—that is, the mind’s nature and one’s life. To nourish the body, simply draw on what is left over from the necessities of daily life. True work lies in realizing one’s original nature in stillness and purity; true cultivation lies in relieving the suffering of others. Beyond this, there is nothing to contrive. Let the mind be like that of one who lives simply and is content with modest means. Free and at ease, as plain and uncontentious as a simpleton, one may hope to attain the Dao and ascend to the Three Pure Ones (Sanqing), the highest heaven revered in Daoism.

Going to the Purification Banquet of Lord Hu

I am skilled at preparing delicious vegetarian food, naturally sweet to the taste. Without soy sauce, vinegar, Sichuan pepper, or salt, every bite is especially fragrant. I serve generous portions without stint, and those who eat ask for more. Empty the mind and fill the belly, securing the root of life; once full, go wandering among the immortals.

Presented to Duan Zhiyi

The Dao is hidden in the world, and I wear plain cloth robes. With compassion in my heart, I keep away from rich, greasy foods. Free and at ease beyond the dusty world, I dwell in a cloud hermitage; the things I once did, I would not dare do now. Cunning cleverness has turned into simple bewilderment, and sharp alertness into honest, unpretentious simplicity. Master Duan, do not call me greedy or miserly. I lay claim to broad stretches of cloud and mist, living where the fog gathers, as though I were a mass of cloud Qi.

Another poem

Dying peacefully while lying down is better than dying while seated. The most precious thing in cultivation is to keep to what is true and constant. The physical body can never become fragrant; at life’s end, why cling to outward rites? In the end, the key to ascending lies in the light of Shen (spirit); becoming immortal depends only on the radiance of the spiritual realm. In the heavenly palace…

Another poem

Dying peacefully while lying down is better than dying while seated. The most precious thing in cultivation is to keep to what is true and constant. The physical body can never become fragrant; at life’s end, why cling to outward rites? In the end, the key to ascending lies in the light of Shen (spirit); becoming immortal depends only on the radiance of the spiritual realm. The heavenly palace has no use for this stinking body. Better to take it into the deep mountains and leave it wherever it may fall.

Another poem

I originally meant to speak only of the Way of stillness and purity, but feared that people might enter the gate of cultivation and then hesitate to advance. When I speak of the transformations and exchanges of the Dragon and Tiger—symbols in internal alchemy for Yin-Yang, Jing, and Qi—beginners often find them strange. I am already tired of repeatedly discussing the infant and the Maiden (terms in internal alchemy often used to symbolize the conjoining and gathering of Yin-Yang and Jing-Qi), yet I fear people will form other speculations. Who can understand that the so-called man who gives birth to an infant means that, after turning the mind inward and reflecting back upon oneself, the cultivator naturally comes to insight?

Presented to the Ancient Master of the Daoist Abbey, in an acrostic

What is Master Gu like in appearance? He does not speak in ordinary phrases. He works with Ren Water, a term from the Five Phases often used to symbolize water, and grasps its mysteries. Others may not discern the place where he awakened to the Dao. He also delights in the mysterious gate, the Daoist path of cultivation; his spirit and thoughts wheel like the Jade Rabbit and the Golden Crow, symbols of the moon and sun. Master Gu keeps company with the Dao and dispels the mind’s ignorance and delusion. His intentions are deep, like a hidden net whose workings are hard to fathom.

Presented to Cai Wuzhen

Here I have pomegranates and chestnuts, but I ask you to guess the mystery of the Golden Elixir. Cultivation, like dressing and applying oneself to a task, must be experienced personally. Others may not discern the place where he awakened to the Dao. He too delights in the mysterious gate, his spirit and thoughts wheeling like the Jade Rabbit and the Golden Crow. Keeping company with the Dao dispels the mind’s ignorance and delusion; one’s intentions are deep, like a hidden net whose workings are hard to fathom.

Presented to Cai Wuzhen

Here I have pomegranates and chestnuts; I ask you to guess the mystery of the Golden Elixir. Put on your clothes, and a man in white will appear. Whether he is a person or not, there is no need to accept him. Learning these things is not the same as the Great Dao. What matters is nurturing original Qi and bringing forth the infant, a term in internal alchemy for the inner attainment formed through cultivation. At the time of the Dragon Boat Festival, it is precisely then that this appears from within your heart. And nowhere on the seal is the surname “Cai” written. The seal and the name here suggest that the attainment of cultivation belongs to no particular surname; it comes from one’s own practice.

Two Poems: “Phoenix Perches on the Paulownia”

Fan Li and Zhang Liang understood, in their day, that one should withdraw once success is achieved. Even when favored, they stayed alert to approaching calamity and sought a way to retire. If one clings to fame and wealth in a perilous position, how can one dwell in peace in the immortal realm of Penglai? Someone asks why Fufeng departed. Feng Xian, a man from Jingzhao, traveled a long way and personally guided him to awakening. He then realized that his numinous nature always has a master; from that moment, he went straight to the gate of long life.

Another

Free and at ease beyond the ordinary world, cultivate the work of nine times nine. Take joy in poverty, remain steadfast in stillness and purity, and experience reality within emptiness. Do not pay visits to the powerful; gather the mind and body often, and guard what is within. In this way, one escapes the bonds of Heaven and the human world. Close the Zi-Wu gates, the orifices associated in internal alchemy with the movement of breath, and set the Mao-You Qi in motion. The White Tiger and Azure Dragon, Yin-Yang symbols in internal alchemy, face one another and cry out again and again like phoenixes. With the infant’s face like a Buddha’s and a brocade sash draped over it, one may wander freely along the immortal paths of Penglai and Yingzhou.

When deluded thoughts arise, they violate the precepts of pure abstinence; attachment to romantic love inevitably brings disaster. Why must an enlightened nature depart from the Three Terraces, the offices of the immortals? Repeatedly stealing peaches from the Queen Mother of the West’s garden led to banishment into the mortal world and exile from the Penglai Immortal Realm. Is this the fate befitting a pillar of talent? How could one born for immortality willingly remain buried in the dusty world? In the Great Luo Heaven, the highest realm in Daoist cosmology, all is surely arranged. When the Nine-Turn Golden Elixir is complete, one will return to the immortal realm and be spared another cycle of birth and rebirth.

Drinking Cinnabar

A heart of Wuwei and stillness, pure as frost and snow, is naturally undisturbed by worldly affairs. With cloudlike sleeves spread wide, dance among the twin groves. The Nine-Turn Cinnabar gives rise to purple mists; a stream of white jade nourishes gold. Shandong can only lament that so few understand him.

Another

Cultivate beyond the mortal world, and make your efforts in a garden apart from worldly concerns; seek the mysterious and trace back to the source. Keep the mind’s monkey and the will’s horse—restless, unruly thoughts—firmly in check, so they no longer disturb you. With cloudlike sleeves spread wide, dance among the twin groves. The Nine-Turn Cinnabar gives rise to purple mists; a stream of white jade nourishes gold. Shandong can only lament that so few understand him.

Another

Cultivate beyond the mortal world, and make your efforts in a garden apart from worldly concerns; seek the mysterious and discern the source. Keep the mind’s monkey and the will’s horse firmly in check. First gather the Tiger and Dragon, the Yin-Yang forces of internal alchemy, within the cauldron and furnace; then lead lead and mercury, terms for the Jing and Qi to be harmonized, back to their source. When Shen is settled and Qi gathered, the nature of the mind returns to wholeness.

Passing through Hanbei, at a Fellow Daoist’s Request for Food

Had I not wandered here to Mei Pond, how would I have known that a Jade Pool lay hidden in this place? Everyone wonders why I left no poem behind. The writing on the wall shines like pearls and jade; the characters on the stele gleam like fine jade, each radiant beside the other. What need is there for Ma Yu to write another poem?

Presented to Master Zhao

I have taught others in a thousand different ways. How can I teach you to sever worldly distractions? Only after awakening can one receive a truly wholesome affinity. Fear of death naturally helps one relinquish bonds of love and affection; forget clever schemes and calculations, and Qi and Shen will return to harmony. Only by attaining Wuwei and stillness can one accord with one’s innate nature.

Sent to Fellow Daoists in Nanjing

I am ashamed that I have no chance to travel to Daliang, and no desire to imitate the virtuous men of the world. I think of my Daoist friends at Yimen. Within my encircling walls, I harmonize Water and Fire, the Yin-Yang forces and breath regulated in internal alchemy. When will you all sever your entanglement in the shifting warmth and coldness of human relationships? Shandong urges you to awaken from the dream of yellow millet, the dreamlike riches and honors of human life.

Remembering Hu Zijin on Reading “Record of the Wuwei Hermitage”

Hu Zijin of Zhongtiao, my companion among the rosy clouds, has a heart as clear as golden waves and jade nectar. Even now, his spirit remains as open as clouds and flowing water. I have read the exquisite “Record of the Wuwei Hermitage,” and every character shines before my heart. With my breast lit up by its radiance, how could I not be moved?

Presented to Immortal Zhao of the Medicine

Set your resolve on following the wondrous Dao (the Way), and cut off the pursuit of fame and profit. Let no worldly concerns stain your heart, and your spirit will naturally become clear and calm. When the radiance of the sun, moon, and stars gathers within, you can attain lasting peace. The seasons cease to be distinct, as though you have merged with the natural workings of creation. With your robes hanging loose and your presence shining, how could such a sight fail to inspire wonder?

Presented to the Immortal Zhao, Who Gave Me Medicine

Set your resolve on following the Dao, and cut off the pursuit of fame and profit. Let no worldly concerns stain your heart, and your spirit will naturally become clear and calm. When the radiance of the sun, moon, and stars gathers within, you can attain lasting peace. The seasons cease to be distinct, as though you have merged with the natural workings of creation. Five-colored clouds of radiance take form; dressed in an immortal’s robe as light as six zhu, you ride a crane to meet those who come. The six-zhu robe is an exceptionally light garment worn by immortals in Daoist legend.

Thinking Again of Master Hu Zijin

Hu, the lecturer from Zhongtiao Mountain, is truly remarkable: he is learned in Confucianism, understands the Dao, and grasps the principles of Chan Buddhism, so he can naturally comprehend their teachings. The stone maiden, drunk, returns to the cave of the Golden Tiger; the iron ox plows into the pool of the Fire Dragon; the embryo immortal gathers purple lingzhi. “Stone maiden,” “iron ox,” “Golden Tiger,” and “Fire Dragon” are symbolic terms in Neidan (internal alchemy), describing the harmonizing of Yin-Yang, the movement of alchemical work, and what cultivation brings about.

Encouraging the Daoist Community

A person’s seventy years pass like an arrow, and half of that time is taken up by night—how sobering. What is more, change and impermanence may come at any moment. Consider this: when someone lies down in bed, even their shoes have already been taken off. Why, then, cling to love between men and women? Better to transcend the world and practice the Dao with freedom and ease. Here, “wild and unrestrained” means freeing oneself from worldly constraints and living without inhibition.

Presented to the Immortal Liu Jie

I urge you to read the Qingjing Jing (Scripture of Clarity and Stillness) and seek within it the path to immortality and the practice of the Dao. The principles of purity, stillness, constancy, and quiescence are profound and subtle. Remain rooted in what is true and constant while responding to the myriad things. In this way, you will naturally become free of desire and self-interest. Let the movements of the sun and moon serve as guides and companions in your practice.

Presented to Liu Chuxuan

Follow what is natural; do not act rashly or force an outcome, and you will draw close to the Dao. You need not actually sit with a fishing rod on a fishing platform and put on the appearance of a recluse. Maintaining stillness is a good foundation for cultivation. Let the jade liquid produced through internal refinement circulate within you, and free your heart and spirit from distracting thoughts. Use golden radiance to nourish your nature and life, so that your original nature forgets artifice. Liu Chuxuan understands the mysterious and accords with the “three mechanisms.” “Jade liquid” and “golden radiance” are terms from Neidan cultivation.

Presented to the Recluses Clear Wind and Bright Moon

Only when you cultivate until you are free of thought and intention have you truly applied yourself. Let body and mind move within the inner realm of stillness, and a clear wind will arise on its own. Yin-Yang reverses and joins, condensing into a deep-red elixir. Springs of cold water everywhere seem to dry up within the medicinal cauldron, while a bright moon rises above Guifeng. Return to your original nature, and you can make your way to the immortal palace.

A Song of Self

In the past, you acted with guile and scheming. When you heard that someone had found a way to make a living, you rushed in to take it from them. Thorns silently sprouted until they were as dense as a forest. You gave no thought to how such conduct would harm your spirit and deplete your Qi, yet still sought to amass more possessions. In the end, you became a walking corpse, keeping company with others just as numb.

Again

Now you often feel compassion and practice the subtle, mysterious arts of the Dao, which also require your own careful study. Let your sleeves hang low as you dance amid the jade groves of an immortal realm. Seek the fire of Wood within Water, and nurture the Metal of Water within Fire—images of the Five Phases in Neidan, describing the harmonizing of Yin-Yang and Water and Fire. In cultivation, you must still cherish your spirit and primordial Qi. If you think only of accumulating treasures, gold, and silver, you will end as no more than a walking corpse, keeping company with others just as numb.

Again

Now you often feel compassion and practice the subtle, mysterious arts of the Dao, which also require your own careful study. Let your sleeves hang low as you dance amid the jade groves of an immortal realm. Seek the fire of Wood within Water, and nurture the Metal of Water within Fire. Cloud companions and rosy-cloud friends—fellow cultivators—become kindred spirits.

Presented to the Daoist community

Cultivation calls for a clear heart and few desires, yet some refuse this way. They are always afraid of going cold or hungry, while boasting of their own abilities. They do not realize that once they are well fed and warmly clothed, desires readily take root. Be content, for now, with solitude and quiet, and pass your days freely. Do not become infatuated with worldly affairs, luxury, and wealth. Preserve quietude, and you can refine the Great Elixir, the goal of Neidan cultivation.

Thinking of Immortal Hao

Immortal Hao cultivates with resolute courage, free and untroubled like a solitary cloud or a wild crane. Though I dwell in a humble hut, I hope to catch up with him. Day after day I refine my heart and tend the medicine cauldron; moment by moment I circulate the firing times and fill the Dantian. When my practice is complete, I will ascend with him to the Great Luo Heaven, the highest celestial realm in Daoism.

Presented to Zhang the Mountain Elder

Do not envy the gauze curtains and red silk of the inner chamber. Leap out of the red furnace, and the green dust of the world will disperse. The mystery within the mystery can be grasped only by those destined to cultivate the Dao. Once you truly understand the principle of reversing Yin-Yang, you will no longer distinguish day from dawn in your practice.

Presented to Zhang the Mountain Elder

Do not envy the gauze curtains and red silk of the inner chamber. Leap out of the red furnace, and the green dust of the world will disperse. The mystery within the mystery can be grasped only by those destined to cultivate the Dao. Once you truly understand the principle of reversing Yin-Yang, you will no longer distinguish day from dawn in your practice. The moon of original nature rises into the cinnabar heavens, the far-reaching sky.

Presented to Aunt Ma

Jade maidens and jade immortals, wearing jade ladles, ride the wind and dance amid the fragrance of lotus blossoms. Gather sacred fungi in the “Moon over the Western River,” an image from Neidan poetry. When the nine turns are complete—the repeated refinement and nourishment of the elixir method—rejoice in the bliss of longevity. When precious elixirs form in the Three Fields, the upper, middle, and lower Dantian, you may roam freely. Welcome the immortal guests, and ascend together to the blue sky.

Presented to Lord Wang

For now, do not deliberately seek the mystery beyond the mystery. In daily life, cast off the private self. Make quiet ease and joy your kindred spirits. Let no stray thought remain in the chamber of the spirit, and pure Water-Metal will form of itself, an image from Neidan cultivation. Then you can tread the clouds and ascend Mount Yao.

Transforming the Single Sleeping Mat

The hermit of Three-Bun Mountain (the author’s self-chosen name) says: A sleeping mat need not be made complicated, so there is no need for anyone to worry about it. Three pieces of plain cloth are wide enough. Cut each piece to six chi, making eighteen chi in all; that is just the right length. This will serve in both winter and summer, keeping out the heat as well as the cold.

Presented to Yu Wa

Yu Wa, whose surname is Ren, walked three thousand li in search of whatever scraps might be given him. Carefree and open-hearted, he can be called a companion on my path. He has always believed this way of life to be the true livelihood, and so is naturally free from the constraints of worldly relationships. When his cultivation is complete, the moon of nature and life will shine upon the water vessel.

Sent to Lay Adept Zhao

Pure and clear, clear and pure; limpid and profound, profound and limpid. Dark and distant, distant and dark. Lasting and firm, firm and lasting; bright and radiant, radiant and bright. Numinous and manifest, manifest and numinous.

Presented to Lord Wang in a poem of repeated characters

[He can] guide the three carts (a metaphor for circulating essence and Qi in cultivation) and enter the precious vessel (a symbol of the container used in internal cultivation). [In the vessel,] the Cinnabar Flower shines brilliantly, and the Jade Hall (the inner palace of the body in internal cultivation) glows. [Its] bright light shines forth, startling even ghosts and spirits. [It] dispels Yin demons, while essence and Qi grow hidden and settled; [it] conceals the Cinnabar Pill, and the spirit of nature becomes clear of itself. [Its] numinous presence shines forth, with wondrous workings without end.

“Moon over the West Tower” (also called “Joy in Meeting”), two poems

Encouraging a fellow Daoist

Walk at ease, sit at ease, sleep at ease, and nourish the Dantian (the place where essence and Qi are stored in Neidan practice). Constantly gather and refine the Qi of the four directions. In the mysterious depths, it is like kindling a flame amid surging waves; then apply “drawing and adding” (the Neidan method of adjusting the firing process by increasing or reducing essence and Qi). Five-colored clouds of radiance envelop the newly formed immortal embryo (a sign of the Cinnabar’s formation in Neidan practice).

Another

Remain constantly calm and untroubled, free from the dust of the world. At ease and carefree, ride the clouds and float upon the waters, seeking out Dragon Mountain. Take spirit-filled liquid like jade nectar as the substance for refinement, and use the method of drawing and adding to nurture the Golden Elixir. Once it is refined, join the ranks of the immortals guided by Chongyang (Wang Chongyang).

“Tossing the Ball”

Presented to Yue Wudao

Once feelings and thoughts are forgotten and scattered thoughts are cast aside, a clear, bright radiance arises within, and a pure, tranquil scene appears of itself. Jade flowers cover the branches, yet their shadows cannot be seen. In this state, the mind hangs aloft like a bright mirror. Its radiant light distinguishes right from wrong; this body will, in the end, return to dust. Now my original face has been cleansed and revealed. I need only focus on waiting for the Jade Youth, the attendant of the immortals, to come and summon me.

Night-Bound Boat

Why fear that Heaven and Earth will discern the secrets of cultivation? Dwelling in the mysterious realm, I gladly accept poverty and idleness. I guard body and mind as though defending a ring of walls. My vision reaches far, and my resolve does not waver. Ma Feng’s nature is untouched by cold or heat. Often… On Nan Feng’s paper, I lament my teacher’s kindness. When can I repay it and fulfill my vow? Once my deeds and cultivation are complete, I will return to the Silver River, stepping forward on clouds to follow along.

New Chrysanthemums

In the deep green grotto lies a store of truly wondrous sights. Yellow and white flowers bloom, rare as gold and jade. Auspicious clouds linger, and sweet dew descends, adding further blessings to an already blessed scene. Meng Jia once lost his hat at a Double Ninth feast, and Tao Qian cherished the resolve to live in seclusion. Who could know that eyes here are watching them? We celebrate the Double Ninth day after day. When deeds and cultivation are complete, we will be bestowed with six-ounce robes, the light garments worn by immortals.

Refining Cinnabar (Waves Scouring Sand)

Auspicious clouds descend, sweet dew falls, and blessings upon blessings appear. Meng Jia lost his hat, and Tao Qian cherished the resolve to live in seclusion. Who could know that eyes here are watching them? We celebrate the Double Ninth day after day. When deeds and cultivation are complete, we will be bestowed with six-ounce robes.

Refining Cinnabar (Waves Scouring Sand)

At Tianshui, I have founded a Cloud Hermitage, far surpassing an ordinary temple. Cloud companions and rosy-cloud friends—kindred cultivators—gather every day to practice together. This is like planting pines to attract cranes; what could there be to covet? If you are willing to grasp the mysterious, quiet teachings, you will naturally taste their sweetness. I leave the fields and gardens to my children and grandchildren. To dwell in Penglai and Yingzhou, the legendary immortal isles, first change your way of life and embrace poverty and simplicity.

The Transformed Child (Twin Swallows)

Harmonizing with Perfected Chongyang

Joyfully meeting Perfected Chongyang, I bid farewell to the Eastern Region and set out to roam freely on Lung-Liver Mountain, a renowned Daoist mountain. Amid water and clouds, I wander carefree, without worry. I should cease reaching after external things and craving what I cling to. I protect my original Qi as carefully as tending two oxen. I circulate Jade Mercury, turning its course back upon itself. When the Golden Elixir has formed, the true path requires no forcing. I expound the mysterious principles and board the Prajna Boat, the vessel of wisdom that ferries one beyond suffering and delusion.

Immortal by the River

I bid farewell to the Eastern Region and set out to roam freely on Lung-Liver Mountain. Amid water and clouds, I wander carefree, without worry. I should cease reaching after external things and craving what I cling to. I protect my original Qi as carefully as tending two oxen. I circulate Jade Mercury, turning its course back upon itself. When the Golden Elixir has formed, the true path requires no forcing. I expound the mysterious principles and board the Prajna Boat.

Two Poems: Immortal by the River

Begging others for scraps of food to sustain life, he feels no shame and seeks no honor. Does he cast off his body in order to feed hungry eagles? No; nor is it to be devoured by tigers, or because he is attached to this illusory form. Let go of every hardship of worldly life, and spirit and breath will naturally become clear and lively. The monkey mind and horse-like thoughts—the unruly, hard-to-control thoughts and desires—settle down. Then one can escape the sea of suffering from which there is no passage to salvation, and hope to glimpse Penglai and Yingzhou, the fabled mountains of the immortals.

A Newly Ordained Daoist in Chang’an

This man from Longxi has understood the Great Dao; worldly entanglements seem no longer able to bind him. Tell me: the man from Tianshui, too, admires the Way of stillness and emptiness. The man from Pengcheng turned toward true awakening, and later another gave up his love and came here. There is also Lord Duan, naturally clever, who, after awakening to the Dao, became skilled at dissolving his clever schemes and appeared simple and unassuming. Shandong—Ma Danyang’s self-designation—heard that he had attained complete realization and was so delighted he seemed drunk; he recognized his original nature.

Presented to Ai Houlai of Fengxiang

Presented to Ai Houlai of Fengxiang. There is also Lord Duan, naturally clever, who, after awakening to the Dao, became skilled at dissolving his clever schemes and appeared simple and unassuming. Shandong heard that he had attained complete realization and was so delighted he seemed drunk; he recognized his original nature.

Presented to the Wine Officer of Fengxiang

Du Kang brewed wine. Long ago, Zhuo Wenjun sold wine from behind a counter. Then one thinks of Bi Zhuo of ancient times, who once stole wine himself. Liu Ling was deeply fond of wine; Li Bai once vomited wine in the emperor’s presence. Le Ba once used wine to douse a fire and save the day. The Duke of Sima often made a point of warning people not to drink. But who knows this officer’s surname?

Gradual Awakening Collection, Volume Two

Written by Ma Danyang of Mount Kunyu

Twelve Lyrics to “South Branch Song”

Presented to Elder Chen San

He lives amid worldly life without being changed by it; he dwells in the dusty world, yet his heart is untouched by worldly grime. Like a lotus rising from water without getting wet, he is bright and pure. Though flowers and plants bloom in myriad colors, not a single leaf clings to him.

Nourish one’s inner nature with mindful care and refine one’s spirit to completion. Everyone should understand this, but how many can continue the practice? The elder Pang’s whole family attained the Dao and ascended together; Perfected Xu, too, once ascended with his entire family.

I have abstained from wine, meat, tea, and fruit for a long time. Now you have kindly sent me pears and dates. In gratitude for your thoughtfulness, I will write a piece, taking this occasion to say a little more.

Once you see through pears and dates, you should no longer crave wine and tea. I now make my living by wandering far and wide, and urge you to leave home to cultivate the Dao early—early, and earlier still. I have experienced the subtle delight that lies between drunkenness and sobriety; you should hurry to transcend life and death. Join me in refining and cultivating cinnabar beyond the dusty world. When the nine transformations are complete, each step will carry you into an immortal realm amid mist and rosy clouds.

A Warning to Myself

Let go of affection for children and family in your heart, and remove thoughts of fields, gardens, and household property from your mind. Gold, silver, and treasures; wife and children—all such attachments must be cast aside. If you remain bound to human relationships and worldly affairs, it is truly lamentable: your nature is clouded by folly. Better to hold fast with single-minded devotion to purity and emptiness. To act without contrivance or reckless interference is good cultivation.

A Gift to Fellow Daoists

Sweep the ground of your heart often, and carefully clear away worldly feelings and thoughts. Do not let yourself fall into delusion and obscure your original awakened nature (Piluzhe, a Buddhist title for the awakened Dharma-body, used here to refer to one’s inherent nature). Only by remaining pure and still can you recognize your original true nature. Keep lighting and tending the candle of your spiritual nature, and let the breath flow naturally at Caoxi (often a reference to the source of Chan practice or cultivation of mind and nature). Do not let your breathing grow hurried or your voice become rough and heavy. Cultivate continuously, day and night, in an unbroken, gentle flow: this is the true work of practice.

A Gift to Ma Huaiyu

When an intention stirs, the mind stirs with it; when thoughts are cleared away, intention too dissipates. Reach a state free of thoughts and stillness, then let go even of attachment to “nothingness.” When spirit and Qi are harmonized and settled together like mother and child, each will find its proper place. Do not deliberately seek the path of cultivation at Caoxi, nor need you inquire about the Tail Gate (a Neidan term for the area near the lower end of the Governing Vessel). Simply remain truly pure and still, nurturing Suchness—the mind and nature as they are in their original truth—and you will enjoy genuine ease and happiness. This is good cultivation.

Another Poem

Why was he joyful yesterday, and why is he sorrowful today? His joy came from longing for the Great Dao and admiring Xiyi, that which is silent and formless, beyond perception. His sorrow came from craving fine adornments, which are ill-suited to the cultivation of the Dao. If you wish to seek the mysterious, you should be content with hardship and care nothing for appearances, like a beggar. Let your hair grow unkempt, your face go unwashed, and your clothes be plain and simple. As long as your thoughts are settled and your heart is clear, you are on the path to becoming an immortal.

A Song for the Seventh Night

Autumn has just begun in the heavens, and suddenly the human world, too, has grown cool. The Magpie Bridge spans the Silver River, while auspicious clouds drift by. Where will the Weaver Girl call to the Cowherd tonight? Young women leave their inner chambers to meet, though they had no sorrow to begin with, and yet sorrow arises. They burn incense and pray for nimble hands, bowing again and again. How could they bring themselves to put aside distracting thoughts, hold to simplicity and embrace the unpolished, and join the ranks of the immortals?

Another

In a dream, I wandered through the countryside when a skeleton came and spoke to me. Its sorrowful cries never ceased. It bitterly regretted having once indulged in wine and sex, given way to a violent temper, and coveted wealth. These four afflictions tormented it, yet its heart never awakened. Now, because of them, it has fallen into the cycle of rebirth and endured countless calamities, regretting that it did not learn the Dao and practice cultivation in time to attain the immortal Dao.

Another

When Wang and Ma met, their hearts were in accord. It seems they had formed a bond in a former life. The people of Taiyuan and Liangyuan have already ascended to heaven. I still remember the words they left behind and the possessions they later passed on. Wine, sex, temper, and wealth—the four afflictions—torment people, yet people’s hearts still fail to awaken. So now they fall into the cycle of rebirth and endure countless calamities, regretting that they did not learn the Dao and practice cultivation in time to attain the immortal Dao.

Another

When Wang and Ma met, their hearts were in accord. It seems they had formed a bond in a former life. The people of Taiyuan and Liangyuan have already ascended to heaven. I still remember the words they left behind, and have passed them on as well. The methods of ingesting and maintaining the practice must be followed for three years; cultivating and keeping the mind requires another five. Only by encouraging people to turn toward good conduct can one’s merit be brought to completion. This man from Fufeng respectfully pays his respects to Haifeng the Immortal.

Another

Once the Three Elixirs—the three inner alchemical centers—have congealed, why worry about gray at the temples? Even with unkempt hair and a grimy face, and rambling speech, one must carefully cultivate the mind’s harmonious Qi at every moment throughout the twelve double-hours. I do not envy the ambitions of Sima Xiangru, nor do I intend to follow Ma Yuan, the General Who Subdued the Waves. What, after all, was Ma Feng’s intention in inscribing the pillar? If one fails to cultivate oneself into an immortal, one is no more than an ordinary person by the Ba River at Baling.

Another

Do not let your reputation exceed your true worth. Keep your reality inward, so that you seem empty and inactive. Hide your essential secrets deeply, like a fool. In your leisure, ask your own heart where you are putting in the work of cultivation. Take your nature as the treasure of longevity, and your body as the furnace and cauldron for refining the Great Medicine. Elixir refinement requires drinking sweet dew—an image for a pure method of cultivation—then lying drunk in a jade tower and playing with the luminous pearl, an image for the inner elixir or the numinous clarity gained through cultivation.

Another

Do not envy others for having awakened to the Dao first; worry only that you yourself are not yet simple and unassuming enough. Even with unkempt hair and a disheveled appearance, take your body as a traveling hermitage, at home wherever you go. Do not become entangled in human relationships; constantly dispel attachment to the self. Free and at ease, with every worldly thought gone, this mountain recluse lives beyond the dust of the world yet does not know how to show off his skill in cultivation.

Meeting a Realized Person

Master Chongyang speaks of the furnace and cauldron: the key lies entirely in the field of the heart. Even with unkempt hair and a disheveled appearance, take your body as a traveling hermitage, at home wherever you go. Do not become entangled in human relationships; constantly dispel attachment to the self. Free and at ease, with every worldly thought gone, this mountain recluse lives beyond the dust of the world yet does not know how to show off his skill in cultivation.

Master Chongyang’s teaching on the stove and furnace is really all about the field of the heart. Shandong, too, came to recognize his original true nature: when the mind and nature are settled and the Qi of life gathers without dispersing, it is the Primordial Spirit that forever governs me. From then on, my understanding of inner and outer gradually turned upside down, and I slowly came to understand the Great Dao. I therefore wrote poems, lyrics, and songs to encourage people, helping them appreciate the beauty contained in spring blossoms and autumn moons and take these as an opportunity to draw near to the Great Dao.

Cherishing the Yellow Chrysanthemum

In the Master’s Rhyme, Presented to Fan of Chang’an

Renounce wealth and abstain from wine; tie the medicine pouch beside your elbow. As long as you remain tranquil and still, you can set the inner Dragon and Tiger in motion—the Daoist Neidan terms for Yin-Yang energies. Let great compassion arise in your heart, and be willing to help everyone. Use poems and lyrics to teach those clouded by ignorance; let every line be like a spell, urging people to wake up. Do not linger any longer among flowers, willows, and romantic delights. Hurry to cultivate your own nature, until your spirit is clear and radiant. Within the jade flask, a red dog has appeared of its own accord. Day after day it barks toward the blue sky—but who knows that its mouth is actually closed? Then don the clouds and travel: you will be able to soar, free to come and go.

No-Dream Command (Like a Dream Command), Forty-One Poems

Presented to Master Jing

This transcendent gentleman’s surname is Jing. He is always on guard against becoming immersed in wine, sex, anger, or wealth. As soon as he notices the slightest deviation in himself, he corrects and admonishes himself at once, without waiting for anyone else to point it out. Cultivating himself in this way, step by step, he can enter the realm of long life.

Presented to the Recluse of Penglai

With single-minded purpose, quietly and steadfastly guard the Great Dao, and the place where you cultivate will be filled with sacred mushrooms and immortal herbs. Act with care and uphold every kind of good; after a thousand days of cultivation, you will refine the true treasure. The true treasure, the true treasure—through ten thousand calamities, its radiance will only grow brighter.

Again

Do not be surprised that I have recently planted bamboo; I do not covet the green scenery before my eyes. I simply admire bamboo for enduring the cold and keeping its integrity. Its nature makes me shed the ways of the common world without effort. Uncommon, uncommon indeed: a tranquil and steadfast resolve is the blessing that brings one to the Way of the Immortals.

Presented to the Recluse of Yue

This awakened recluse’s surname is Yue, and he has mastered profound mysteries. All day long he nurtures and harmonizes his own heart, as though playing the heart’s zither; this is the music of Penglai’s immortal realm. Immortal music, immortal music—the sound resounds through body and mind and reaches Mount Hua.

Again

In a transcendent grotto-heaven, golden sweet rain seems to fall, nourishing the “Nine Returns”—the Neidan process by which Jing and Qi are returned and gathered. The mind-monkey and horse of intention have both grown still; naturally, one can settle one’s nature and gather the Qi of life. Thus the embryo immortal is refined, and one can ascend.

The recluse of Three-Bun Mountain loves to laugh. Every frail and sorrowful thing is gathered up in a smile. This is not how I was by nature; rather, my heart has its own understanding, and I am content in it. My nature is settled and my life is secure. With nature and life secure, with nature and life secure, I can form an immortal embryo and rise through the air.

Again

The recluse of Three-Bun Mountain loves to laugh. Every frail and sorrowful thing is gathered up in a smile. This is not how I was by nature; rather, my heart has its own understanding, and so I am joyful and smiling. Joyful, joyful—the truest happiness naturally makes one rejoice and laugh.

Presented to Master Quan of Jingzhao

Wives, concubines, children, and grandchildren are one kind of illusion; gold, jade, and pearls are a second. Glory and riches are a third illusion; the changing, impermanent fleshly body is a fourth. Recognize that all these are illusory; recognize that all these are illusory, and expose these five empty names.

Again

First, avoid the boundless household of the mundane world. Second, avoid entanglement in fame and profit. Third, avoid being frequently honored and revered. If you do this, the field of cultivation will naturally divide into three parts. Look closely, look closely: in the end, a radiance brilliant as gold and jade will form.

In Gratitude to the Master

Master Chongyang of Lung-Lung Mountain made me practice in seclusion for a hundred days, changing my life. To repay my master’s kindness, I am willing to spend three years living in a humble, enclosed room. Vegetarian, vegetarian, my body clothed in paper-and-cloth garments that symbolize spiritual brightness.

Again

Tan, Ma, Qiu, and Liu shine forth in splendor.

In Gratitude to the Master

Master Chongyang of Lung-Lung Mountain made me practice in seclusion for a hundred days, changing my life. To repay my master’s kindness, I am willing to spend three years living in a humble, enclosed room. Vegetarian, vegetarian, my body clothed in paper-and-cloth garments that symbolize spiritual brightness.

Again

The four perfected ones, Tan, Ma, Qiu, and Liu, cut off worldly thoughts, each alike in this. Having met in Dongmou, they went to Western Qin to cultivate body and nature. Cultivate body and nature, cultivate body and nature; be sure to keep to a life of poverty to the very end.

Presented to the Recluse Fu

This recluse’s surname is Fu; he does not covet glory or riches. He cultivates beyond the dusty world, understanding the mysteries of the Dao through his innate nature. Understand, understand: in time, he will journey to Peng Island, the legendary mountain of immortals.

Presented to Li Who Awakened to the Dao

This aunt who awakened to the Dao has the surname Li. She abandoned worldly conventions of human relations and etiquette. Her resolve is firm, and her strength is like a man’s; she seeks and understands the mystery within mystery. The mysterious Dao, the mysterious Dao, is within “Moon over the West River.”

Presented to the Recluse Ji

Having fully awakened to how brief life is, he rid himself of the lice and nits on his head. Taking joy in cultivating the Dao, he abides in what is true and constant, honing himself at every one of the twelve double-hours. Hone yourself, hone yourself, and become a model of the immortals’ methods of cultivation.

Presented to Master Yu, before me.

Longing for companions among mist and clouds, how many can hold firm to the Way throughout their lives? Even with lice crawling over their heads, they remain content in cultivation, refining themselves at every moment of the day. Refine yourself, refine yourself: this is the guiding discipline for becoming an immortal.

Presented to Master Yuan

Longing for companions among mist and clouds, they resolved to leave me and go, giving no thought to my loneliness. I keep to myself in a quiet, humble room, steadfastly guarding the One (focusing on the Dao and gathering the mind and spirit into unity). Within these cramped walls, within these cramped walls, all day long my mind is free of distracting thoughts, and my desires are few.

Again

I am resolved to dwell in humble quarters, still and unassuming, and say nothing of the world’s rights and wrongs. All day I seem foolish and dull, yet I savor the delight of the Dao. Delight, delight: this is the daily practice of Shandong.

Again

A restless mind, hard to rein in, is like a poor horse bolting and a monkey leaping: this is a troubled dream. When the tiger and dragon settle into place and the breath is calm, the dream is clear. Cultivation calls for Wuwei (non-action), doing nothing and forcing nothing, until one’s nature rests and life’s root is still. This is the state of an immortal. When Qi gathers and Shen grows still, even dreams disappear. Dreamless, dreamless: Qi is gathered and Shen is concentrated.

Again

To enter the treasure hall through its golden gates and jade locks, one must search among the clouds for the unseen key. With this formless key, the hidden mechanism can be released and the barriers opened. Once they are opened, one is naturally no longer bound by rising and falling.

The Recluse Jia of Chang’an

This recluse’s surname is Jia. He has awakened fully to the truth that the body is unreal. He hastens to turn toward what is true, cultivating beyond the world of ordinary things until his practice is made pure and complete and the hidden barriers are opened. Once they are opened, he is naturally no longer bound by rising and falling.

The Recluse Jia of Chang’an

This recluse’s surname is Jia. He has awakened fully to the truth that the body is unreal, and hastens to turn toward what is true, completing his pure cultivation beyond the world of ordinary things. Once he has attained pure blessing, pure blessing, what need has he to lift a wine cup, when inward nourishment is already complete?

Presented to Song Zhirou

Inner joy washes away vexation; stillness leaves no worldly distress. True Qi (vital energy cultivated in practice) courses through the Three Dantian (energy centers: upper, middle, and lower), gathering into something as pure as crystal and agate. Agate, agate: this is naturally the return of the Golden Elixir to nourish the brain (a Neidan term for essence and Qi rising to nourish the spirit in the brain).

Presented to Quan Zhiwei

The elder Quan casts aside all entanglements; the restless mind and heart fall still at once. In the deep, silent, clear, and tranquil state, though there is no form or shadow, people feel delight. Delight, delight: one’s nature is like a clear breeze and bright moon.

Presented to Master Liu

If you cannot meet it and see its beginning, how can you follow it and see what comes after? The more you look up, the higher it seems; the more you probe into it, the firmer and deeper it feels. Firm and deep, firm and deep: awaken fully, and see through every aspect.

Presented to Master Yuan

The brothers Yuan, distinguished for their virtue, have already received the moon-shaped shawls and star-shaped crowns they wished for. I urge you to continue your cultivation, refining cinnabar in the elixir furnace and attaining extraordinary achievement. Such a state is beyond the ordinary. How can it be brought fully into view? Look up at it: the more you gaze, the higher it seems. Probe into it: the more you explore, the firmer and deeper it becomes. Firm and deep, firm and deep—once you have fully awakened to it, you will see clearly in every place.

Presented to Master Yuan

The brothers Yuan, distinguished for their virtue, have already received the moon-shaped shawls and star-shaped crowns they wished for. I urge you to continue your cultivation, refining cinnabar in the elixir furnace and attaining extraordinary achievement. Beyond the ordinary, beyond the ordinary—in time, you may claim a place among the immortals of Penglai and Yingzhou, the legendary islands in the sea.

Another

Pass word to the Daoist adepts of the two palaces: in your daily lives, cut away worldly distractions. Refine white cinnabar in the elixir furnace, and observe your inner state with careful attention. Observe, observe—at this very moment, Shandong, the author’s self-designation in these lyrics, is here beside you, attending and serving.

Another

Pass word to the Daoist community on Mount Zhongnan: waste no time in diligently planting the good seeds of cultivation. Preserve your Jing and Qi, and regulate the turtle and the red phoenix, images that symbolize Yin-Yang vital essences in Daoist Neidan practice. Red phoenix, red phoenix—refine it into the towering, grain-like Golden Elixir.

Another

Quickly call that person to order; do not let him act recklessly and take another wrong step. Abide each day in the true, constant Dao, and a divine pearl worthy of cherishing will appear. Worthy of cherishing, worthy of cherishing—together, all of us will become companions in long life.

Presented to the Reclusive Master Xie

This recluse, surnamed Xie, does not rely on wealth or honor. He enters the mysterious gate of the Dao with resolve and builds pavilions and halls in the grotto-heavens. Pavilions and halls, pavilions and halls—there is the true, constant Dao, and there is a divine pearl worthy of cherishing. Worthy of cherishing, worthy of cherishing—together, all of us will become companions in long life.

Presented to the Reclusive Master Xie

This recluse, surnamed Xie, does not rely on wealth or honor. He enters the mysterious gate of the Dao with resolve and builds pavilions and halls in the grotto-heavens. Pavilions and halls, pavilions and halls—there are blossoms that never fade.

Another

Wandering at will, as though walking among clouds and waters, I have seen all eight waterways of Qin River. Though I seem not to be among the pillars and beams—that is, in an ordinary worldly dwelling—I give careful attention to the divine water that flows upstream. Divine water, divine water: this is the true water of which Shandong speaks.

Another

A thatched hut beyond the world is mirrored in bamboo’s shadow; a meal is no more than cold porridge and leftovers. The joy of life lies in this. Remember what the Daoist immortal Feng once admonished. Admonished, admonished: preserve your numinous, luminous nature as you would guard a brightly burning lamp.

Presented to the Reclusive Master Anjing

To remove the root of illness, let go of worldly concerns. Let your heart be free of sorrow, and your nature truly glad and joyful. True joy, true joy—this is one of the essentials of the immortals’ cultivation.

Vigorously extinguish the fire of ignorance—the root of delusion and affliction—while guarding the water and fire within the furnace and cauldron. To nurture the foundation of life securely, the key is to make fire arise from water. Kindling fire, kindling fire: this is the true fire spoken of by Shandong, the author’s Daoist name.

“At the Urgent Request of Tan, the Swift Messenger of Jingzhao”

For now, be a traveler hurrying through the dust of the world; one day, you will find leisure and your heart’s wish fulfilled. Accept what comes and follow nature, and you will often be content. Content, content—and you can seize the three feet of the Golden Crow, the three-legged crow that commonly symbolizes the sun.

“Sent to Lay Daoist Zhao at the Fifth Watch”

At the first watch, sleep alone in peace, gather the spirit, and keep watch within. Make the treasure ground—the foundation within the body in cultivation—your field, and carefully tend it with the mind as though tilling the soil. Secretly sow the seeds of purple lingzhi, a symbol in Daoist traditions for elixirs or the essence gained through cultivation. In this way, you will naturally reach the complete, flawless state of a celestial grotto. Flawless, flawless: the Kan tiger and Li dragon, symbols respectively of water in the Kan trigram and fire in the Li trigram, unite.

At the second watch, keep still and watch within. The clouds in your heart disperse, and the stars seem to fill the sky. Sun and moon shine upon one another, naturally bringing about the flawless state of a treasure vessel. Flawless, flawless: it is as though dragons and serpents rise from the earth and battle one another.

At the third watch, keep still and watch within, repeatedly probing the mysterious gate, the entrance to the subtle realms in Daoist cultivation. Awaken the cultivator within, and the Jade Pass—the opening through which vital essence flows and is kept secure—will naturally become flawless. Flawless, flawless: the Maiden and the Infant, symbols in Neidan of Yin-Yang vital essence, walk hand in hand.

At the fourth watch, keep still and watch within, carefully guarding against disturbances from outside. Let the light of wisdom expose and dispel evil influences, and the Golden Essence, the vital energy gained through cultivation, will naturally not leak away. Flawless, flawless: a single point of numinous light now coalesces.

At the fifth watch, keep still and watch within; in clear stillness, find being within nonbeing. Meet external things while remaining true and constant, and the flawless spirit elixir—the essence formed through Neidan cultivation—will naturally come to completion. Flawless, flawless: the embryo immortal, a figure for the numinous nature formed through cultivation, appears, clear and beautiful.

Another “Fifth Watch”

At the first watch, it is as though Heaven and Earth are gathered back into the grotto. Then begin to experience and make use of nonbeing. Li and Kan, symbols of fire and water, naturally unite. The mind is clear and still, and being arises within nonbeing. Meet external things while remaining true and constant, and the flawless spirit elixir will naturally come to completion. Flawless, flawless: the embryo immortal appears, clear and beautiful.

Another “Fifth Watch”

At the first watch, it is as though Heaven and Earth are gathered back into the grotto. Then begin to experience and make use of nonbeing. Li and Kan naturally unite; the mind is clear and still, without disturbance from dreams. No dreams, no dreams: it is as though the army of demons departs, crying out in grief.

At the second watch, in quiet solitude, wondrous efficacy appears of itself; turn your gaze back and forth to observe its changes. Yellow sprouts, a sign in Neidan of vital essence beginning to emerge, spring up everywhere, and the heart settles into a dreamless state. No dreams, no dreams: the water of the Eight Flavors, a cultivation term for harmonized vital essence, flows throughout the body, up and down, as if irrigating the beams and rafters of a house.

At the third watch, Jing and Qi have already taken deep root, and one begins to sense the movement of primordial Yang—the body’s Yang energy and life force. Purple vapor rises within the alchemical cauldron, a symbol of alchemy and of the process of internal cultivation. The breath is clear and fresh, the spirit lucid, and dreams cease. No more dreams, no more dreams: it is as though a glimmer of numinous light has appeared, something to be cherished.

At the fourth watch, the infant—an image in internal alchemy of the newly born original spirit—mounts a phoenix, while the young maiden, a symbol of Yin essence, joyfully takes the reins. Nature and life, one’s spiritual nature and the root of one’s life, both settle into stillness. Sleep is therefore light, and dreams cease. No more dreams, no more dreams: auspicious Qi and radiance gather all around.

At the fifth watch, the stars gather in a ring, and there is no need to exert oneself in controlling or choosing among things in the world. A numinous light, like a luminous pearl, appears and disappears. One is neither asleep nor awake, and does not dream. No more dreams, no more dreams: it is as though five-colored auspicious clouds arrive one after another.

“Magnolia Flower Song: Harmonizing with the Master’s Rhyme”

You all gather at leisure day after day. After meals, you gaze at one another, intently waiting for Ma Feng—Daoist Ma Yu, known as Master Danyang—to give his instruction. How could anyone dare lightly disclose profound truths? In daily practice, simply guard Jing, Qi, and spirit, and carefully harmonize the movements of the Dragon and Tiger, conventional images in internal alchemy for the two Yin-Yang energies. Through gradual refinement, the Ninefold Return Elixir takes shape, and all of you can become immortals and ascend beyond the clouds.

“Spring of Ten Thousand Years (Red Lips), Twelve Songs”

Why take up cultivation? The Immortal Feng leads people into a tower that rises high into the clouds. The wondrous root has already grown, moving with the True Mother, the fundamental force that nurtures the alchemical Way. This is no mere skill for seasoning food. Who has never made a small mistake? When words go astray, one should promptly close one’s mouth. If you hope to join the ranks of the immortals, how can you go on as before? Only by departing with the wind.

Another

Your own garden pavilion should be restored, day and night. The Yellow Sprout, a symbol of newly arising true Qi, has already grown. If you wish to carry mica, a mineral used in Daoist cultivation and often employed as an alchemical symbol, why wait for someone else to lend a hand? Anyone may suddenly speak the essential true words from within the formless and imageless. Once you understand the proper sequence of cultivation, cast off old habits and go forward bearing the Qi of the primordial state.

Another

Pitiable are the people of the world, rushing about and enduring hardship, all for the sake of craving fame and profit. When will they awaken? Only at the end of life, when their gaze falls earthward, do they finally regret it. Even sons and grandsons cannot bear the burden of one’s life and death. What does it feel like to leave the world with tears streaming down one’s face? Just thinking of it is enough to break the heart.

Another

I urge people not to struggle over tiny gains in this world, small as the point of an awl or the edge of a blade. Once selfish desires arise in the heart, do not deceive Heaven and Earth; when the deed is done, regret comes too late. If you wish to escape the cycle of rebirth, do not expect your descendants to bear it for you. Nor should you do nothing but shed tears: if you wish to grasp the Daoist truth, see through your attachment to family affection and romantic love. Thinking of these ties, the human heart grows sorrowful and distressed.

Again

I urge people not to struggle over trifling gains in this world. When selfish desires arise in the heart, do not deceive Heaven and Earth; when the deed is done, regret comes too late. If you wish to escape the cycle of rebirth, do not expect your descendants to bear it for you. Do not do nothing but shed tears. Grasp the Daoist truth, and shatter your attachment to family affection and romantic love completely.

A White Brush Obtained in a Dream

Last night, Shandong (the author’s self-designation) journeyed in a dream to Peng Island, the legendary isle of immortals, and met Zhongli Quan and Lü Dongbin. In the study stood a pure white brush, finer than the one attributed to Meng Tian, the legendary inventor of the brush. It far surpassed the five-colored brush Jiang Yan received in a dream, and was entirely free of blemish. It is just the thing for writing: it can open the mind and bring understanding, and is fit to answer the summons and ascend to the Three Pure Ones (Sanqing), the celestial realm where the Daoist deities dwell.

Again

At the winter solstice, Yang Qi begins to arise; as spring approaches, the accumulated snow is brushed aside, and the Yellow Sprout, a Neidan term for the Yang Qi or essence that emerges through cultivation, is ready to grow. People marvel at how early it appears, and its fragrance is like that of lingzhi and other celestial herbs. Ground with a jade roller, it is finer than anything pounded with a pestle. Brewed with divine water, it naturally dispels the depletion caused by Yin Qi. The Golden Boy arrives with news: this is a treasure of the highest grade. Once you have drunk it, you can roam freely across Peng Island.

Presented to Chen Zhiming

Chen, the master of Difei Mountain, displays an extraordinary white halo. None can compare with him. He is descended from Xiyi, a term in Daoism for the subtle and mysterious realm, and has no wish to be burdened by the world. Resolutely giving up his household and possessions, he seeks the mysterious principle beyond the ways of ordinary society. If he simply clarifies his mind, he will naturally be nourished and cultivate the Qi of Great Unity and harmony, the Daoist term for the most refined and harmonious Qi.

Presented to the Monk Repairing the Pagoda at Xingguo Temple

This eminent monk, detached from worldly concerns, has a clear and tranquil heart and the attainment of a true meditator. True meditation means keeping the mind free of tangled calculations and continually investigating and ordering the principles of things. His nature is as lucid and finely formed as jade; in all things, he understands clearly. If he continues to nourish body and mind, he can cultivate the Qi of Great Unity and harmony.

Presented to the Monk Repairing the Pagoda at Xingguo Temple

This eminent monk, detached from worldly concerns, has a clear and tranquil heart and the attainment of a true meditator. True meditation means keeping the mind free of tangled calculations and continually investigating and ordering the principles of things. His nature is as lucid and finely formed as jade; in all things, he understands clearly. Unrestrained and unencumbered, he has built a Golden Pagoda, gold here being a metaphor for its solemn splendor and preciousness.

Ning, the successful candidate for the provincial examination, agreed to give up the hermitage gate. The author wrote a lyric to urge him to do so.

Tan, Ma, Qiu, Liu, and the others devoted themselves to cultivation, each keeping to their own thatched hut, a simple dwelling for practice. They still did not know the path of cultivation, and only hoped that a master might offer them guidance. So they waited eagerly for good news, sincerely hoping to receive his attention. If all went well, they would be able to ascend the road to the clouds and sky. How could they ever forget this kindness?

Admonishing Fellow Daoists

People come and go, rushing back and forth—when will it ever end? It is truly laughable: profit, rank, and fame entangle people, turning them upside down and leaving them lost, while they change clothes time and again. I urge everyone to preserve their primordial Yang (the body’s original essence and Qi in cultivation) while there is still time. Do not squander it. Refine it into a treasure, and then you may hope to journey to the immortal isles of Penglai.

On Li Shian, whose name is Jingle

Always remain in the cultivation hut, keeping to quiet and peace; joy will naturally abide in the heart. Through daily circulation and refinement, and through patient, constant practice, Yin-Yang will gradually come into harmony, bringing ease and peace. True happiness and delight will appear naturally as one engages with the things of the world. The true nature will not decay; when suchness, the true and unchanging nature, shines forth, genuine excellence can be achieved.

On Lord Li’s Lazy Retreat

Dwelling at ease in the Lazy Retreat, a quiet home beyond the secular world, one is open and unburdened, with no contrived action. Following nature and the stages of cultivation, the Qi of the heart and the Qi of the kidneys merge. The two Qi of Yin and Yang condense into form and are refined into an elixir. Once refined, the elixir seems covered by clouds of silver; the cultivator can then step onto the clouds and depart.

Thirteen Poems: “A Patch of Cloud over Mount Wu”

Presented to the Recluse Sanyi

Set the pure Shen (spirit) Qi in motion without deliberate force. Follow nature and cultivate in due order, so that the Qi of the heart and kidneys merge. The two Qi of Yin and Yang condense into form and are refined into an elixir. Once refined, the elixir seems covered by clouds of silver, and one can step onto the clouds and depart.

Thirteen Poems: “A Patch of Cloud over Mount Wu”

Presented to the Recluse Sanyi

Set the pure Shen Qi in motion; when cultivation is complete, its radiance fills the grotto-heaven, the immortal realm. Auspicious clouds gather on a nine-tiered terrace, while one sits upright in the Green Cloud Retreat. A refined feast is laid out in the Jade Grove, whose subtle depths and nuances are there to be savored. The golden tiger, symbolizing Yang or lead, roars and plays among the waves, stirring the Qi of mercury to congeal into a giant sea turtle.

Another

The Jade Maiden, symbolizing Yin or mercury, opens the Golden Hall; the Golden Lord, symbolizing Yang or lead, locks the Jade Gate. With the true, pure, and clear Qi, nourish the embryo immortal, the immortal body gradually formed through internal refinement. Clouds of Qi pass through Kan and Li, symbols of water and fire, or the kidneys and heart. Absorbed in watching numinous light flow up and down, one forgets the written word. The spirit pearl emits nine-colored clouds, and one mounts a crane to journey to the realm of the immortals.

Another

The Crimson Child, symbolizing Yang, swallows the Blue Mother, symbolizing Yin; the Red Serpent, symbolizing Yang, swallows the Black Tortoise, symbolizing Yin. Auspicious light and radiant Qi seem to weave themselves into robes, yet one must still maintain careful discipline. Guide the Maiden and the Infant, symbols of Yin-Yang Qi in internal alchemy, to play and unite, and hold fast to the Jade Gate, the crucial aperture in cultivation. A bright moon, symbolizing the true nature, illuminates the clear night sky; the cultivator treads the clouds to visit the Three Mao of Mount Mao, a legendary place of immortal practice.

Immortal friends are as free of earthly concerns as rosy clouds; companions among the clouds have severed their ties with worldly affairs. Jing, Qi, and Shen-consciousness mingle and coalesce in stillness, and so, amid conversation and laughter, the Golden Elixir is already complete. They gather green peaches especially to present to the immortal guests of Penglai and Yingzhou. All celebrate the Double Ninth Festival together, feasting on immortal fruit.

There is no need to call one another “junior uncle” anymore. Looking at each other, it seems that everyone can already smile at the sight of the Great Elixir perfected. They gather green peaches especially to present to the immortal guests of Penglai and Yingzhou. All celebrate the Double Ninth Festival together, feasting on immortal fruit.

There is no need to call one another “junior uncle”; when they look at each other, they are like brothers. Cultivating the heart is like mending the city of Jade Capital—the celestial palace city of Daoist tradition—with clouds. Why, then, go pay a visit to high officials and nobles? Nurturing the heart and spirit is like playing a heart-zither, and can lengthen one’s life. When taking a knife-tip measure of elixir, one should abstain from wine. Jade flowers bloom on the Jade Terrace. All go there together, strolling amid mist and rosy clouds.

Presented to Brother Hu Liaoxian

You can hold a sword of green steel and raise a white jade cup. Humble in appearance yet inwardly substantial, you cultivate precious Jing, Qi, and Shen. When your practice bears fruit, it is like a sudden peal of thunder across a level plain. The Three Corpses—evil spirits said to dwell in the human body and hinder cultivation—and the Six Thieves, the sensory desires that disturb the mind, are both struck with awe; golden lotuses bloom amid the raging fire. The numinous child, a spiritual image symbolizing attainment in Neidan practice, appears of itself, treading the clouds in the Great Void, the boundless expanse of the sky.

In the furnace, you nurture and refine the medicine of longevity; in the garden, flowers bloom perpetually without fading. When hungry, you continually gather and eat numinous sprouts; when thirsty, you drink rosy dew, the immortal’s wine or a drink distilled from rosy clouds. You gaze at leisure on the shimmering light of the Jade Toad—the moon—and suddenly see the Golden Tortoise, a mythical giant turtle, leap into motion. These two wondrous beings play freely above a green lotus. Why should the immortal calendar count the years?

Drunk, you lie in a crystal tent and gaze at leisure through emerald curtains. Naturally, not a trace of worldly distraction remains; the Golden Tortoise leaps into motion. These two wondrous beings play freely above a green lotus. Why should the immortal calendar count the years?

Drunk, you lie in a crystal tent and gaze at leisure through emerald curtains. Naturally, all worldly distractions are gone, and another jade flower appears within the precious cauldron—a vision in Neidan practice symbolizing the gathering of essence. Incense is kindled in the heart; the wick of innate nature is lit, drawing the Qilin into flight and the phoenix into dance. Dragons coil and tigers leap, playing around the numinous pearl. Once the Golden Elixir is formed, you set out for the immortal capital.

A yellow crane sleeps among the pines, while a green luan perches in a waterside pavilion. A white ox lies weary beside a purple lingzhi mushroom, and a vermilion phoenix roosts at the Jade Pool. Only the numinous child plays freely, coming and going as it pleases. Where moonlight shines, reaching upward to the celestial realm and downward to the mortal world, the efficacy of the True Way is revealed.

Again.

Within the belly lies a world of its own, where wondrous scenes unfold at leisure and can never be fully seen. The Dragon and Tiger—often used as images for the Yin-Yang energies within the body—meet and enter the depths of the white clouds; their comings and goings leave no trace. [The text here contains several garbled, unreadable characters, so it cannot be coherently interpreted from the surviving wording.] Mounting a crane, I set out for Penglai, the legendary immortal isle in the sea.

Again

A jade thread passes through three points, and a golden needle pierces nine gates. Then one can naturally see the true form within, clad in cloud-like sleeves and leaning against a vermilion railing. As I admire the brilliant jade blossoms, I suddenly hear a messenger in blue calling out. The Purple Tenuity Palace, the heavenly court, sends down an edict summoning me to Penglai; my name has already been entered in the register of immortals.

Again

The candle of nature, a symbol of the light of awakened innate nature, kindles a blue flame; the heart’s incense, a symbol of inner purity and reverent sincerity, rises in wisps of purple smoke. The lamp of life, symbolizing the vital essence of life, gathers into a steady flame, and jade blossoms shine bright; with the eye of wisdom, I see golden lotuses. Shantong, the author’s self-reference, sets out for Penglai; my name has already been entered in the register of immortals.

Again

The candle of nature kindles a blue flame; the heart’s incense rises in wisps of purple smoke. The lamp of life gathers into a steady flame, and jade blossoms shine bright; with the eye of wisdom, I see golden lotuses. This is Shantong’s elegant delight, taught by Master Fengxian, the name Ma Yu used for his revered teacher Wang Chongyang. Once the nine-turn Great Elixir is complete, the Jade Emperor will summon the immortal ministers by imperial edict.

Twenty-One Poems to “Su Muzhe”

When I was in Chang’an, a fellow Daoist who played with iron horses asked me to write a lyric.

Ma Feng’er has already grasped the subtle principles. He no longer pays attention to roofs and courtyards, nor worries about household affairs. What is there to rejoice in about following Master Fengxian in the Dao? His dancing sleeves sway lightly, making a clear, pleasing sound. Better than a fine steed, he is free of reins; he does not covet a silver saddle and so need not fear the whip. Suddenly, the bells ring out crisply. At ease and untroubled, he rises straight into the blue sky.

Again

Nàojiǎor is skillfully and beautifully combed; its fine workmanship reveals a touch of ingenuity after awakening to the Dao. Each one is combed loosely, relying on nothing external; each remains clear and awake, and has fewer lice to boot. Zhang Dayou and Li Baolao see my wild behavior and clap their hands, laughing aloud. Who can understand the principle behind it? Cultivating the Dao makes one young again, transforming body and mind, inside and out.

Presented to Zhang Shandao

Worries over affairs at the gate bring distress; day after day one frets, and the face grows old before one knows it. Eyes fixed constantly on external things invite illness; the mouth is a gate of calamity. Zhang Dayou and Li Baolao see my wild behavior and clap their hands, laughing aloud. Who can understand the principle behind it? Cultivating the Dao makes one young again, transforming body and mind, inside and out.

Presented to Zhang Shandao

A gate is where afflictions gather. Day after day, people worry, and before they know it, their faces grow old. The eyes seem to invite illness; the mouth is a gateway to calamity, which can cause people to lose their De and meet their death. The nose is a gateway to the mysterious Dao, through which one may reach the Great Dao. With unremitting daily practice, the breath becomes long and steady. By thoroughly cultivating the Nine Palaces—the bodily or Neidan stages described in inner cultivation—one can attain the supreme treasure. Nurture the spirit and gaze inward over a long time, and one may attain long life and enter the immortal realm of Penglai.

After Arriving in Laizhou, Returning to Ninghai to Bid Farewell at the Ancestral Graves

Why have I returned this time? Not to make a living, not for my children, and certainly not to show off wealth and status. I remember the toil my parents and ancestors endured to raise me, so I have come especially to bid farewell at their graves. When I offer sacrificial wine and pour a libation, it is as if I open the gates of the underworld, enabling nine generations of ancestors to ascend to Heaven and become immortal companions together. Is it really so difficult for spiritual cultivation to deliver one’s ancestors? Why, then, offer the three sacrificial animals—ox, sheep, and pig—again and again?

Leaving One’s Hometown

Cast off wealth and splendor, and wear humble clothes like a tattered mat. Settle this illusory body and honor the true Dao; you must still seek your own food and tea. Forget former friends and acquaintances, leave your hometown, and wander freely as your heart desires. Cherish the Master within—the original mind and true nature. The Six Thieves—the six sensory desires that disturb the mind—and the Three Corpses, the spirits said to dwell in the body and urge people toward wrongdoing, must be cut away continually with the wisdom sword, the power of cultivation that symbolizes wisdom. Often stir the lively leaps of the numinous child within. True joy and ease lie in completing cultivation of the Great Dao and transcending the limitless.

A Remonstrance to the Daoist Community of Chang’an

Amid the sea of suffering, all Four Great Elements—earth, water, fire, and wind, which make up the human body—are burdened with toil. Everyone competes for fame and profit, yet all must endure exhaustion; strife only depletes the original Yang energy, the primordial energy endowed from birth. Rebirth still lies ahead: what schemes and calculations could bring release? Through the gate of Daoist practice, one can transcend the Three Realms of desire, form, and formlessness. Those who don the Supreme Master’s cap and understand the Dao accept it gladly. With a pure mind and an inward clarity, no obstacle can hinder you. Tend firmly to the numinous root, the foundation of life and cultivation, and nature and life can endure for the long term.

Watching the Filial Mourning Procession

Some subtle sayings contain profound meaning and deserve careful explanation. When a rabbit dies, the fox grieves too: when creatures of the same kind perish, their cries are heartrending. When people see someone else die, should they really rejoice? When the great limit—the end of one’s lifespan—arrives, who can escape it? Those willing to turn back should seek the secrets of the Dao, resolutely set aside their household concerns, and often quiet their scattered thoughts. They cultivate the Golden Elixir, refining essence, Qi, and spirit within, and gather the “white snow,” a Neidan term for the essence cultivated in practice. When the nine cycles of the work are complete, they can transcend life and death forever.

I leave the prison of the mortal world and free myself from the bonds of attachment. I willingly embrace a poor but carefree life, and keep impermanence—the changeability of worldly things and the brevity of life—in my thoughts. I have let go even of my fourteen grandchildren. At ease and content, I take the moon and breeze for companions. I carry a gourd and an iron wine pot filled with nectar, and practice beside the lingzhi mushroom in the monastery. When thirsty, I drink; when hungry, I eat, thereby lengthening my years. Heaven helps me spread the true Daoist way, and someone from Langya has come to summon me.

I met Wang Feng, who passed the Daoist way on to me. The Daoist wind rose with a whistling sound and helped me break free from attachment to family ties. I set wind and fire in motion, harmonizing Water and Fire, as practitioners of the Dao refine Yin and Yang and essence and Qi. The Daoist’s figure drifts lightly; at ease, he chants and sings in response. I travel with the wind and sit facing it; after drinking the true wind, I rest my head on the cool breeze and sleep. I spread the benevolent wind of kind instruction, and its merit is great. I pledge myself to support the Daoist way; carried along by the wind, I too fulfill my karmic destiny.

Ma Yu likes to travel through the clouds. Fortunately, I met this refined fellow practitioner, and from the moment we met, we felt like family. From now on, we will bow to each other in respect and become brothers by blood. Grateful for his kindness and care, I follow him leisurely throughout the day. Elder brother, listen to my advice: do not worry about your children and grandchildren; they have blessings of their own. May you soon set aside worldly concerns and let the lamp of clear nature—the wisdom that illuminates one’s true nature—shine brightly. Choose a life of quiet leisure and cultivate blessings for the future.

Mr. Yan of Hu County sent flour.

Mr. Yan (the person meant here is unclear) gave me a piece of cloth. I took up the cook’s work myself and softened it with my skillful hands. Then I rubbed and twisted it into fine strips as smooth as jade, and put them into a pot, where water and fire cooked them together. When the fragrance rose, they had become a delicious meal. I divided it evenly into four portions, each just as thick as the others. To rely on it to satisfy hunger, however, it must first undergo nine turns—a process of repeated refinement and cultivation. Once full, I wander the four directions, doing what I can to help people wherever I go.

The Wind Rises

The Harmful Wind King and the Supporting Wind Horse—two titles containing the word “wind,” perhaps referring to cultivators—each stirred the wind within their hearts and together left behind the cares of home and livelihood. They chanted beneath the clear breeze and bright moon, riding the wind in search of wind, and at last found a truly refined delight in it. They traveled with the breeze, roaming freely with the wind, spreading its fame wherever they went and bringing forth a precious, righteous wind. Holding jade goblets and commanding the wind, they gave themselves over to its free and graceful passage, crossing the clouds together.

Self-Admonition

I do not covet or grasp; I do not flatter or deceive. I do not dwell on the ties that bind me to home, nor speak of old affairs in my native place. I do not cling to worldly relationships or become enamored of false things. I write no poems or lyrics, and would never dare claim that my words and conduct can teach others. My aspirations grow ever higher, while my heart turns ever more humble. As carefree and at ease as clouds and water, I cultivate the Dao of the Elixir within; its worth cannot be measured. I find joy in this and am content. If anyone asks my name, I grow weary of answering and simply say that I am the Supporting Wind Horse.

Another Poem

Meeting the Wind Immortal—an immortal whose title includes “wind”—I suddenly awakened. In my heart I no longer distinguish between self and others, and feel neither love nor hatred nor jealousy. Men and women alike, I regard as my own parents. All who follow the Three Teachings—Confucianism, Buddhism, and Daoism—are my teachers. I love quietude and enjoy song and dance. By day I beg for leftovers; at night I lodge in a Compassionate Field refuge, a place for the poor and sick. I am always careful to nurture the upper, middle, and lower Elixir Fields spoken of in cultivation. When the work of nine turns is complete, the cloud road to the immortal isles of Penglai will open.

Begging in Nanjing

I pass through teahouses and enter taverns, roaming the front streets and back lanes day after day, for I have yet to escape hunger and cold. I let each day unfold as it may, and never tire of holding out my hand to beg. May everyone keep auspicious and kind thoughts in their hearts; giving even a single coin is an act of help. Do not mock me, Shantong—the name the author gives himself—for being ignorant. I cultivate the luminous nature within, and the signs of long life will appear of their own accord.

A poem presented to Li Zhan: Be patient in how you treat others, and do not grow weary in your heart. May everyone cherish a kind and auspicious heart. Even giving away a single coin is an act of generosity and a way to help others. Do not laugh at Shandong, the name the author gives himself, for having little understanding. If you cultivate within yourself a lucid and tranquil nature, the fruits of long life and the Daoist path will naturally appear.

A poem for Brother Li, urging him once more to leave home

Mr. Li, you find it hard to give up worldly life. You left home, then returned, like a flawless jade from Kunshan that has been broken. Water once poured out cannot be gathered again; a snapped qin string cannot be joined back together. So you achieve nothing and only busy yourself in vain. Repent your past errors, and let the candle of your bright nature illuminate your heart. Let the fire of desire die down and the smoke and dust disperse; harbor no more resentment. If you wish to spend your days at ease with Ma Feng, the Daoist Ma Yu, you must wait until the years have passed and you have truly understood his intentions.

Urging Brother Li

Outwardly you seem clothed in sheep’s wool, but within you have the nature of a tiger. You endlessly scheme to harm others, and know no peace day or night. Would even a fierce tiger devour its own cubs? Do not flaunt your strength or put on a show of power; instead, nourish your nature. Those close to you may not truly be close, and those you know may not truly understand you. Be as carefree and at ease as clouds and water, moving calmly both within and without. Live by begging for your three meals each day. Extinguish ignorance—the delusion that obscures your nature—and you will reach the far shore of liberation, the Paramita.

Begging for food in the streets of the village

To cast off the ties of family, you must be as resolute as someone splitting wood with an axe, cutting through bonds of affection and habit. Those close to you may not truly be close, and those you know may not truly understand you. Be as carefree and at ease as clouds and water, moving calmly both within and without. Live by begging for your three meals each day. Extinguish ignorance, and you will reach the far shore of liberation, the Paramita.

Begging for food in the streets of the village

To cast off the ties of family, you must split them apart with an axe, shattering the mountain of affection—how could it ever be mended? With unwavering resolve, grow indifferent to worldly life and seek a way into cultivation. Wander freely and at ease, finding a quiet and peaceful place. Awakening is possible only when the conditions are right. Change your clothes and put on a Daoist robe made only of hemp. Do not be surprised to see me begging in the village. Extinguish ignorance, and you can rise straight to the blue heavens.

Matching my master’s poem in rhyme

Purity is the gate; gentleness and yielding are the home. Make forbearance your family tradition, and simplicity your way of acting. Only by doing nothing contrived and following things as they are can you find a way to live. Wander freely and at ease, traveling in all directions like clouds and water. Put aside cleverness and artifice, and take the simple-minded as your model. Be at peace and at ease, without pointless thoughts. Let dust settle on your face and your hair grow unkempt; make your body as lowly as earth. Forget all the affairs of the world, and you will be worthy to answer the summons and take your place among the Three Pure Ones (Sanqing), the highest divine realm honored in Daoism.

He does not comb his hair or wash his face. Hunger and hardship weigh on him, and even at mealtimes he feels weary. He is not ill, yet lies idle and motionless, too lazy even to turn over. When visitors come and ask him questions, he is still too lazy to speak, managing only a sigh. He burns no incense, performs no bowing or recitation, and lets his days drift by in poverty and idleness, thinking only of repaying the vows he made in this life. If he is not diligent in his daily practice, how can he expect to see results? Only when the purple edict—a summons from Heaven—arrives does the wondrous meaning of the Great Dao’s Wuwei (non-action) become clear.

The cap from Qingsou; the shoes gifted by Bogong. Shandong gratefully received the shoes and knew that they carried a special meaning. They let me stand beneath Heaven with ease and poise; in every movement, whether bowing or raising my head, I feel neither defiant nor ashamed. Receiving this pair of shoes fills my heart with boundless joy. When I go out to welcome guests, I need not worry about behaving improperly. And if I look more closely for their deeper meaning: when the breath above and below is harmonized, one can ascend to the blue empyrean.

Sent to the Daoist community at Huaqing

Walls surround the place, like a celestial grotto, a dwelling of immortals; auspicious qi and radiance shine without end. A white deer often sits peacefully in my arms, while a green ox can doze at ease on my back. It has been more than three years since I left Mount Li, and nearly four since I parted from Mount Hua. My companions among the rosy clouds and drifting clouds must wonder why I have not returned. How could they know that here, through my cultivation, I have already formed the Golden Lotus, a sign of Daoist attainment?

Counsel to fellow Daoists

A life of clarity, stillness, and emptiness is surely good. But if you remain attached to family ties, how can you ascend to Heaven? You bear the heavy burden of obligations and yet speak of the Great Dao; you are in a sea of suffering and still concern yourself only with joining your palms in reverence. Caught up in disputes over right and wrong, you can scarcely complete your practice; mixed up in the crowd chasing fame and profit, how could your cultivation ever reach fulfillment? If you do not turn back and seek a way out, how can you go on practicing like this and ultimately become an immortal?

Dwelling in a humble hut

In winter, with no stove, I hold fast to my original Yang, the innate Yang within the body; in summer, with no clear spring, I drink jade nectar, the Daoist name for sweet, nourishing fluids. I light no candles, for the radiance of my nature and mind gives light; I need not burn aloeswood incense to practice in peace. I vowed to cultivate barefoot for three years, with my heart set on the blue empyrean and my resolve unchanged over time. Shandong remains in this humble hut, with no way to repay King Haifeng, the name I use for my teacher.

After Ma Feng met Chongyang in Ninghai and traveled west into the Guanzhong region, he gave himself over to leisurely wandering and sightseeing. He loved Meixi and Yangliu Ferry, and also enjoyed visiting the bamboo-grove paths and Xinghua Ridge. The Qin River plain—the Guanzhong plain—unfolded in brocade-like spring colors, perfect for lying down in peace; the Wei River stretched before him like a ribbon, gleaming in the sunlight and making the day seem especially long. The beauty before his eyes was endless, and no amount of verse could capture it, so he asked a painter to render it in a picture, to rival the realms of the immortals.

In Praise of Tea

Lu Tong drank seven bowls of tea and seemed almost to soar up to Heaven; yellow-bud tea gathered by brushing aside the snow was better than the sleep-inducing drink of the immortals. Though tea is finest when its leaves resemble “flags and spears”—the shape of buds just beginning to open—it takes the proper balance of water and fire to brew it well. The rabbit-hair cup grows warm, and the tea spreads like golden stamens; when the water boils and bubbles like crab eyes, pour in spring water clear as jade. Yesterday, a cup drove away the haze of the previous night’s drunkenness; even now, refreshed and clear-headed, I still cannot sleep.

Living in a Hermitage

What harm is there in a leisurely visitor calling by? I worry only that once idle talk begins, there will be no end to arguments over who is right and who is wrong. True joy and ease do not lie in endless debate; the most subtle and profound principles cannot be understood through repeated argument. Talk of right and wrong scatters the spirit, and a mention of fame and gain makes it easy to forget one’s duty to cultivate the Dao. Better to quiet the mind and remain silent; then both parties can naturally feel calm and at ease.

A Remonstrance to Han, the Third Official

A man’s fierceness often shows itself in his speech; when words go against what was actually agreed, they can cause a passing hurt. Though Han the Third has grown distant from Ma the Second, Ma the Second still thinks of him. Managing a household may seem sweet on the surface, but within it lie hardships; in cultivating the Dao, too, one must understand that sweetness is found in hardship. If you can see through sweetness and bitterness, and bitterness and sweetness, you may awaken, leave the worldly realm that is like a burning house, and dwell in a hermitage among the clouds.

Receiving a Letter from Home

When I received your letter, I hurried to open it, just as I was pasting paper over the windows to keep out the wind. My wishes cannot follow yours, because the mind set on cultivating the Dao differs from the mind attached to the worldly life. My practices are not yet complete; in the days ahead I must still wander far and wide and make my way to Taiyi Palace, a Daoist temple. Please tell my children and grandchildren, younger brother, and nephews that if they send another letter, they should throw it over the eastern wall.

Another Poem

I kindle the incense of the heart, offering incense with sincere devotion, and chant the incense procession, the singing recitation performed while walking in a Daoist ritual. The true joy and ease in it have a lingering depth. In that moment, I feel the fetters of gain have vanished from my brow, and I no longer need to bear the reins of reputation on my shoulders. Once I was a man of means who managed a household; now I have become one who has left home and lives abroad. Here, free of worldly cares, I am often at ease and untroubled; even if I chatter on about idle things, what harm is there?

After burning incense, sing the tune for the incense offering. The heart becomes truly at ease and carefree, with a pleasure that lingers. The furrow of worry between the brows seems to vanish in an instant. Why worry that one is still shackled by fame and status? Once I was the son of a wealthy household; now I am a cultivator who has left home and the world behind. At this level, one can often roam freely and at ease. What harm is there in a little idle talk?

Presented to Fellow Daoist Companions

Where should cultivation begin? Quickly rid yourself of thoughts as hard to rein in as a stubborn horse or a wild monkey. Gather and govern the mind and spirit firmly, and five-colored radiance will arise. Still restless impulses for a time, and you can avoid falling into the Three Paths of Suffering: hell, hungry ghosts, and animals. Give yourself the slightest license, and the Divine Elixir—the inner essence and skill symbolized by cultivation—will leak away. Indulge in comfort even a little, and the Jade Nature, your pure original nature, will wither. If desires for wine, sex, anger, and wealth are not cut off within the heart, it is difficult to attain the Dao. Truly grasping the mystery is like seeing all these attachments disappear.

Another

Though a Daoist does not covet wealth, sex, or wine, what of the trace of ignorance—the delusion that obscures one’s nature—that remains in the heart? Let no evil thoughts arise, and the heart and nature will return to clarity and simplicity. When external things stir you, do not chase after them; then you can realize your original true nature. Once distinctions between self and others arise, sorrow has no end. When worldly desires, like the smoke of an earthly hearth, have dispersed, joy in the heart will continue without end. If you wish to learn the way of the immortals, you must endure humiliation and not let anger and attachment damage the original Suchness, your true and unchanging nature.

On Hearing That a Fellow Villager Had Arrived: A Song to Serve in Place of a Letter Home

Cut off all ties, steel your resolve never to think of home again, cast aside hesitation forever, and leave the worldly household behind forever. Tread the white clouds in search of fellow cultivators; with the moon hooked on your staff, go pay a visit to the immortals. My home is not the gardens and houses of my native place; beyond the world, Penglai and Yingzhou—the fabled isles of the immortals—are my home. I roam freely and at ease, with no worries in my heart. Why speak any more of the affairs of my former home?

Another

Everyone who studies the Dao is always rushing about; each has high aspirations, but not necessarily steadfast resolve. Sweep away worldly desires, like smoke from an earthly hearth, lest resentment arise. If worldly attachments persist, they will stir up craving. To seek the mystery and eliminate the three karmic actions of body, speech, and mind, you must decisively work at the root. Only by remaining pure and clear, enduring humiliation, and practicing Wuwei (non-action) without contrivance can you enter the ranks of the immortal sages.

Another

In the past I was often bound by the shackles of fame and profit, and even in the sea of suffering I was content to wear them. The children and grandchildren in the hall below were like jade handcuffs; the wives and concubines before my eyes were like golden shackles. How did the utterly deluded Ma Yu—myself—come to awaken? I met the Immortal Feng, who taught me the Dao, and only then did I cast off the shackles. Having found the joy of leisure within leisure, why would I ever put those shackles on again?

Another

One need not inquire about past-life connections. Simply being willing to turn back and return to the Orthodox Way is itself a good affinity from a former life. Sadly, life is short, and people rarely awaken all at once. If you can begin to understand that worldly affairs are illusory and full of troubles, you are already close to a favorable opportunity. Those with no wish to enter the Way may have no affinity with it; those who intend to join the Mystical Gate—the path of Daoist cultivation—have such an affinity. Since ancient times, most immortals have left home and withdrawn from the world. How could one find the right conditions for successful cultivation while remaining at home?

Another

Fengxian and Fenghai found the true wind. If they are willing to turn back, that is an affinity from a former life. Sadly, life is short, and people rarely awaken all at once. If you can begin to understand that worldly affairs are illusory and full of troubles, you are already close to a favorable opportunity. Those with no wish to enter the Way may have no affinity with it; those who intend to join the Mystical Gate have such an affinity. Since ancient times, most immortals have left home and withdrawn from the world. How could one find the right conditions for successful cultivation while remaining at home?

Another

Fengxian and Fenghai found the true wind, but the family tradition they left behind would bring harm to the wind. Tongmi and Qiu Xian were able to carry on the cultivation of those who came before them; Shandong and Ma Yu should likewise uphold this current of Daoist practice. I urge people not to lose themselves in a dream within a dream. Like me, they should seek the wind within the wind. If anyone asks why, I will say it plainly: join the Mystical Gate and leave worldly life behind—that is the path of cultivating the mind.

Presented to Li Gong of Doumen

There is no need to travel far in search of a master; the immortals themselves are the masters. True purity and integrity are the highest principles; what is most subtle and wondrous is the true way of the master. If you cannot let go of love and aversion, it will be difficult to seek the Way. If you remain attached to self and others, paying homage to a teacher will be in vain. If your thoughts do not accord with mine, how could my heart become your master?

Another

The scenery of Qin River country, in present-day Shaanxi, is indeed extraordinary; the area around Zhongnan Mountain is especially a place to treasure. Bamboo-lined paths and streams flowing past plum trees give rise everywhere to a fresh and graceful beauty. If you can follow my heart’s intent, how could my heart become your master?

Another

The scenery of Qin River country is indeed extraordinary; the area around Zhongnan Mountain is especially a place to treasure. Bamboo-lined paths and streams flowing past plum trees give rise everywhere to a fresh and graceful beauty. The nests where phoenixes perch and the caves where dragons dwell also radiate auspicious light. Daoist hermitages gather everywhere, and fellow practitioners often meet to discuss the principles of the Way. The name of Liujang Village has now been changed, and people say it has become a village where immortals gather.

Four Poems: “Encountering the Immortal Raft”

Presented to the Free Spirit Qingfeng (a Daoist practitioner who took the title “Free Spirit”)

Cultivate diligently beyond the dusty world, carefully clearing away the mind’s distractions. Gradually sever your entanglements with worldly life, and attentively contemplate the subtle principles of the Mysterious Way. Once the wondrous “Great Medicine”—the refined result of Jing, Qi, and Shen in internal alchemy—is formed, its spiritual radiance will shine brilliantly. At last, board the raft that encounters immortals and travel safely back to Peng Island, the legendary sea mountain where immortals dwell.

Composed in the Master’s Rhyme Scheme (a poem written to match the rhyme pattern of the master’s verse)

The Three Luminaries (the sun, moon, and stars in Daoism) gather in the Lower Origin, the Lower Dantian or the place where Qi is active in the lower body. The Six Methods, six forms of cultivation, purify the middle region and leave it whole. The Ninefold-Turn Lamp of the Upper Origin, the light of cultivation within the Upper Dantian, is kindled, illuminating the moon of long life. Its brightness endures day and night, its radiance unbroken. It reveals the embryo immortal formed through inner cultivation, who from then on transcends life and death.

Written for Yan Gong

Gather your thoughts and put an end to contention over right and wrong. Dispel stray thoughts and let go of the distinction between self and others. If you do not crave wine, sex, anger, or wealth, you can escape the cycle of birth and death. Auspicious light gathers into a precious flower; mysterious sweet dew forms into pearls. Then, meeting the immortal’s raft, you can ride the clouds away.

Another

When you have achieved fame and success, it is best to settle your mind and cultivate stillness. When you have gained what you seek, turn back and know when you have enough. Let the mind’s monkey and the will’s horse grow calm, and bring the Dragon and Tiger—common symbols for Yin and Yang Qi—together. Keep the Jade Portal, the bodily aperture through which Qi enters and leaves, open; do not let the Golden Gate, the aperture that stores Jing and Qi, leak. Once the Ninefold-Turn Great Elixir is refined, your spirit will remain clear and outstanding through ten thousand tribulations.

“The Hardships of Supporting a Family,” Twelve Poems

Presented to Ning Bogong

The hardships of supporting a family: open the Jade Portal, but do not let the Golden Gate leak. Once the Ninefold-Turn Great Elixir is refined, your spirit will remain clear and outstanding through ten thousand tribulations.

“The Hardships of Supporting a Family,” Twelve Poems

Presented to Ning Bogong

Supporting a family is hard, as if trapped in a deep pit of fire. Countless worldly affairs bind you, and it is difficult to break free. Meet an immortal—someone who has attained the Way—and you can seek liberation beyond the mundane world. Cultivation is the better path: refine and nourish Yin and Yang. With a pure and clear mind, you will see Gold in Water, a symbolic term in Neidan cultivation. Its radiance appears, enveloping the precious mountain.

Supporting a family is hard; you are always busy. However much you rush about, in the end you cannot escape death. Then you will be like a prisoner in the underworld, dwelling among ghosts. Cultivation is the better path; let go of your frantic busyness. Keep to the True and Constant in ease and quiet. When your cultivation is complete, you can return to the immortal palace in the Jade Grotto.

Supporting a family is hard; you do it to provide for others. Even with plenty of food and clothing, you still feel poor. You exhaust your wits and, in the process, lose your original nature. Cultivation is the better path; become a person at ease. Naturally, you will worry about the Great Dao, not about poverty. Temper your stubborn nature and nourish what is most true.

Supporting a family is hard, like a bee tirelessly gathering flowers. It gathers blossoms and makes honey—but who gets to taste its sweetness? If you are not on your guard, you will be caught in a spider’s web. Cultivation is the better path; become a person light and free. Let sweet, jade-like fluid arise in your mouth and use it to nourish the Yellow Sprout, the symbol of newly arising Elixir Qi in Neidan cultivation. Do not let worldly entanglements bind you again.

Supporting a family is hard; you are always especially greedy for more. Once the household is prosperous, you hope to become a high official. Yet when danger comes, you have no way to escape. Cultivation is the better path; do not grasp after more. Draw in your radiance and conceal your traces, lest your reputation rise too high. Through Wuwei (non-action) and stillness, you can transcend life and death.

Supporting a family is hard. Nourish the Yellow Sprout, and do not let worldly entanglements bind you again.

Earning a living is hard, yet people often crave more than they need. Once their households are prosperous, they hope for higher office. When danger comes, they have no way to escape. Practitioners should be content with a simple life and refrain from excessive desires. They should conceal their talents and keep a low profile, wary of becoming too famous. Unless they attain Wuwei (non-action)—following nature without imposing their will—they will remain unable to escape the cycle of birth and death.