《重阳教化集》

It is truly cause for wonder: exalted and transcendent Perfected Ones are rare in this world. Like auspicious stars and clouds of good omen, how could they appear in ordinary times, rather than in a wise and enlightened age of flourishing fortune?

After the Most High Lord Lao (Taishang Laojun), the deity revered in Daoism, left through the Hangu Pass, Yin Xi, the pass warden, inherited and transmitted his Dao. Later, the reclusive cultivator Zhongli Quan, Lü Dongbin, and Chen Tuan, also known as Chen Tunan, appeared in succession. In our own day, the Perfected One Chongyang, Wang Chongyang, and Master Danyang, Ma Danyang, have continued the line. Alas, over thousands of years, such people have been exceedingly few and far between. They are truly rare; they may rightly be called exalted and transcendent Perfected Ones, seldom found in this world.

Mr. Ma Yifu of Danyang, also known as Ma Yu, was a figure of the Quanzhen (Complete Perfection) school of Daoism. He came from a wealthy family of officials, one of the richest in Ninghai. From childhood, he showed an otherworldly bearing and a free, exceptional spirit, and the people of his hometown respected him. As he grew up, he studied diligently at the local school and learned to write, soon ranking among the very best.

Later, he unexpectedly met the Perfected Chongyang, Wang Chongyang. A single remark from him brought Ma to an understanding. From then on, Ma regarded gold and silver as worthless as worn-out sandals, and his wife and children as though they were strangers he had met on the road. Apart from the cloth headscarf on his head, the staff in his hand, and the shoes on his feet, he had almost nothing. As indifferent to worldly things as a solitary cloud, he went west at ease, resolved to live beyond the world and hoping to escape the rule of life and death. Without deep affinities from past lives and someone who had already seen through life and death, who could do such a thing?

After entering the Dao, Mr. Ma wrote only a few hundred poems, essays, and rhapsodies, yet they are lucid and far-reaching, explain profound truths, and penetrate deeply into the true meaning of Daoist teachings. His disciples and senior students discussed the matter and gathered his works into a collection. One of his disciples, Master Lingzhenzi Zhu Baoyi, commissioned craftsmen to carve printing blocks, intending to publish the collection. He then asked Han Yi, a medical official in the local prefecture, and Ma Chuan, a native of Fufeng, to visit me and request a preface. As they made their earnest appeal, a guest happened to be sitting with us. Stroking his beard and clapping his hands, he rose and came forward to ask, “Is this what the Daoist tradition is supposed to be—composing verses about wind and moon and writing poems about idle feelings?”

I replied at once, “Alas, you misunderstand. When a clear-sighted Chan master passes on subtle truths, he too leaves words behind to guide later students. How much more so for these noble Perfected Ones: in striving to spread the orthodox teaching and clarify the purpose of their tradition, they must naturally use words to instruct and write texts that awaken the confused and give them a chance to understand. Besides, this simple, unadorned way of life is itself the bearing of those who cultivate the Dao; there is not the slightest trace of worldly concerns in these writings. They are not empty, useless words about wind and moon. You need not mock them.”

The guest listened, then came to his senses. His expression turned respectful and ashamed, and he rose to take his leave, saying, “My understanding is indeed shallow. What I said was out of place.” Since the disciples had firmly asked me to write a preface, I have set down this modest, plain piece to place at the beginning of the volume.

In the winter of the Guimao year of the Dading era, during the first ten days of the eleventh month, written by Yin, Academician of the Yingqiu Prefectural School and National Preceptor.

When Master Danyang met Perfected Chongyang, he could not help exclaiming, “What a marvelous encounter this is!” The Perfected One was naturally keen and perceptive, awakened at an early age and able to foresee events. He came from Mount Zhongnan to our hometown, more than three thousand li away, and did not shrink from the long journey, but made the trip especially to seek a kindred spirit.

On the day after the Zhongyuan Festival in the Dinghai year of the Dading era, the Perfected One arrived in the prefectural city. He wore a woven bamboo hat and ragged clothes, carried a bamboo rain hat, and leaned on a staff. He walked straight into the South Garden of my nephew Mingshu and rested at the Pavilion of Meeting Immortals. Master Ma Gong of Danyang arrived shortly afterward; the two reached the pavilion almost at the same time, as though by chance and without arranging to meet. They greeted each other with bows and exchanged warm, joyful conversation, as if they had been old friends for many years.

Melons had been set out at the gathering, but the Perfected One alone took one from his sash and ate it, which puzzled everyone. Master Danyang first inscribed a poem on the pavilion wall, including the line, “Drunk, with no one to help him up.” After reading it, the Perfected One smiled and said, “I traveled thousands of li to come here for no other reason than to help the drunkard to his feet.” Master Danyang then asked, “What is the Dao?” The Perfected One replied, “The Great Dao has neither form nor name. It lies beyond the Five Phases (Wood, Fire, Earth, Metal, and Water)—that is the Dao.” They conversed freely all day. Those who listened repeatedly agreed, forgetting their fatigue; their pursuit of fame and profit, their pride, and their unchecked desires all vanished at once. Master Danyang invited the Perfected One to live in the city and received him with especially generous courtesy. His reverence and care grew day by day, and in the end he succeeded in his cultivation of the Dao. He therefore named the hermitage where he lived “Complete Perfection.”

Considering the reason for their encounter, it seems they had long been destined for each other and were perfectly in accord. Without a bond from a former life and a shared affinity for the immortal Dao, how could they have reached such a state?

Master Danyang’s ancestral home was in Fufeng. His family was distinguished and wealthy, with officials in successive generations, and was one of the great families of our hometown. He was born with exceptional gifts, and his insight and bearing set him apart from ordinary people. His residence faced my family’s across the two streets of Ma and Fan. Our families had intermarried for generations and were close, like the Zhu and Chen families, who married one another from generation to generation. We played together as children and, as we grew older, studied and discussed the classics together. During our many years at the prefectural school, whenever the flowers were in bloom and the moon was bright, we often drank wine and talked about literature, always enjoying each other’s company.

Master Danyang’s family was wealthy, yet he cared little for money and delighted in giving it away. Thus he was able to relinquish a vast fortune and follow the Perfected One in cultivation. The Perfected One used various expedient means to guide him and his wife into the Dao. Fearing they still might not heed him, he appeared to them in dreams and warned them with visions of Heaven and Hell, gradually bringing them to awakening.

The Perfected One had them shut themselves inside the hermitage and cultivate for a hundred days. He secretly taught them the essentials of practice and cautioned them: “Human life is like a spark struck from stone—brief, fleeting, and hard to grasp. If you do not awaken soon, your whole life will pass in vain. Even if you begin cultivating at once, you are still late.” He also said that clinging to external ties and letting deluded thoughts multiply could readily lead one to commit offenses. The Perfected One divided a pear and gave them each a share, then gave them chestnuts and taro. Through these acts he reminded them that, in the end, relatives and friends must part, and that each person’s encounters and circumstances have their appointed course. He also said that if they could not let go of enemies and loved ones, their troubles would never end; leaving behind the affairs of their hometown to roam from place to place also meant parting from local friends and kin.

I saw all the poems exchanged between them with my own eyes. Even a few words or a single line could convey profound principles and accord with the intent of “Xiyi”—the Dao, subtle and imperceptible. I therefore gathered their surviving works, more than three hundred pieces, arranged them in three volumes, and brought them together as one collection. Master Danyang’s disciple, Lingzhenzi Zhu Baoyi, wished to have the works carved and printed so they might circulate widely, and asked me to write a preface. Though my learning is shallow, I have written this preface as he requested: to praise the extraordinary encounter between these eminent men and their transcendent, immortal bearing, and to preserve their story for later generations as an exhortation, so that those who cultivate the Dao and delight in it may find insight in these writings. Respectfully prefaced by Fan Yi, Director of the Ninghai Prefectural School, in the Guimao year of the Dading era.

A person of benevolence and virtue has truly broad aspirations: having set out on the right path themselves, they also hope that people throughout the world will cast off deceit and return to what is genuine. Our fellow townsman, Master Danyang, and his disciples cultivate precisely this Dao.

Master Danyang was born into a prominent family of Ninghai, whose ancestors were renowned for their deep learning and distinguished careers in government. Around the age of twenty, he entered school. Skilled in poetry and prose, he had little interest in official life. He valued quietude, emptiness, and Wuwei (non-action), and delighted in a simple, tranquil life. He already had a deep understanding of the mysterious principles Laozi taught.

One day, Perfected Chongyang—the founder of the Quanzhen school, Wang Chongyang—walked all the way from Mount Zhongnan. When the two met for the first time, they gazed at one another for a long while. Once they began to speak, however, they seemed like old friends who had known each other for years. Sometimes they welcomed the moon and breeze; sometimes they wandered among mountains and streams; sometimes they sat at ease and shared a meal. They always exchanged poems, speaking of the Dao of nature, life, and virtue. Perfected Chongyang said that human life is brief, like a flash of lightning or a fine horse glimpsed through a crack in the door, and like the morning dew. If people fail to cultivate themselves yet greedily pursue fame and profit, and do not begin their practice soon, then once they enter another realm, regret will come too late. He often used these words to counsel Danyang earnestly, hoping he would awaken soon and transcend the world of dust. But Danyang hesitated, and Perfected Chongyang sighed, “It is late to begin.”

Perfected Chongyang then moved into a cramped little room and asked Danyang to bring him one meal each day in person. Starting on the first day of the tenth month, he lived there with only the four treasures of the scholar’s studio, coarse cloth clothes, and straw sandals. He used a stone for a pillow and seaweed for a mat. When people came seeking poems, he wrote them at the window, almost without a moment’s thought. In the depths of winter, during heavy snowfall, the room was warm inside. He stayed there for a hundred days before coming out.

Perfected Chongyang also appeared to Danyang in dreams, using Heaven and Hell to awaken him. He asked Danyang for pears, chestnuts, and taro, which he distributed once every ten days. The numbers from one to fifty-five each corresponded to an odd or even number in Yin-Yang. During this time, the two exchanged poems and songs, using them to convey their teachings. As a result, Danyang and his wife awoke to the truth. They grew weary of worldly life and longed for a life of wandering and Daoist cultivation. They wrote a vow declaring their willingness to take Perfected Chongyang as their master. This is the origin of “Ten Transformations through Dividing the Pears.”

From then on, Danyang changed into coarse clothes and parted his hair into three knots. Each day he followed Perfected Chongyang in practice. He regarded wealth and rank as floating clouds, and his children and grandchildren as worn-out shoes. Gladly leaving his hometown, he traveled west through the regions of Liang and Bian, widely teaching the Daoist methods of Perfected Chongyang.

Before long, Perfected Chongyang passed away. Danyang then traveled west into the Guan-Shaanxi region and came to Mount Zhongnan, where Perfected Chongyang had once lived. There he built a simple hut and settled down. Free from the burdens of worldly affairs and the concerns of family life, he devoted himself to exploring the inner arts of cultivation. In bitter cold and scorching heat alike, he wore the same clothes. At times he would suddenly give a long whistle, singing and dancing by himself; he had come to understand the true delight of “Xiyi”—a term describing the Dao’s body as silent, formless, and beyond perception. People of every kind, wise and foolish alike, admired him and came to him, hoping to become his disciples.

The scholars of our hometown had long admired his reputation and virtue. Even from thousands of miles away, people kept coming to seek an audience with him. Danyang’s way of life, far removed from worldly concerns and beyond the world, could aptly be called “Loving to Leave One’s Hometown.” Every poem and song he wrote during that time was intended not as casual self-expression, but to admonish the unawakened and keep them from sinking into love and desire. His writings were not meant solely for his own cultivation.

His disciples therefore gathered the poems and songs of Perfected Chongyang and Master Danyang into three collections. The first was called Teaching and Beginning Late, the second Ten Transformations through Dividing the Pears, and the third Loving to Leave One’s Hometown. Together they contain more than three hundred pieces. Read these poems closely and explore their principles, and you will grasp much of the essence of the Quanzhen Dao.

It has been more than twelve years since Perfected Danyang became a disciple of Perfected Chongyang. He has proclaimed and explained Daoist teachings, earning the reverence and devotion of people from every walk of life, from scholars and farmers to artisans and merchants. Many have entered the Dao and received his instruction as a result.

Although the three collections of Slow to Set to Work had already been carved and printed in Guanzhong, the journey was long, and fewer than a hundred copies reached Shandong. As a result, few people who took an interest in Daoist arts had the chance to read them. One day, Perfected Danyang’s disciple, Master Lingzhenzi Zhu Baoyi, came to visit me and said, “Through Perfected Chongyang’s guidance and instruction, our master renounced worldly life. By studying Perfected Chongyang’s poems, he awakened to the Dao. At times he used poetry, at times he gave talks, spreading the teachings far and wide in the hope that everyone might leave the path of delusion, reach the other shore, and grasp the principles of Quanzhen. How could he have cared only for his own cultivation? This shows how kind and far-reaching his intentions were. Moreover, all three collections were written in our home region. Those who had eyes to see and ears to hear at the time witnessed and heard these events themselves. The collections record the roots of Perfected Danyang’s rise in the Dao and the reasons he attained the Dao and transcended the world. We now wish to have craftsmen carve new printing blocks so the books can circulate widely, allowing people everywhere to read and study them, discern the correct path, and turn toward the true Dao. Please write an account of this undertaking.”

I am old now. In the past, Perfected Danyang and I were neighbors. We studied together at the prefectural school and were friends. I have long admired not only the depth of his Daoist practice and the weight of his virtue and reputation, but also the kind and far-reaching intentions of his disciples. Though my learning is too slight to recount this matter fully, propriety and feeling make it difficult to refuse. I will therefore record the facts as I witnessed them at the time. Earlier prefaces by several gentlemen have already described his other experiences and remarkable, unusual deeds in detail, so I will not repeat them here.

Respectfully prefaced by Zhao Kang, registrar of the Ninghai Prefectural School, in the guimao year of the Dading era.

Among all living beings, human beings possess the finest capacities, and human life is the most precious. If we cannot preserve life in its original integrity, then human life itself is scarcely worth speaking of. What, other than the Great Dao—the fundamental Way as understood in Daoism—can we rely on to preserve that integrity?

People in the world often care only for high office and generous emoluments, treating status as glory; they care only for abundant household wealth, treating riches as happiness. They assume these things will benefit their lives for a long time. Yet they do not realize that, although a wealthy and privileged life can provide lavish food for the palate, fine clothes for the body, and complex sounds and brilliant sights to gratify hearing and vision, it can also make the mind dart about like a monkey. Desires become difficult to restrain, and cravings and indulgence grow from them, followed in turn by arrogance, extravagance, and unchecked excess. The resulting harms may exhaust the spirit, deplete vital energy, and damage one’s nature and life. Such a life is truly nothing to envy.

How could this compare with rising above worldly concerns and devoting oneself to the Dao? Those who cultivate the Dao cast aside excessive cleverness and craving. They take simplicity and plainness as their pleasure, and quietude and peace as their discipline. They do not let the world’s splendor beguile them, nor allow desires within to grow. They preserve simplicity and stillness, gather their Qi, and soften body and mind. In time, the Numinous Terrace—the heart and spirit—becomes clear and pure, and the spirit naturally settles. They preserve life in its original integrity, unite with the mysterious Great Dao, and ultimately attain immortality, ascending to the Great Clarity, the pure realm of the immortals in Daoism. Is this not a beautiful path?

The person who understands this principle is Master Danyang, a native of our village.

The Master came from a wealthy family of officials renowned for its Confucian learning. He began studying as a child and was far more gifted than others his age. As an adult, he excelled at writing and was outstanding in learning, earning the respect of all of us. In his leisure time, he often discussed current affairs and exchanged jokes at gatherings with friends and relatives. His conversation was refined, and he showed a marked desire to rise above worldly concerns. Thus people in his home district knew that he had long harbored a deep aspiration to seek the Dao.

In the dinghai year of the Dading era (1187), the Perfected Chongyang, Wang Chongyang, came here from Mount Zhongnan. At their first meeting, the Perfected said that the Master had been born with an affinity for the immortals and could travel with him through their realms. They felt an immediate kinship and spoke heart to heart. The Perfected urged the Master to leave worldly life behind, free himself from its burdens, and seek the mysteries of the Great Dao without delay. At first, the Master hesitated because of his great wealth and attachment to his wife and children. Chongyang later counseled him in many ways, repeatedly composing poems to instruct him and urging him with earnest words. The Master grasped their deeper meaning and felt that the poems were revelations from the immortals. At last he awakened to the truth and agreed to follow the Perfected as a disciple and undertake cultivation.

The Master composed matching verses to the poems written by the Perfected, using the same rhymes to show that he was resolved to accept his teachings, devote himself wholeheartedly to the Dao, and never turn back. In the jichou year (1189), the Perfected Chongyang set out westward to return, and his disciples accompanied him. The Master resolutely gave up his property and household, leaving his wife and children. He tied up his hair, donned coarse clothing, and followed the Perfected to live in the Liang and Bian region for more than a month. Believing that he had finished transmitting the mysteries of the Great Dao, the Perfected Chongyang passed away like a cicada shedding its shell.

The Master then led his disciples farther west to Mount Zhongnan, where they visited the old hermitage of the Perfected Chongyang and built a simple dwelling. Following in his teacher’s footsteps, he cultivated the Great Dao and spread its teachings. More than a thousand people from nearby villages and neighboring prefectures, young and old alike, admired him and honored him as their teacher.

More than ten years passed. In midsummer of the renyin year, the Master thought of how remote and isolated his home district was. Its people might be mired in a sea of suffering, lost in ignorance, turning away from their original nature and accumulating faults. He immediately set out eastward. With profound compassion, he personally labored to teach and deliver the people, hoping that all would recognize their errors, cultivate the Dao, return to the true, and together reach the far shore of the Great Dao.

It is said that wherever the Master went, miraculous signs often appeared. When he recited an incantation beside a well, its water became sweet. When he prayed for rain during a drought, rain soon fell. During a Zhaijiao purification ritual for blessings, clouds of many colors gathered above the hermitage. When fishing nets were burned, a mirage appeared in the twelfth lunar month. There were many other marvels, too numerous to recount. Those described here were witnessed by many people. As a result, people near and far revered his teachings. Even young children and common people dressed in coarse cloth came in great numbers to ask to become his disciples—so many that they could not be counted.

The Master’s teachings had spread widely. People recalled his early meeting with his teacher and how he awakened to and attained the Dao, as well as the poems he exchanged with Chongyang (Wang Chongyang). Thus, people near and far admired his example and embraced his teachings. Children still young, dressed in coarse cloth robes and eager to become disciples, came shoulder to shoulder each day in numbers too great to count.

The poems the Master exchanged with Chongyang numbered in the hundreds. They revealed the mysteries of the Dao and served as steps and vessels for dispelling confusion, answering questions, rising beyond the ordinary, and guiding people toward salvation. To circulate these works widely, so that readers might grasp their meaning through the words, awaken to their original nature, understand the Great Dao, leave behind the hardships of the world, and preserve the true origin of their nature and life, with the hope that one day they would become immortal guests in the Cinnabar Terrace—the register of perfected immortals in Daoist belief—the disciples had earlier compiled the works into a collection, divided it into volumes, and printed and distributed it in western Shaanxi. But they worried that the works had not yet circulated widely enough, and found many incorrect and corrupted characters in the book. So the disciples compiled the collection again and carefully corrected it. They planned to raise funds in their home region to hire craftsmen to carve the printing blocks, so that the book could reach every part of the land. They entrusted this task to Danyang disciple Lingzhenzi Zhu Baoyi.

One day, Master Zhu visited my humble dwelling and asked me to write a preface. Knowing my limited understanding and dull abilities, I hardly seemed qualified to explain such profound teachings. I firmly declined, but could not dissuade him. I therefore did my best to outline the Master’s meeting with his teacher, his attainment of the Dao, and the broad reach of his teachings, and put these humble, unpolished words to paper in response to his request.

Written by Liu Xiaoyou, provincial examination graduate of Ninghai Prefecture, in the Gui-Mao year of the Dading era.

People often say that once one attains the Dao, one can become an immortal; and that meeting someone who has attained the Dao enables one to attain it oneself. From this we can see that becoming an immortal is no easy matter, attaining the Dao is no easy matter, and meeting someone who has truly attained the Dao is harder still. Those in the Daoist tradition often never meet such a person, and merely toil at methods such as circulating the breath and swallowing and rinsing saliva—busy with their efforts, yet doing little more than making themselves ridiculous. The principles taught by the perfected are, in fact, easy to understand and easy to put into practice. They do not transmit the Dao to others without good reason. They first recognize that a person has the bearing and bones of an immortal, and know that the two share a bond from an earlier life. Then, even if they are separated by thousands of miles, they will transmit the Dao to that person with sincerity and tireless care. This makes clear the affection Chongyang felt for Master Ma.

In his youth, Chongyang met someone who had attained the Dao and received the highest teachings directly from him. He then built a hut and settled by the Gan River. Before long, he traveled through Shandong as far as Ninghai. It seems he already knew that someone there was ready to receive the Dao. The moment he met Master Ma, the two were in accord in temperament and united in their understanding of the Dao. Whenever Chongyang spoke with him, he urged Master Ma to begin his practice without delay.

Yet Master Ma was a wealthy man of Ninghai, with ample property and many descendants. Although he had always loved a quiet and simple life, it was no easy matter for him to abandon his family estate completely and at once. So, in early winter, Chongyang shut himself inside his hermitage for a hundred days. Through such means as appearing in dreams and leaving his body, he used visions of heaven and hell to awaken Master Ma. He also gave Master Ma a pear along with a poem. Ten days later, he asked for a pear and split it in two. Later, he gave Master Ma taro and chestnuts in carefully arranged quantities, echoing the principles of Yin-Yang and odd and even numbers. In all these acts, he used objects to convey meaning and words to reveal principle.

At last Master Ma came to a realization. He composed a poem in reply, matching the rhyme of the verses Chongyang had given him, and gladly abandoned his family estate as easily as throwing off a pair of worn-out shoes. He then took Chongyang as his teacher and accompanied him westward to the area around Bianliang. Chongyang transmitted the Dao to Master Ma and charged him with carrying on the work of teaching. He then attained immortality through corpse liberation. Master Ma indeed spread the wondrous Daoist tradition far and wide and expounded its profound principles; countless people from near and far came to follow his teaching.

Some of the poems exchanged between master and disciple could be found nowhere, even by those who sought them. His followers gathered the scattered pieces, more than three hundred in all, and prepared to have them carved and printed for distribution across the land. This was a truly generous undertaking. One day, Master Ma’s disciple Lingzhenzi Zhu Baoyi brought me the Collection of Delayed Beginnings and asked me to write a preface. He said, “I wish to print these writings so that those devoted to the Dao may read their words and grasp their meaning, dispelling confusion and helping everyone understand that human life flashes by like sparks from stone. Even when one is eager to begin cultivation, it is already too late.”

Having heard these words, and having long admired the Quanzhen tradition and witnessed its practice for myself, I could not refuse on the grounds of my own inadequacy. I have therefore set down only the main points. Respectfully prefaced by Liang Dong, tribute graduate of Dongmou Township, Ninghai Prefecture, in the year Guimao.

The teachings of the Quanzhen school are subtle and profound. They take Wuwei (non-action) as their foundation and purity and stillness as their aim. Their principles are easy to understand, and their practice is not difficult. Yet most people give up halfway and struggle to persevere. Why? Because their faith is not firm enough and their resolve not strong enough. Their thoughts remain tied to children and household, they lack resolute purpose, and they keep longing for worldly life instead of leaving the world behind and seeking the Dao beyond it.

Master Danyang—the Quanzhen Daoist Ma Yu—practiced this Way faithfully to the end and ultimately attained the Dao and became an immortal. His family had lived for generations in Dongmou, and he was wealthy, imposing in appearance, and distinguished in spirit, without the slightest trace of vulgarity. He studied from childhood but cared little for an official career. Though he lived among the people of his home region, he did not display his virtue, and so earned their respect and admiration.

Later, Perfected Chongyang—Wang Chongyang—walked out through the pass and came straight to Ninghai. Saying that he and Master Danyang had long been bound by affinity, he roused him with verses, inspired him with poetry, and invited him to travel together beyond the world. At first Master Danyang was doubtful; later he came to believe, and in the end resolved to follow. He then paid homage to Perfected Chongyang as his master, according to the rites of a disciple.

Before long, Master Danyang set aside his household affairs, left his native region, and went with his master to Bianliang, leaving all concerns behind. Even when the path meant risking danger, facing hardship, and enduring adversity, he never wavered; his resolve was as firm as iron and stone. This was why he could fully understand and transmit Perfected Chongyang’s methods of the Dao. He grasped the principles of Yin-Yang transformation, the methods for nurturing nature and life, the secrets of instruction and transmission, and the aim of Wuwei, purity, and stillness. After Perfected Chongyang’s death, Master Danyang ultimately took up the responsibility entrusted to him by his master and led the Quanzhen school. The school’s influence then spread throughout the realm. Whether people were clever or dull, worthy or otherwise, all who wished to take refuge in it and follow its teachings feared they might be left behind.

Master Danyang followed his teacher for four years before the teacher died. For more than ten years after his master’s death, he did not return to his native place. This shows how resolute he was in leaving home to seek the Dao. Yet he did not leave without reason. I come from the same region as Master Danyang and know the details.

When Master Danyang first met Perfected Chongyang, he had agreed in his heart to follow him, but had not yet acted on it. He stayed for a time in a guest hall south of his own home and called the place a hermitage. One day, Perfected Chongyang summoned him and asked, “Do you know the essential method for studying the Dao? It lies in leaving your native place. Once you leave, you have no attachments; without attachments, the mind does not become confused; when the mind is not confused, desire does not arise. To act with a mind free of desire is Wuwei; to cultivate through Wuwei is purity and stillness. If you seek the Dao in this way, how could you fail to attain it? If you seek immortality in this way, how could your cultivation fail? You are living here now, where household affairs constantly disturb your thoughts, the voices of your children are always in your ears, and splendid sights continually enter your eyes. I fear these things will eventually rob you of your resolve and hinder your cultivation. Think carefully about this.”

Hearing these words, Master Danyang awoke to their meaning. He turned, smiled, and that very day swept out of the place. In this way he severed his worldly ties and washed away the stains of ordinary life. His mind became still; he neither clung to external things nor let them burden him. In the end, he rode the clouds and wind and became an immortal who had drifted beyond the world.

From the time he accepted his master’s guidance until he fully understood it, Master Danyang did not wish to keep his realization hidden in his own heart. He brought out three volumes of poems and prose that he had once composed in response to others, selected one of them, and titled it “A Fondness for Leaving Home.” He hoped that those who had not yet awakened to the Dao would use it as a first step on the path. His intention was truly generous and broad. How could I not do my utmost to write a preface and make his teaching known? At the request of Master Danyang’s disciple Lingzhenzi Zhu Baoyi, I have therefore written down a portion of what I know.

In the year Guimao of the Dading era (1183), Liu Yuzhi, a presented scholar from Dongmou Township in Ninghai Prefecture, wrote this preface.

Collected Teachings of Chongyang, Volume One

Written by Wang Zhe, Master Chongyang of Mount Zhongnan

Presented to Danyang

Once I left the Water and Bamboo Village on Mount Zhongnan, where there were no daughters or granddaughters in my household. I traveled three thousand miles from home to seek a kindred spirit and guide him through the gate to long life and immortality.

Danyang’s Continuation

At Liujiang Village, I encountered Angelica. The Perfected One said, “I live in a hermitage at Liujiang Village on Mount Zhongnan.” That is why these lines appear in the poem. So I left my wife and concubines, put aside my children and grandchildren, and cut off every attachment. I set out wandering through the clouds, vowing never to look back toward my old home.

Presented to Danyang

Simply because the one facing the wind is a sparrow-eyed horse;

simply because the one playing in the water is a fish with shining scales.

Master Danyang cautiously continued the poem: “Fortunate to have met you, I should tame the monkey of the mind and the horse of desire; gladly, I will be a fish transformed into a great roc.”

The Perfected One Chongyang saw that Master Danyang had called himself “a sparrow-eyed horse facing the wind” and “a fish with shining scales playing in the water.” Master Danyang cautiously continued: “Fortunate to have met you, I should tame the monkey of the mind and the horse of desire; gladly, I will be a fish transformed into a great roc.” Seeing that Master Danyang meant he had suffered from night blindness since childhood, the Perfected One Chongyang said, “Wrong, wrong.” He then revised the lines: “Simply because the one facing the wind is a thousand-mile horse; simply because the one playing in the water is a fish.” Master Danyang continued: “With a jade thread, lead back the true wild horse; with a golden hook, draw out the great whale.” Here, the “wild horse” and “great fish” are metaphors for gathering the mind during cultivation and attaining inner transformation.

Pavilion of Encountering Immortals (commonly called “Willow by the Mountain Pavilion”)

Turn back quickly and understand the reason. No longer chase after or seek to possess the things of this world. See clearly everything that comes before your eyes; break through every attachment and dwell at ease. When the mind is calm, clarity comes of itself; inner lucidity is true cultivation. Move freely in and out of the wondrous realm, and carefully explore its hidden, mysterious principles. Fully understand the depths of the netherworld; hold the silver oar steady and, awake and clear, steer the boat of Prajna (wisdom). Make swiftly for the farther shore, let your spiritual nature shine forth, and rest in the immortal realm of Yingzhou.

Danyang’s Continuation

Joyfully letting his hair hang loose, he understood the foundations of cultivation and vowed from then on never to seek worldly gain. Gradually he turned toward true awakening and lived in ease and freedom. Seeing through the many attachments of the dust-covered world, he devoted himself to steadfast cultivation. When he met the Wind Immortal, who taught him the oral instructions, his doubts were cleared, and there was no need to keep searching elsewhere. His mind grew bright, no longer clouded or obscure. In the end, he formed a jade-like golden radiance, wholeheartedly wishing to become a boat that ferries others across. Having accumulated merit and brought his cultivation to completion, he went to seek Yingzhou, the legendary immortal mountain.

A Word-Splitting Riddle

□ Brother Yifu (Ma Yifu, a native of Danyang and Ma Yu’s lay name) understood the teaching and grasped its essential foundations. Have you understood what these words mean? □ A subtle, mysterious principle must be sincerely recognized and absorbed into the Song of Entering the Hermitage, a verse formula about hermitage cultivation. Here the word “brother” is split apart.

Danyang Continues the Rhyme

□ Follow the instruction and cultivate harmony, bringing body and mind into balance; □ the oral formula passed down is just so. □ He realized that his wife was like a living ghost; □ in his heart, he often delighted in the “Song of Beating the Basin,” alluding to Zhuangzi beating a basin and singing after his wife’s death. Here the word “ke” is split apart.

Five-Character Verse with Three Characters Gathered

□□ Ma met; □□ Gu fell in love.

□□ stayed in a hermitage; □□ offered a way forward.

Danyang Continues the Rhyme

□□ met in Fufeng; □□ admired Chongyang.

□□ the time was right; □□ it was fitting to leave home and cultivate.

Seven-Character Verse with Acrostic Word-Splitting

□ His surname was Ma, and his courtesy name Yifu; □ he urged him to gather in his Jing and Qi and hold them fast. □ He received his intention, followed the instruction, and corrected himself; □ Feng loved to dwell in a hermitage. Here the word “master” is split apart.

Danyang Continues the Rhyme

□ When the chance came to devote himself to the true Dao, he took leave of Yunfu, the courtesy name of Danyang’s fourth brother. □ He held his Jing and Qi firmly in his heart. □ Within, he spoke of neither right nor wrong; □ between them, Wood and Metal—the Qi dynamics or Yin-Yang qualities often associated with Neidan cultivation—became empty and joined. Here the word “one” is split apart.

Presented to Danyang

With unkempt hair and a flushed face, it seems there is a light in the eyes. Draw in the sun and moon—the “Raven and Hare” refer to the sun and moon—and travel back and forth between east and west. As soon as I caught a glimpse of the Golden Land, the realm attained through Golden Elixir cultivation, people said I always seemed to have gone mad. “Taking apart the character for ‘worm’” means extracting the word “worm” by analyzing the parts of a character.

Danyang’s Matching Verse

The corpse-like body vanishes, and the heart and nature shine with a red glow. Draw and entice what comes from Shandong. Set a mysterious treasure apart within metal; divide water into three rivers, lovely as Ma Feng. “Taking apart the character for ‘worm’” is explained as before.

Presented to Danyang

I roam at ease, clear-minded and free; people from the Qin region and the eastern sea come visiting, their minds serene. I am often allowed to write poems and lyrics; may life be long, as befits Ma Feng. “Taking apart the character for ‘and’” means extracting the word “and” by analyzing the parts of a character.

Danyang’s Matching Verse

I am a free-spirited person, shaped by my master’s teaching. I nurture and assist through the regulation of firing times, like shaping a vessel in the kiln. The most subtle and mysterious method has been passed down; above, a wondrous breeze brings benefit to Ma Feng. “As before” means that the character is taken apart in the same way as in the preceding text.

Presented to Danyang

Qi stirs and gives rise to Qi, bringing joy. The Dantian, the body’s inner site for refining Qi in Daoist cultivation, vibrates, opening into clarity. The oral instructions for the Golden Elixir and the Jade Code, Daoist precepts and ritual forms, are passed down. When heart and nature are perfected, one returns to a radiance like that of the sun and moon. “Taking apart two characters” means extracting two words by analyzing the parts of characters.

Danyang’s Matching Verse

The sun, moon, and stars shine upon one another, and joy arises naturally within. When the heart is bright and clear, one can see through things. Subtle instructions are passed down, and heart and nature become spiritually lucid. Golden flowers bloom, offering up a radiance like the moon. “As before” means that the characters are taken apart in the same way as in the preceding text.

On Danyang’s Renewed Wish to Expand and Repair His Cultivation Hermitage: A Poem with Hidden Initials and Character Analysis

Because Danyang again wished to enlarge his cultivation hermitage, I wrote this poem with hidden initials and character analysis.

There is no need for a spacious dwelling in this dusty world. Through seeking and inquiry, turn inward to examine your true nature. It is just right to keep time with the rhythm and walk alongside others; hearing that the place is to be rebuilt once more need bring no joy. At first, seek only a single thought of purity. When departing, circulate Qi through the Three Fields—the upper, middle, and lower Dantian. Ascend to the realm of ease, free from the bitter sea of the mundane world; when all is clear, proceed to the altar of the immortals. “Taking apart the character for ‘earth’” means extracting the word “earth” by analyzing the parts of a character.

Danyang’s Matching Verse

When one’s vision reaches beyond the ordinary, heaven and earth appear vast. Who could know that the answer lies in inward contemplation? Seeing the Maiden and Infant—images in Neidan for Yin-Yang essence and Qi—meet brings joy to the heart. Observe Shen and Qi; cultivate both to perfection. When it is time to unite them, gather them in; let go of one in order to gain the other. Bear the numinous light and let it pass freely in and out; then rise in flight and ascend to the immortal altar where the stars gather. “Taking apart one character” means extracting a single word by analyzing the parts of a character.

The Three Luminaries Come Together: A Popular Tune

Fufeng, pause for a moment and hear a few words from me. Since you have decided to leave with me, there is no need to worry. Tell me whatever is on your mind. In the days ahead, when you meet hardship and obstacles and endure hunger, cold, wind, and rain, do not furrow your brow if sorrow or unease arises. The path to long life begins with a single word.

“The Three Lights Join Together: A Rhyme in Common Speech”

Fufeng, pause for a moment and hear a few words from me. Since you have decided to leave with me, there is no need to worry. Tell me whatever is on your mind. In the days ahead, when you meet hardship and obstacles and endure hunger, cold, wind, and rain, do not furrow your brow if sorrow or unease arises. Seeking long life is a worthy undertaking; you can begin now. Why wait for the right time or for fate to decide? Put on a blue headscarf and change into hemp clothing, and you can leave the dusty world behind and take the road toward the clouds and rosy mists. Once your merit is evident and your cultivation has borne fruit, a true master will gladly guide you across.

Danyang’s Sequel in Rhyme

Do not long for your hometown. Follow your master’s teachings, leave behind your mortal body, and set out on the road of return. Do not dwell on worries; briefly confide whatever is on your mind. Let the demons of the outer world obstruct you as they will: when your sincere heart shines forth and your resolve is firm, fellow cultivators from among the clouds and Dao companions amid the rosy mists will naturally gather around you. Cultivation is a beautiful undertaking; what matters is diligent practice and the accumulation of great merit through nine revolutions. Seek what is attained from “nothing,” and lay out your practice within it. Once you are able to behold your master’s face, you can ascend the immortal road among the clouds. When your luminous nature appears, you will naturally attain the Dao and become an immortal.

Urging Danyang and His Disciple Yunfu to Live in Harmony

□ The Dao is no ordinary thing; all beings should live in harmony.

□ Receive the mind-seal and inherit the Golden Rules, the precious precepts and laws of Daoism.

□ Do not mistake worldly tools for instruments of cultivation.

□ Instead, refine your own worldly appearance.

□ A woman closes the door and devotes herself to keeping her proper place.

□ An ox plows the fields and makes its way up the slope.

□ Do not cling to skin and flesh as though they were yourself.

□ Even when insulted, you must still be able to call out, “Brother Ma!”

Begin by breaking down the character “ke.”

Danyang’s Sequel in Rhyme

□ Heed your master’s counsel and live in harmony with your brothers.

□ To cultivate the secret of long life, you must cultivate the way of bearing humiliation.

□ Plant good crops and increase beneficial responses.

□ The field of harmful karma is swiftly cleared away.

□ The sheep, stone, and tiger devour jade leaves.

□ The horse and wooden man climb Wangpo.

□ The true Qi is revealed, congealing at the center.

□ This person is Brother Ma Feng.

As above.

□ Heed your master’s counsel and live in harmony with your brothers.

□ To cultivate the secret of long life, you must cultivate the way of bearing humiliation.

□ Plant good crops and increase beneficial responses.

□ The field of harmful karma is swiftly cleared away.

□ The sheep, stone, and tiger devour jade leaves.

□

Presented to Danyang

Though people are clever, how can they truly attain understanding? Wang Feng—the influence of Wang Chongyang’s teachings—moves eastward. When the furnace fire refines the elixir, any leak in the conditions that bring it forth will cause it harm; only when the Golden Elixir gathers within the furnace does it become whole and radiant. Drink the spirit elixir yourself; refine the medicine from a tiny dose of elixir. Climb the mountain ridge alone, and cultivation of nature and life will become one. Keep your thoughts inward and unspoken; please do not take offense. A point of vermilion light on the brow makes the face shine.

Dissect the character “gong.”

Continuing the Rhyme for Danyang

When the Dao lineage is linked without interruption, the innate nature and spirit can attain understanding. First gather the mind and spirit, so they do not wander outward to the west or east. The Golden Elixir arises within the furnace, and the conditions that bring it forth are harmonized; when Neidan congeals within the body, it becomes whole and radiant. The dragon and tiger coil between Heaven and Earth, and all is clear and bright. The pure breeze accompanies the day and the night. This method has been handed down from generation to generation, and there is only this one path: refine primordial Jing and nourish primordial Qi until the red Great Elixir is finally formed.

Dissect the character “xi.”

Presented to Danyang

When the Dao lineage is linked without interruption, one can cultivate oneself into an immortal. The clear breeze and bright moon of the upper realm are the very image of perfection. Recite the true scripture with reverence, and it will never fail to respond. Hold the wondrous formula and perform the rites respectfully. Follow the precepts recorded on the jade tablets; the status of a cultivator, symbolized by the golden crown, naturally accords with the Dao of Heaven. May you understand all that you aspire to; in this way, Lord Danyang will form auspicious ties.

Dissect the character “xi.”

Continuing the Rhyme for Danyang

The trigrams are clearly set out, revealing the Dao of the Wind Immortal; cultivation in Fufeng has yet to bring the attainment to perfection. After the secret formula is transmitted, nurture your nature. Driving out the demons of the mind is better than trading blows. Hold an ivory pen and write on talisman slips; the light of the moon, like a silver toad, illuminates the grotto-heaven. The Great Dao is formless and returns to nonduality. Those who attain understanding of this Dao will receive auspicious ties.

Dissect the character “xiang.”

Presented to Danyang

With the first and second halves of the year divided, who can know the workings of the twelve cycles of Heaven? The hours of the day can also change through cultivation, but the years cannot turn back. Know how to use this method, and the light of the spirit in your heart will shine forth. If you can transmit the method for nurturing nature, life can be prolonged. Maintain your practice and accumulate good deeds; when the true master finally arrives, you can be transformed into an immortal, free and at ease beyond the world of dust.

Continuing the Rhyme for Danyang

Consider how swiftly time flies and the years wither away. How dare you delay and neglect timely cultivation? In refining the elixir, lead and mercury must congeal. Gather your thoughts and do not let the mind-monkey and will-horse run wild. The lamp of life shines clear, its Jing light keen; the candle of nature is pure, and the years of life are extended. When merit and cultivation have fully accumulated, one can attain the fruit free of leakage and transcend the world to become a Great Luo Immortal.

Cultivation must bring one to the “fruit of no leakage” within oneself—the perfected state in which vital essence and Qi are no longer dissipated by desire and distress. There is no need to worry that one lacks the destiny to ascend to Heaven. When the Three Dantian (energy centers where the body’s Jing, Qi, and Shen are refined) are clear, the Three Elixirs (the Neidan formed by refining Jing, Qi, and Shen) can coalesce. This is a formula handed down by the Immortal Feng; cultivating according to it can lead to immortality.

The Moon of the Heart Shines over Cloud Creek, also known as “Sudden Mountain Stream.”

Within oneself, Yin and Yang must be refined together into a true treasure. Focus the mind on discerning the Three Powers of Heaven, Earth, and Humanity, and set in order the transformations of the Four Symbols and Five Phases. Guard the gateways of the heart and spirit so that the Six Thieves—the six desires that disturb the mind—cannot intrude, and the Seven Po—the components of the human soul—cannot wander recklessly. Let the Eight Trigrams each rest in their proper place and the Nine Palaces connect with one another, bringing cultivation and merit to completion.

When cultivation reaches perfection, nine revolutions refine the elixir of immortality, like a lingzhi mushroom. The high immortals of the eight directions will know of this and deliver the Seven Generations of Ancestors, freeing them from the cycle of the Six Realms. After five years, cultivation is complete: the Four Great Elements that make up the human body—earth, water, fire, and wind—leave the mundane world, and one sets out on the path to the Three Pure Ones (Sanqing), the highest celestial realm honored in Daoism. Two immortal youths come to welcome the adept, who embraces and guards the “One of the Dao” before returning to Peng Island, the isle where immortals dwell.

Cultivation of the Dao begins with devoting oneself to leaving worldly concerns behind and bringing the Yin-Yang energies into harmony. Make body and mind pure and clear, and gather the Three Lights—the lights of the sun, moon, and stars, as they are commonly called in Daoism. Follow the changes of the four seasons and set the energies of the five directions in motion. Cut off the six desires, do not let the seven emotions sway you, and uphold the eight precepts so that the nine apertures remain clear and open. After ten years of cultivation, your practice must reach a certain level. Through long discipline, refine the Nine-Turn Golden Light Herb and bring the eight vessels into harmony and free flow. In cultivation, the Seven Sages and Six Ding—the Daoist deities—come to your aid. As the energies of the Five Phases rise and unfold, the body, provisionally formed from the four elements of earth, water, fire, and wind, no longer gives cause for attachment. Pay reverence to the Three Pure Ones (Sanqing), remain wholly single-minded, and your innate nature can return to the realm of the immortals.

The Heart-Moon Shines on the Clouded Stream

Since you have this body, you should cultivate the carefree Dao with care. Do not crave beauty or wealth, and do not chase fame, profit, or splendor. With ease and joy in your heart, you can naturally leave worry behind. In stillness and purity, free of agitation and distress, you can understand the meaning of all things. Whether walking or standing, sitting or lying down, let each action accord with your cultivation. Read and reflect often on the Jade Instructions and Golden Precepts—the Daoist formulas for cultivation and rules of discipline. Here one may explain the profound and subtle methods of practice: condense the fruits of accomplishment and gather Jing and Qi, clear and lustrous as jade, and you will set foot on the path to long life.

Continuing the Rhyme of Danyang

Now that I have encountered the opportunity to cultivate the Dao, I should apply myself where the work is hardest. I must earnestly set aside the ties of family; on careful reflection, I truly cannot bear to look back. Cast off concern for wife and children, abandon the pursuit of gain, and forget reputation. Leave the bustle of one’s native home and turn toward what lies beyond the dusty world: only then can one be called awakened and free of worldly attachment. Tame the mind’s monkey and the will’s horse, and tend the true garden—the inner body and mind. How could I still yearn for relatives bound to me by kindness or resentment? Keep contemplating the turtle and snake, images often used in Daoist internal alchemy to symbolize Yin-Yang, Jing, and Qi. Guidance in drawing upon and safeguarding the root of one’s nature and life comes from the Venerable Lord of Taiyuan, a Daoist honorific for a teacher who transmits the Way. Grasp the original Qi, form a perfect circle, and trample the path that pursues the roots of the worldly realm.

The Heart-Moon Shines on the Clouded Stream

The two words “impermanence” reveal that life must change and come to an end, rousing even those who understand the truth. A human life may last a hundred years; precious life has its root, which comes from the Venerable Lord of Taiyuan. Grasp the original Qi, form a perfect circle, and trample the path that pursues the roots of the worldly realm.

The two characters “impermanence,” if fully grasped, are enough to make anyone alert and afraid. Even if one lives to a hundred, on reflection, it all amounts to nothing. Rather than languishing in the worldly “Fiery Courtyard”—a metaphor for life in the dusty world, ablaze with affliction—and anxiously enduring its torments, it is better to gather the mind early and refine the “Yellow Sprout,” the alchemical substance spoken of in Daoist internal alchemy. To refine it into an elixir is beyond measure in value. Living in the mountains, peaceful and at ease, is truly carefree. Cut off distracting thoughts and remove greed and anger; bring the restless, unsettled mind under control. Let the mind and spirit grow clear and pure, with a spark of numinous light always present. Cultivate and attain through the Dao of Wuwei (non-action); do not boast, and never deceive.

Danyang (Ma Yu’s courtesy name) then replied in the same rhyme:

Born, then dying; dying, then born—day after day, I lived in fear and dread. Then, quite suddenly, I met the Immortal Feng (Wang Chongyang), who spoke a few words of mystery. Hearing them, I rejoiced and awakened. Resolutely, I left behind worldly ties to home and began to work within Wuwei, refining the priceless Neidan (internal alchemy). Give yourself to the true Dao and understand its delight, and you will naturally grow more lucid and carefree. Keep the heart pure and at peace, and lay down every worldly concern. Nurture spirit and breath, so that the bright moon in the heart shines over the clouded stream. Treat others and handle affairs without selfishness; rely on genuine cultivation, neither flattering nor deceiving.

“Immortal in the Yellow Crane Grotto: The Worldly Man Calls for Ma to Cast Lots”

Just then, far from home, with withered grass and cold mist staining the countryside all around. Across the water, only two or three houses stood in the distance. You do not lead his horse by the reins; alone, you stand on the shore of the sandbar. Amid the calls, the boat leaves the bank. Its oars sweep across the water, and ripples unfurl like white silk. The fisherman stops his boat and asks a passerby, “You do not lead his horse by the reins…” Moonlight falls on the middle of the river; the night is deep.

Danyang then replied in the same rhyme:

You should leave the worldly Fiery Courtyard far behind and not let yourself be tainted by mundane affairs. After meeting the Immortal Feng, set aside the bonds of affection and resentment, and become one who gives himself to the true Dao. Strive to cross the bitter sea of worldly life and reach the farther shore. Once you have arrived in the realm of carefree freedom, refine Qi (vital energy) until your breath is as pure as white silk. Apply yourself single-mindedly, distinguish the true from the false, and become clear-eyed and aware. Having awakened to the Great Dao, why worry that it is too late?

“Immortal in the Yellow Crane Grotto”

Lodging for the night at an inn in a mountain village, I cannot help sighing again and again. I ponder alone, not knowing whom I could confide in; all I hear is that horse, whinnying incessantly beside me. The realm is at peace and the people secure; the fighting has ceased, and the farmers in the fields rejoice. Spears and banners no longer stir, while wine shop flags flutter in the breeze. You do not release that horse, and the two states will not raise armies and go to war.

Danyang then replied in the same rhyme.

The body is like a house that shelters the spirit. There is nothing inside that constantly laments as a person does. Even if the walls collapse and the owner goes away, you cannot see his horse—how could you hear it neigh? I have realized that the dust of thoughts in my heart has settled, and I no longer envy wealth and status. When Li Fire and Kan Water join—an Inner Alchemy term for the harmonizing of Yin and Yang—the mystery deepens. Their movement and turning are like a horse galloping back and forth, and like forces locked in battle.

The Immortal in Yellow Crane Cave

The perfected person instructs the master: his religious names are Tongyi and Quandao, and his Daoist name is Wuyouzi.

You have heard far too much fortune-telling. Do not let the heart-mind horse—an image for thoughts that wander restlessly—run wild. First, quickly harmonize the Cinnabar Maiden and Infant, an Inner Alchemy term for the complementary Yin and Yang energies cultivated in practice. Quandao, hurry and cast off the burdens of family and property. If someone can truly awaken and let go, he can set out on the cloud road together with fellow practitioners. Free and unrestrained, they will remain companions forever. Haifeng Ma, you are sure to cultivate a clear and penetrating wisdom.

Danyang Continues the Rhyme

I spoke these words to save and help Fufeng, guiding him into a moment of playful abandon. So I deliberately made Fufeng appear even more mad and uninhibited. Fufeng Ma, cast off the burdens of family and property; wash away Fufeng’s karmic fire—the troubles and desires within him—and let him ride a cloud crane. Fufeng’s spirit has grown more perceptive. Fufeng Ma, you truly deserve the name Fufeng.

The Immortal in Yellow Crane Cave: On a Clay Jar

A clay jar is a treasure made from earth, shaped by the hands of a skilled craftsman. When it is placed in the furnace for cultivation, golden light will naturally shine forth. It has ears, yet may not understand what it hears; it has a mouth, yet cannot speak. Take it to the street to sell, and be sure not to discard it.

Danyang Continues the Rhyme

The clay jar is indeed a treasure, shaped by the hands of a skilled craftsman. Keep applying the fire and refining it through all twelve double-hours, and the Three Lights will naturally shine forth. Its belly is broad enough to contain much; round, upright, and luminous, it embodies the principle of the Great Dao. Guard this pure Dharma body—the purified body and mind perfected through cultivation—steadfastly, and do not damage it.

Danyang Continues the Rhyme

The clay jar is indeed a treasure, shaped by the hands of a skilled craftsman. Keep applying the fire and refining it through all twelve double-hours, and the Three Lights will naturally shine forth. Its belly is broad enough to contain much; round, upright, and luminous, it embodies the principle of the Great Dao. Guard this pure Dharma body steadfastly; do not dare to damage it.

No-Dream Song: Presented to Danyang

Whether sitting, lying down, pausing, or walking, each has its proper time. When practice reaches completion, freedom and ease will come naturally. The Great Dao is true from the beginning, appearing in a moment of joy. There is no need to say more, no need to say more: you have already seen through the changing blossoms of spring and the moon of autumn.

With respect to self and others, the heart must be cultivated until it is clear and transparent. This is how one should care for body and mind; gradually, one can feel genuine joy and delight. Say it aloud, say it aloud: at last, one can see the bright moon in the grotto-heavens.

No Dream Command

When spring is warm, turn back and cultivate the Dao, but one stubbornly refuses. One keeps putting it off until the depths of winter, when the cold brings on a shiver. Frozen into a daze, one can no longer wake; even the elixir can scarcely cure this. On the verge of… on the verge of… yet still hoping to seek long life, one can only keep waiting.

Danyang’s Rhyme in Reply

When you enter the Dao and cultivate, there is no need to fret if you are unwilling to turn back at first. After turning back, you need only endure a spell of cold and hardship. Devote yourself to cultivating the Dao, seeking no personal glory; wish only to support and save all beings. Save… save… take the saving of all beings as your purpose, and practice with impartiality.

No Dream Command

Only after drinking all seven bowls of tea described by Lu Tong, the Tang dynasty poet, does one summon Zhaozhou, the Chan master famed for tea. Smash this whole contrivance of scheming and calculation to pieces; the bright moon and clear breeze are there to be enjoyed. Brilliant and radiant, brilliant and radiant: together, at this moment, cross beyond the sea of suffering in life and death and reach the farther shore.

Danyang’s Rhyme in Reply

No matter how many bowls of tea Zhaozhou drank, there is no need to invite Lu Tong back to talk about tea. Pray to Lord Taiyuan, the figure referred to here, and ask him to dispel the demon of sleep. Brilliant and radiant, brilliant and radiant: one can see the farther shore of the Way of long life.

No Dream Command

Only today do I understand that people in the world often see things upside down: every circumstance is created by the mind. As long as one firmly resolves to turn back and cultivate, changing one’s old ways and beginning anew, the endeavor is worth pursuing. Cultivate the Great Dao, cultivate the Great Dao: now is the perfect time to set up the furnace and stove. The furnace and stove are symbols or implements used in Daoist alchemical cultivation.

Danyang’s Rhyme in Reply

The master explained this principle of inversion: another process of transformation and creation is at work. Remove external affairs one by one, and you can gather the spirit and devote yourself to seeking the Great Dao. The Great Dao, the Great Dao: take a pure and clear body as the foundation for refining the elixir.

No Dream Command: An Acrostic Ode on Go

Take pleasure in playing Go, sitting at ease and watching the black and white stones cross one another. Players are skilled at using strategy, repeatedly calculating who will win or lose, and worrying until they nearly babble. … make, … make; look at how this move will be played. [The source has gaps where characters are missing, so their specific meaning cannot be determined.] The phrase “split apart and raise the eye” means explaining the character “mu” by taking it apart.

Danyang’s Rhyme in Reply

… watch the pleasure of a game, … the stones, admire the board. [The source has missing characters here, so the meaning of the line cannot be fully determined.]

Watching people enjoy “hand talk” (playing chess), the □ child looks on in confusion. The □ wooden mechanism turns with hidden ingenuity, yet □ people take it for a game. □ acts, □ speaks—how could □ understand this move in chess? As before.

“Fragrance Filling the Courtyard” with Hidden Initials

□ seeks out what remains; □ the master of the hermitage (a Daoist term for someone who practices in a hermitage), □ awakens at once from the dream of yellow millet. □ Elegance arises within, and only I can best bear it. □ The harmonious Qi within passes through nine revolutions; □ turns in this way, and the two energies drift and rise. □ The wind stirs; □ above and below the tower, light is breathed out and released as one enters and leaves. □ calamity; □ takes its image; □ nourishes the flavor of mutton, while wine and sweet brew are wholly forgotten. □ A single point of numinous truth shines in perfect fullness, clear and bright like a jade tablet. □ The white lotus seal is lovely and vivid, with another kind of fragrance. □ The blossoms are still and solemn; □ robes lead the way, and “Fragrance Filling the Courtyard” is sung in the purification hall. Taken apart, the opening forms the character “fang.”

Danyang’s Continuation in the Same Rhyme

□ remembers the perfected one; □ suddenly pays a visit, and □ thereby understands the meaning of the dream of yellow millet. □ Essence and Qi are like the marrow of wheat; the disciple offers them with care. □ The fields above are difficult to sow, plot by plot; □ earnestly asks: how can spirit and Qi soar? □ The immortal Way □ begins with a good and kind heart, without thorns or sharp edges. □ And, □ has neither death nor longevity; □ the pearl can speak, and every word is unforgettable. □ holds a true treasure in the heart; how could it trade that for a jade tablet? □ Golden flowers blossom of themselves within, and □ then understands that there is another kind of fragrance. □ is always watchful; □ speaks of wondrous uses, and before long one’s nature will be fragrant. Taken apart, the opening forms the character “fang.” “Treasure—how could it trade that for a jade tablet? □ Golden flowers blossom of themselves within, and □ then understands that there is another kind of fragrance. □ is always watchful; □ speaks of wondrous uses, and before long one’s nature will be fragrant.” Taken apart, the opening forms the character “fang.”

“Fragrance Filling the Courtyard” with Hidden Initials

□ Do not toil and bustle about; □ the lord has wholly attained the Way, and □ true nature shines forth in bright radiance. □ Who could know that this is frost in the water? □ should naturally accompany and meet one another. □ Once a person awakens, all things can be forgotten. □ There is radiance within, only hidden by clouds. □ Examine it closely; □ words are sharp; □ builds a house in the fields and sets a dwelling on the shaking earth. □ teaches people to recognize external things, which have another fragrance within. □ Shines like fine jade from Kunlun; □ heard together in the wind, who can describe that clear, ringing sound? □ The celestial stem is set in motion; □ on an auspicious Yang festival, golden chrysanthemums bloom throughout the courtyard, filling it with fragrance. Taken apart, the opening forms the character “li.”

Danyang’s Continuation in the Same Rhyme

The song “A Hidden-Head Song Presented to Danyang” is composed using hidden-head acrostics and character decomposition. Its lines praise Lord Wang, saying that in this life he has already freed himself from worldly entanglements. Auspicious light appears where he cultivates the land; through awakening, the “mercury” within his body congeals into “lead frost.” Here, “lead” and “mercury” are terms in Neidan (internal alchemy), referring to changes in Jing (essence) and Qi (vital energy) during cultivation.

The song urges people to see through worldly love and affection and sever emotional attachments. Once the “mind-monkey” is subdued, one can withdraw and cultivate in seclusion. By putting one’s dwelling in order and building a “jade grotto and golden chamber”—a metaphor for a tranquil place of cultivation—one can understand the mysteries and appreciate their flavor and atmosphere. Thereafter, one may roam freely and converse with fellow practitioners. The final line evokes the Dragon Boat Festival season, when the jade nature naturally gives off its fragrance. The phrase “break apart the character fang” prompts readers to interpret the lines through character decomposition.

In “A Hidden-Head Song Presented to Danyang,” the author says that Danyang is to reside at Fufeng Hermitage, to everyone’s delight, and that both body and mind are willing to settle there. During cultivation, lead and mercury are harmonized at the mao hour, while at the you hour the “knife and dipper”—a term in internal alchemy for an elixir ingredient or measure—lend their aid. The poem also evokes the movement of the golden toad and jade rabbit and the fullness of the lunar disc, using the sun and moon’s cycles and the full moon’s light to depict the state of cultivation. It praises Danyang’s well-formed brows, saying that even clouds and rainbow-like vapors cannot obstruct him.

“Danyang’s Reply in the Same Rhyme” describes white lotuses opening toward the sun and yellow chrysanthemums blooming at the Double Ninth Festival. It portrays the cultivator’s bearing through the brightness of the eyes and a radiant glow. Demons and spirits disperse, pests are destroyed, and a clear, pure realm emerges. The poem also speaks of spreading the Dao and drawing close to one another, with everyone transcending the mundane. It ends with disciples accompanying their master on a respectful visit, as though an ocean of silver carried the immortal realm of Penglai. The phrase “break apart the characters to read” likewise indicates that the poem should be interpreted through character decomposition.

When someone invited him to live with them, a certain gentleman—a respectful way of addressing a person—did not refuse and gladly agreed. I had decided that my heart was already free of attachments and had worn away every distracting thought. Letting everything fall away like smoke dispersing and clouds dissolving, I could receive the aid of the Dao. Gathering in my Shen and Qi, I moved calmly and at ease, striding through the clouds. Walking in sequence, I passed through the five directions, and an awakened clarity of mind gradually emerged. People in the world often act through clever schemes and deceit, yet even they cannot defy the Way of Heaven.

Long ago, a child came after; from this, Kan and Li—the symbols of water and fire, also often used in Neidan practice—were set in motion. Opening the gate, I tried to glimpse the wisdom eye. The Dragon rose from the Jia position, and the Qi of Metal shone brightly; the Tiger rose from the Geng position, and the De of Wood appeared precious. The Qi of Metal circulated and coursed through the nine orifices; the poisonous worms perished, and the Three Terrace Stars, Daoist star deities, appeared. Passing on the secret method brings one naturally close to the Great Dao. Leaving the fire enclosure—the troubles of worldly life, or the place where practitioners undertake their cultivation—one can turn back and return to the Dao. From now on, no longer bound by everyday speech, I know there is another beautiful Penglai immortal realm. The verses above continue the rhythm of the preceding piece.

A Long Poem in Four-Character Lines

The man surnamed Zhu is Zhu Lang; there is no need to think it over. If you do not leave, we can both live in quiet ease; if you do leave, prepare plenty of medicine. Traveling together, the two of us should take provisions for the road; if I go alone, I will still wander from place to place. I fear that your keeping me company may only bring you sorrow. If you can follow my words, there is no need to think it over.

If you do not leave, we can both live in quiet ease; if you do leave, prepare plenty of medicine. Traveling together, the two of us should take provisions for the road; if I go alone, I will still wander from place to place. I fear that your keeping me company may only bring you sorrow. If you can follow me, all will be well. Why fear the evening rain or the morning frost? There will be no troubles and no sorrows; no wife or concubine, no parents; no possessions and no hometown. Let the clouds and waters carry me where they will, and make begging for food my lifelong way of life. I will seek out a master and study the Great Dao, honoring it with sincere devotion, as though making an offering of incense in prayer. When a great man has firmly set his resolve, how could he hesitate and waver? Whether today or tomorrow, none can be sure death will not come. Firmly resolve to turn toward the Great Dao, and Yang Qi will support you, bringing good fortune and flourishing; harbor deceit and pretend to cultivate the Dao, and you will secretly draw upon yourself a hundred calamities. Turning toward the Great Dao brings life; turning away from it leads to destruction. I hope you will awaken soon. Please consider this carefully.

These are verses composed in continuation and response by Danyang.

This immortal gentleman was fortunate to meet someone who could guide him, and only then learned the secrets of cultivation: harmonize Yin-Yang (yinyang), master the changes of cold and heat, nurture the Virtue of Wood, and cultivate the realm of Metal—inner practices corresponding to the Five Phases (Wood, Fire, Earth, Metal, Water). Subdue attachment to the self and seek the resources needed to cultivate the Dao (the Way). Keep Jing (essence) and Qi (vital energy) firm, and let Shen (spirit) and Qi rise with vigor. Keep the mind free and open, and cast off sorrow and distress. Even if demonic obstacles or hardship arise, they need not hinder cultivation. Fear neither ceaseless rain nor bitter cold and frost. Let the heart be free of worry and fear, of unease and alarm.

Why cling to wives and concubines or depend on one’s parents? One should give up possessions and bid farewell to one’s hometown. Know that cultivating the Dao cannot be a passing taste; resolve to persevere in the long work to its end. Let aspiration be the guiding principle and sincerity the incense. A man of resolve must be decisive and steadfast, with a firm mind and no hesitation. If he turns back and abandons the Dao, death will soon follow: the body will suffer, and his household will know no peace. He will sink forever into the realm of ghosts, endure suffering through countless kalpas, and lose both body and soul. Having made this solemn pledge, ask the master to examine it carefully.

Presented to Danyang

Seeing this solemn pledge, one knows the person who made it is resolute. Faith in the Dao has cleansed the sins of his whole life. His friend from the seaside is from Fufeng; from now on, he may follow Wang She. When Wang She was in Guanzhong, his name was “Two Jis” and his courtesy name was Zhiming. After reaching Ninghai, he added another “Ji” to his name and changed his courtesy name to Zhiming. Now that they share the same aspirations, they travel and sit together, seeking the mysteries. They wander far and wide like water and clouds—but where will they finally settle? They may as well go west to visit Immortal Lu.

Immortal Lu is an old acquaintance. The three of them roam freely, traveling the whole world. Free of thought and worry, they seek the Dao of Wuwei (non-action) and drink their fill of the wine of long life. This wine surpasses the finest elixir; it fills itself naturally, needing no purchase. Often, after drinking, they grow lightheaded and disoriented; on waking, they simply let their breathing flow naturally. Following the natural breath, they walk the right path and cultivate golden flowers and jade mushrooms, symbols of the inner essence gained through cultivation. They gather these and place them on Kunlun, ascending beyond the world as immortals and journeying together to Penglai Island.

Danyang: A Sequel in Rhyme

Once people on the path of cultivation have the chance to seek the Dao (the Way), they should advance with courage and diligence, create no further offenses, and clear away the karmic obstacles accumulated in the past. The doubts in their hearts suddenly open and become clear. From then on, they take Master Wang Zhe—the Quanzhen patriarch Wang Chongyang—as their teacher forever. They should walk alongside Master Wang Zhe, temper their brilliance, conceal their fame, and cultivate in a place of deep mystery.

Keep the heart pure and still. Within the body, the Dragon and Tiger—the two Yin-Yang energies in internal alchemy—begin to sound, suddenly startling the Embryonic Immortal, the inner immortal spirit spoken of in cultivation. The Embryonic Immortal is an intimate companion on the Dao; why seek anyone else for company? Free and open, with nothing to weigh on the mind, leisurely drink the wine of nonbeing, a symbol of the cultivation state of emptiness, stillness, and Wuwei (non-action). This wine of nonbeing surpasses the finest essence, is precious beyond price, and can preserve a youthful appearance.

Wash away worldly distractions and understand the transformations of Yin-Yang. Nourish the numinous sprout within and grasp the method of breathing and breath regulation. Once this method is understood, one can experience the constant, true Dao. Tend the Golden Light Herb within the jade—the body or Dantian (energy center)—and, when cultivation is complete, a decree will descend from heaven. All will travel together to dwell on Peng Island, the fabled realm of immortals.

“The Hidden-Head Song, Cherishing the Yellow Chrysanthemum in Common Speech,” from the Golden Lotus Hall

□ naturally comes to understand; □ now sees with their own eyes. □ Supports Fufeng and settles body and mind, yet still does not know the way to enter. □ Demons and spirits cause trouble, making things go awry and grow estranged; □ how should one respond? □ A person arrives; □ they look at one another. □ Who is the master within? □ The wind carries a message to you. Return once more to the purity of an infant, and □ cultivate the Maiden again—the Neidan term often paired with the Infant, symbolizing Yin essence—to make the treasure vase, the body that stores and nurtures vital essence, firm. □ The sage speaks of karmic ties; □ they bind one another and kindle affection. □ Zhenhong ascends the cloud road. Take apart each character.

“Following the Rhyme of Danyang”

□ Transmits the mind teaching and brings understanding; □ its principles can be made clear. Infant, □ cultivate the Maiden again to make the treasure vase firm. □ The sage speaks of karmic ties; □ they bind one another and kindle affection. □ Zhenhong ascends the cloud road. Take apart each character.

“Following the Rhyme of Danyang”

□ Transmits the mind teaching and brings understanding; □ its principles can be made clear. □ The Infant and Maiden unite, together sealing the gate. □ Eliminate stray thoughts and dispel vexations; □ let grass and wood join and take shape. □ Cut off worldly affairs; □ no longer greedily gaze at wealth. □ Who is master in the depths of the body? □ Through this, recognize yourself. Raise the heart fire and lower the kidney water; □ thus the Cinnabar Yang—the Yang energy or the fruits of Neidan cultivation—naturally becomes firm. □ Across past and present, □ who is willing to look up in admiration? □ Ziming penetrates the mysterious path. Take apart each mouth radical.

“Repaying the Master’s Grace,” commonly called “The Partridge in the Sky”

Earthly Immortals, Intermediate Immortals, and Celestial Immortals all understand that the Qi in the body’s three Dantians—the upper, middle, and lower energy centers—is full and abundant. If you can always meet others with a kind smile, they may have no desire to fight. Let go of the urge to outdo others, and return with a humble heart; then you can accord with the Way of Heaven. If you become entangled in fame and profit, you will lose a precious opportunity to cultivate the Dao.

Danyang replied in the original rhyme:

The resentment between brothers has been resolved, and we have met the Immortal Feng (Wang Chongyang’s title). From now on, we live together in harmony, joy, and goodwill. We no longer cling to Confucian rites or need to clasp our hands and bow; following Daoist etiquette, we make the Daoist fist salute. Cultivating the Dao can save the Nine Generations of kin (ancestors and relatives) from suffering and raise the Seven Ancestors (the seven generations above us) to the heavens. Before our master, we must also make a vow to teach others to do good and form bonds of goodness.

A song presented to Danyang:

You are celebrating your forty-sixth birthday. Be content with what you have. Cultivate a precious pearl in the three Dantians, and store lustrous jade in the Jade Gate (a place within the body where Jing and Qi are held). Do not become attached to sitting meditation, or pursue cultivation methods single-mindedly; grasp the principle by which Yin and Yang within the body are brought into balance. Then the body’s Water Qi can flow freely like a thousand streams of jade green, and your nature will become pure and bright. Do not seek aimlessly; cultivate according to this method and observe the movements of the sun and moon at the edge of the sky (the Crow and Hare, symbols of the sun and moon). Once you recognize their mystery, hasten to cultivate and maintain it; do not neglect or delay. To investigate subtle truths and ask about the mysterious principles, the key is to devote yourself to your own cultivation. Restrain yourself and help others; as your merit accumulates, you will naturally shed your mortal body and become an Immortal.

A song presented to Danyang:

Master Chongyang is truly an Adept who embodies the number three-six, and he promised that I would one day become an outstanding disciple in his lineage. Refine pure gold in the jade furnace and gather jade in the golden cauldron. Whether walking or sitting still, the work proceeds of itself, bringing the Yin-Yang Qi of north, south, east, and west into harmony. In deep stillness, the Fire Jujubes (symbolic medicines in Neidan practice) appear white; in clear serenity, the Mercury (also a Neidan term) shines red. Do not search in every direction or force things, for you have already received from your master the method of the sun, moon, and Yin-Yang. Cultivate in a quiet cloud grotto, grateful to have understood new principles, and willing to revisit old classics by the study window. Comprehend what is subtle and grasp the mysterious principles; guard them carefully and devote yourself to cultivation. Once your merit has accumulated, you should spread the Daoist teachings, make a sincere resolve, and carry on the tradition of Immortal Feng.

Qi (vital energy), wealth, wine, and sensual pleasure draw people in and confuse them, stirring them to fight among themselves and making it hard to yield. When they fall ill from indulging in these things, they have no choice but to call a physician. But the ghost messenger says, “You are about to die. There is no need to take your pulse or keep seeking treatment; this time your illness is surely fatal.” This journey to the underworld cannot be refused. Set your will with devotion and carry on the work of the Immortal Feng, the revered immortal whom Wang Chongyang honored.

“Breaking the Cinnabar Cassia” (Zhe Dan Gui), Presented to Danyang

Qi, wealth, wine, and sensual pleasure draw people in and confuse them, stirring them to fight among themselves and making it hard to yield. As a result, they fall ill and call in a physician for treatment. The ghost messenger says, “You are about to die. There is no need to take your pulse or keep seeking treatment; this fatal illness is now certain.” This journey to the underworld cannot be refused. The underworld has sent its summons again, and the documents demand haste.

Danyang’s Reply in the Same Rhyme

My master and father has repeatedly urged me with earnest care. How can my heart, caught up in worldly life, bear to settle down? I should cast aside wine, sensual pleasure, anger, and wealth. At this point, what is there left to cling to? Why trouble a physician to take my pulse when I can harmonize the balanced Qi? I need only devote myself to cultivation, and success is assured. I will follow the immortals, riding a crane and traveling far on clouds, leaving my native home with firm resolve.

“Breaking the Cinnabar Cassia”

Lately, whenever I think of the underworld, my heart grows cold. Before the magistrate, I must endure careful interrogation. He loudly urges the ghost messengers to seize me at once: “Why wait, if you have not yet suffered the cruel punishment?” I am bathed in a cauldron of boiling liquid and made to sleep on an iron bed; again and again, I must drink molten copper. I can only cry out in prayer, begging them to show a little mercy: “I will never do this again.”

Danyang’s Reply in the Same Rhyme

Whenever I think of having to provide for a family, my heart grows cold. Why should I keep questioning myself? This worn-out body is past its prime, but I have not lost heart. What am I waiting for? Let go of the household estate, and I can rest in peace; when hungry or thirsty, I need only a little food and drink. Heaven’s secret instructions come to me in private, and I must ponder them carefully in the world, devoting my whole mind to understanding them.

“Breaking the Cinnabar Cassia”

“Harmful Wind”—the name Wang Chongyang gave himself—deliberately uses these words to guide me. Every line points straight to the principles of the Dao, and hearing them is truly hard to bear. This body is past its prime, but I have not lost heart. What am I waiting for? Let go of the household estate, and I can rest in peace; when hungry or thirsty, I need only a little food and drink. Heaven’s secret instructions come to me in private, and I must ponder them carefully in the world, devoting my whole mind to understanding them.

“Breaking the Cinnabar Cassia”

“Harmful Wind” deliberately uses words to guide me; every line speaks of the Dao of Complete Perfection (Quanzhen), and it is truly hard to bear. I have already given up pursuing and coveting wealth and honor. I need only harmonize my nature and follow the teachings, and I will awaken to the Dao. I should constantly examine the pulse of my own heart and remain upright in my practice. Ponder carefully the meaning of the previous lyric; this time, the summons comes with great urgency.

Danyang’s Reply in the Same Rhyme

The master continued to instruct me in stern words, and I gladly accepted them. Think carefully: all things in the world are empty. Do not lose heart because of this; simply devote yourself to cultivation. Once you awaken to the Dao, you will be able to calmly tend to and examine the eight meridians, while the Dragon and Tiger’s cries will also accord with the proper measures. How could the cultivation of nature and life—the body, mind, and roots of life—be delayed? When I think of the road ahead, matters of life and death are urgent.

Urging Danyang to Wear the Blue-Cloth Huayang Headcloth

You have long been preoccupied with your family, and even now have not broken free of family ties. It is these three words, “family ties,” that have worn you down. How could you understand lead and mercury, the symbolic substances of internal alchemy, or tell Kan from Li, terms often used in internal alchemy to describe Yin-Yang transformations? Only when you wear the blue-cloth Huayang headcloth, a head covering worn by Daoists, can you be said to recognize the purple lingzhi, a symbol of the wondrous things gained through cultivation.

Danyang’s Reply in the Same Rhyme

Wield the wisdom sword and cut off the “three sons”—here, the family ties that bind you. If you wish to leave those ties behind, do not let the body suffer any longer. How can you allow your Qi and spirit to grow exhausted? Devote yourself to probing lead and mercury, and take care to distinguish Kan from Li. Gladly wear the blue-cloth Huayang headcloth, and cultivate the lingzhi in purity.

Presented to Danyang

Whenever I see Danyang, every poem he writes is forceful, brimming with the ambition to soar above the clouds. Yet he has not truly recognized his original mind or seen his original nature, so it is difficult to judge him on that basis. I therefore cite an old poem:

There is a numinous bird with a soft tongue, sitting alone on a high branch and calling without end. Every cry speaks of burning incense and paying homage, yet its heart may not truly match its words.

Danyang’s Reply in the Same Rhyme

My words are kind, my heart is compassionate, and my temperament is gentle. All my countless worldly cares have been cut off at once. If what is in my heart does not match what I say, may I suffer the torment of having my tongue pulled out with iron tongs.

Presented to Danyang

The bed was moved three times, and the mealtimes changed at the third watch. On this, I wrote a quatrain:

So the bed is moved here and there, and the hour for eating is changed as well. “Three times three makes six”—how could its meaning be understood easily? If you can grasp the double meaning in my words, who is the jade flower in the snow?

Danyang’s Reply in the Same Rhyme

Even if I could move mountains, my resolve would not waver, for I understand the subtle principles quite well.

So the bed is moved here and there, and the hour for eating is changed as well. “Three times three makes six”—how could its meaning be understood easily? If you can grasp the double meaning in my words, who is the jade flower in the snow?

My resolve is firm enough to move mountains, yet my mind never wavers. This is because I have gained a deep understanding of the subtle principles. If there are still two points I do not understand, I should ask for guidance. Who else can I turn to but my master?

Admonition to the Danyang Couple

Alas, people in this world are always troubled and distressed. Now I shall draw a skeleton. In life, they know only how to crave and grasp, creating much karmic harm; they will not stop until they end up in such a state.

Danyang’s Reply in Matching Rhyme

After meeting my master, my troubles gradually faded away. In my joy, I also gained insight from this picture of a skeleton. From now on, I shall be a free and carefree person, seeing through and letting go of all manner of things.

End of The Collected Teachings of Chongyang, Volume One

The Collected Teachings of Chongyang, Volume Two

Written by Wang Zhe, Master Chongyang of Mount Zhongnan

The Jade Maiden Invites the Immortals

We met on Mount Zhongnan, then met again in Liyi. Both encounters washed away our worldly thoughts. We spoke of cultivation, and once more discussed nurturing body and mind. Do not let hidden, evil thoughts seize the chance to intrude. Nourish your original Qi and keep your heart and spirit calm and clear. Uphold the way of freedom and ease, and travel far and wide at your leisure. Observe the principle of purity and keep putting it into practice.

Use the daogui—a term in Daoist cultivation for medicines or essential instructions—to explain the key points of practice step by step. Let the Three Fields—the upper, middle, and lower Dantian—gather the numinous, luminous Qi, which condenses into radiant results. First, travel to the ends of the earth to seek friends and companions; find someone who understands you and become close confidants. When that time comes, set out together and delight in the sights wherever you go.

Watch over and test yourself in secret, to see how you face blades and arrows. Learn to raise your arrows and draw your bow, and engage the enemy in battle. After confronting every kind of evil spirit and demon, remain pure and bright, without a trace of sorrow. Only then can the true and reliable Dao be taught.

Danyang’s Reply in Matching Rhyme

Now that I have been fortunate enough to meet a wise master, I gather in both Qi and wealth, and often cleanse my heart of thoughts of wine, sex, and desire. As though restraining a galloping horse and capturing a monkey, I bind my thoughts firmly and seal them tightly, fearing the slightest dissipation of Jing, Qi, and Shen. Gradually, I have come to understand the realm of emptiness and stillness. Since I have now entered old age, all the more should I return to the Great Dao and advance diligently with the current.

I often cleanse my heart of greed for wealth and thoughts of wine and sex. With the wisdom sword, a ritual implement symbolizing wisdom, I repeatedly cut through worldly distractions and earthly passions. Following my master’s instructions, I open the inner gates and orifices, cultivate diligently, and accumulate refined skill. I harmonize and guide the turtle and the red phoenix—images of Yin-Yang Qi in cultivation—and set the Azure Dragon and White Tiger, terms for Yin-Yang Qi within the body, in motion, bringing them together in the subtle realm. From this I gain true joy and happiness, and no longer search aimlessly. Through cultivation, one naturally accords with the Way of Heaven. I refine the Three Elixirs—the cultivation of Jing, Qi, and Shen in Neidan—until the edge of spiritual clarity rings like an arrow. Then I dispel demons and quell conflict, attaining a fine realm that endures, while my nature and mind grow ever clearer. Sorrow and grief are gone; I rejoice that I have recognized the road to the immortal realm of Penglai.

Xiangshan Gathering

White light appears, blue radiance arrives, and red brilliance shines beautifully. Mysterious light surges upward, and the yellow realm of profundity appears. Every color surrounds and envelops the luminous pearl. Beyond the clear sky, immortals travel to and fro. Once cultivation is complete, one receives an enduring title and accepts the Jade Emperor’s decree. Buds and rosy clouds enfold the Highest Perfected, those who have attained the Dao; only those who have truly completed their cultivation can reach them. The immortals gather at Xiangshan to expound wondrous teachings and illuminate the Great Dao. Together they return, dwelling forever on the Three Islands, the fabled immortal mountains in the sea.

Seconding Danyang’s Rhyme

When Wood and Metal unite, the Qi of Heaven and Earth stirs, and the wonders of cultivation gradually emerge. Body and mind become clear and still, penetrating deeply into the mysterious realm. Auspicious light and propitious Qi surround and envelop the cinnabar, an important image in Neidan cultivation. Only then does one understand that human beings can propagate the Great Dao. To receive a beautiful title in the immortal realms is to be granted a golden writ and jade patent, the celestial investiture of an immortal. The mysterious realm appears from purity and stillness; when the mind is open and receptive, one can comprehend this heavenly secret, the Great Dao. One should put its teachings into practice, recommend others, and guide them toward the immortal isle of Penglai.

The foundation of cultivating the Dao lies in sincerity and reverence within the heart. Seek the truth beyond worldly concerns and sever all attachments to the world. Follow the balanced Qi that moves through the four seasons, and attend to the light of the sun, moon, and stars. If you can grasp the methods of cultivation that seem to contradict ordinary principles, what could you fail to bring to completion?

Continuing Danyang’s Rhyme

The Immortal of the Wind (Ma Yu, a disciple of Wang Chongyang) came to guide me, causing my cinnabar heart to bloom like a lotus. Having recognized my master’s teachings on the righteous Dao, how could I remain attached to worldly feelings? With no burdens in the heart, one’s nature can become harmonious and clear. By remaining pure and still forever, one can attain the Dao of the immortals and earn an immortal’s title.

Transforming Danyang

For ordinary people who cultivate the Dao, the first rule is to observe these twelve words: give up alcohol, sex, wealth, and anger; attachment to external conditions, craving and fixation, sorrow, and anxious thought.

Reading the Sayings of Perfected Jin

In general, those who study the Dao must not kill living beings or steal, and must not drink alcohol or eat meat. Otherwise, they break the precepts and violate their vows.

A Poem Presented to Danyang, Who Is Known to Drink

Having cultivated the Dao to completion, should you still drink? Do you not cherish a thousand years of life? If you keep seeking wine as you did before, I fear your lifespan will be no more than forty-nine years.

Continuing Danyang’s Rhyme

I vow to give up wine, so that the jade liquid produced through cultivation may increase my longevity. When ordinary people and sages alike cease making distinctions and clinging to them, they can truly cherish a thousand years of life. If you keep seeking wine as you did before, I fear your lifespan will be no more than forty-nine years.

Continuing Danyang’s Rhyme

I vow to give up wine, so that the jade liquid produced through cultivation may increase my longevity. When ordinary people and sages alike cease making distinctions and clinging to them, they can attain true and lasting life.

Untying Grievances

Let Danyang descend the mountain for a while and accompany Immortal Lu in cultivation.

I perform rites using talisman water (a Daoist ritual that uses Fulu, or talismans and registers, for such purposes as healing), while you cultivate medicinal elixirs (by ingesting elixirs or health-giving medicines). I live in the mountains, while you live in town. Though we are in different places, we both honor the true Dao and are secretly in accord. There is no barrier between us, nor any omission because of our distance; together we attain the undivided Dao. The Confucian scholars of Fufeng are also like us: they follow the teachings of the religious tradition, discern the righteous Dao, and bring it into accord with Heaven’s will. When our cultivation is complete and our work accomplished, we will go to Penglai (the legendary immortal isle in the sea) and seek out our former dwelling once more. For now, let us not speak of living in different places.

Fengxian taught the art of talisman water—drawing talismans and using water to perform ritual techniques—while Lord Lu used medicinal foods and remedies to nourish his body. One lived in the mountains, the other among the bustle of the town. Let “the lamp” remain in the realm of worldly dust; if this arrangement is violated, one should leave this place and hold fast to the Way of True Unity: keeping to the truth, returning to the origin, and allowing no divided thoughts. I am not especially gifted or learned, yet I understand the profound intent of the Great Dao and have recognized its root. To subdue the thoughts is like tethering a galloping horse or catching a monkey: just as the mind and spirit begin to wander wildly, a sharp shout stops them. Do not treat this body lightly; it is only a temporary dwelling.

Seven Treasures, Exquisite and Bright

Everyone asks me each day how to seek the mysterious Dao. Are you waiting only to become immortals? There are sixteen-character and twenty-eight-character formulas, all key teachings passed down by sages; even knowing them does not necessarily mean one has truly understood. Since you have chosen to cultivate, begin with a joyful heart, focused on a realm as pure as a lotus. Then cast off the tangled burdens of worldly life. In every encounter, remain unstained and unattached. Break through all distinctions and fixations, and the Dantian, the bodily and mental center where Neidan is cultivated, will shine with light, a beam rising straight into the blue sky.

Danyang Continues the Rhyme

I am dull and slow-witted; how could I understand the deeper meaning within the mystery? So I bowed again and again and asked Fengxian. The formula says that the perfected Golden Body stands sixteen feet tall, and that the Twenty-Eight Lunar Mansions—the twenty-eight constellations that encircle the heavens—gather within the sage. Only by understanding this principle can one know that it accords with nature. The Kan Tiger and Li Dragon, images in Neidan of Water and Fire, Yin and Yang, circle the lotus of the Five Directions, gradually forming auspicious affinities. The wooden man in the fire can gather the medicine, while the clay ox beneath the sea can plow the fields. Spiritual light bursts forth and enters the immortal grotto-heavens.

A Cloud over the Golden Tripod and a Stream

Facing the moon, I write verses; in the fresh breeze, I compose a hymn. A silver brush brings auspicious energy, and with a casual stroke comes a sense of coolness. The gate of the jade grotto opens, its depths unfathomable. Blossoms on the jeweled tree give off their fragrance, like curling incense smoke. The immortal isle of Penglai is my homeland; after feasting in halls of jade, I rest in peace.

Danyang Follows the Rhyme

In stillness, I pass on the verses; in clarity, I understand the text. Grasp the mysterious principle and comprehend the wondrous Dao, and good fortune will follow; naturally, one rises beyond the effects of heat and cold. The jade gates are sealed layer upon layer in quiet seclusion, while cloudlike vapors rise from the Golden Tripod in patterns like written talismans. Penglai, Yingzhou, and Fangzhang, the immortal mountains, are my home. I lie watching the bright moon and, in my drunkenness, drift into a cloudland hall.

I came to Mount Zhongnan and was able to meet my master. From then on, I took on the appearance of a madman and traveled far and wide, encountering auspicious opportunities in the world. My mind was leisurely and free, and I let myself write lyrics and poems as I pleased. Qi and spirit gathered of their own accord and joined with one another, revealing the true faith within my heart. True clarity is a mind that is lucid, bright, cool, and still. Red, blue, black, white, and yellow—the five colors—have lately circled around a jewel-like radiance. This light should shine without limit above the azure skies.

Danyang’s Rhyme

Meeting the Immortal Wind (Wang Chongyang), I awakened inwardly and became open and unrestrained, almost wild in my manner. I left my wife behind and sent my children away, welcoming auspiciousness. Carefree and broad-hearted, I sang to my heart’s content and composed poems as I pleased. While spreading the Way and teaching, I sought out kindred friends and came with them to understand the true meaning of clarity and purity. I tended the Elixir cauldron—a metaphor for Neidan cultivation—forming the Elixir and nurturing the middle Elixir until the great Elixir matured and grew cool. There is no need to refine white or fire yellow any longer, referring to Waidan preparation. My nature, pure as jade, appeared of its own accord, and countless rosy clouds shone with radiance. At last I ascended to the Elixir skies and dwelt on Peng Island, the legendary immortal realm, complete and at ease for all time.

Treading the Clouds: The Elixir blazes hot; the great Elixir is cool. There is no need to refine white or fire yellow. The jade-like nature appears of itself, and countless rosy clouds cast their light upon the world. Ascend to the Elixir skies, dwell on Peng Island, and remain forever whole and free.

Treading the Clouds: Stirring the Danyang

The Eastern Sea stretches boundlessly; I gaze closely at the Western Mountain. With a golden hook I catch a fish, and my joy knows no bounds. I haul up a great, joyful whale, its countless scales gleaming like white brocade spread out before me. From then on it follows me as I roam, while water and clouds come and go freely. Green mountains and flowing streams keep me company, and our meetings are a delight. When Zhang was drinking, Li arrived; then Li seized Zhang’s wine and drank it himself.

Danyang’s Rhyme

I earnestly sought instruction in mysterious words, questioning my master again and again. The secret transmitted to me turned out to be just this. Only now do I understand that I was originally a great sea turtle, its white scales shining in the sun like brocade spread out. My mind is open and unbound, carefree and at ease; I have seen through fame and profit and no longer pursue them. I devote myself to work beyond the secular world, clearing my heart and purifying my intent, and drinking a knife-tip measure—the tiny draught that symbolizes an elixir or the fruits of inner cultivation.

Hymn to the Four Fruits

First, I indeed came to the far edge of the world at Meijiao. Second, I indeed fulfilled my master’s intention and grasped Xiyi, the Dao-state that cannot be spoken or perceived. Third, I indeed met a friend who had known me in a former life. Fourth, I indeed found what accords with my own heart.

Danyang’s Sequel in Rhyme

First, because I met my master, I resolved to leave the dusty world. Second, because I gained insight, I learned to give less thought to grievances. Third, because I received the supreme truth from the Immortal Wind. Fourth, because I understood the key to the activation and transformation of Heaven’s workings.

Presented to Danyang

One must understand that hardship and turmoil in the world can cloud the mind and spirit; the true treasure is kept within a tranquil heart. If I could seize the pearl from the black dragon’s mouth, it would indeed accord with my heart’s desire.

Continuing Danyang’s Rhyme

It was because I met an immortal master that I resolved to leave the mundane world; it was because I awoke to the world’s tangled grievances and turmoil that I realized I should speak less and desire less. And it was because I received the supreme principles taught by Immortal Feng (Wang Zhe’s Daoist name; Patriarch Chongyang) that I came to understand the mysteries of life and death and transformation in the workings of Heaven’s Dao.

Presented to Danyang

One must understand that hardship and turmoil in the world can cloud the mind and spirit; the true treasure is kept within a tranquil heart. Seize the pearl from the black dragon’s mouth, and you can enter the immortal realm of Kunlun.

Danyang’s Reply in the Same Rhyme

When the mind and spirit are clear and one’s nature is revealed, they are no longer clouded by the turmoil of the mundane world. In this way, one recognizes the supremely true thing at the primal beginning—the original source. Following Immortal Feng, I traveled among clouds and waters, and in the end resolved to dwell in the immortal realms of the Three Mountains.

“Remembering King Sun: Admonishing Danyang About Speech”

People say the mouth is the gate through which calamity enters; I say the tongue is the root of trouble. If you do not speak or argue, your mind and nature are less likely to become clouded. This is the way to preserve life and seek longevity.

Another Rhyme for Danyang

Only now do I understand that the mouth and tongue are gates through which conflict arises. One must keep the mouth shut and hold back the tongue, lest trouble be invited in. My master taught me neither to speak nor to argue. Remove delusion and confusion, and from now on you can preserve your nature and life for a long time.

Leading Danyang into the Street to Beg

Human bones are white and flesh is red; these red and white substances come together to make a body assembled only for a time. Yesterday people still called me Master Chongyang; today they all see me as a beggar. Even if the body changes and its appearance is altered, that does not mean one has truly awakened to the Dao. One may change one’s looks and transform one’s body yet still fail to understand the principle. People of the world toil in vain, hoping to build their enterprises to last a thousand years; in truth, a hundred years pass in the blink of an eye.

Continuing Danyang’s Rhyme

The four great elements—fire, wind, earth, and water—come together to form the human body, yet the foolish take this body to be themselves and cling to it. Yesterday people still called me Master Chongyang; today they all see me as a beggar. Even if the body changes and its appearance is altered, that does not mean one has truly awakened to the Dao. One may change one’s looks and transform one’s body yet still fail to understand the principle. People of the world toil in vain, hoping to build their enterprises to last a thousand years; in truth, a hundred years pass in the blink of an eye.

Continuing Danyang’s Rhyme

The four great elements—fire, wind, earth, and water—come together to form the human body, yet the foolish take this body to be themselves and remain deluded. Fortunately, I met Immortal Feng and cultivated the Dao and De; thus Ma Gang (Ma Danyang) left his wife and children and took to the path of cultivation. The mysteries of the Dao are understood in the heart, and the subtle formulas are likewise understood within nature and life. My master directly guided me toward Qin River, where I cultivated among clouds and waters, secretly accumulated merit, and followed the timing of Heaven.

Begging in the Street

With his eyes wide open, Wang San begged in the street. People called him “Wind-Struck” (a madman). Five colors showed on his body, yet the glimmer of light within them was known only to him. Through focused inner observation, a Daoist method of gathering the spirit inward, he had already mastered eight lines of formulae. When the appointed time came, he was to reveal a seven-character poem. The streets were lined with wealthy people, yet none knew who “Silkworm’s Return” really was.

Another rhyme by Danyang

Fate brought us together, just as the time was right, and my master came seeking this man who had transcended the world. He passed down the subtle, mysterious Daoist teachings, which I alone understood. In secret, I cultivated merit and practice, hoping Heaven would know. I took to begging in the streets and left behind my household livelihood. I put poems to paper, expressing my resolve to abandon worldly life. Apart from Lord Tan and Ma Yu, who later could be so clear-sighted and wise? I do not know.

“Treading the Cloud Path”

Yesterday I still wore a blue headscarf; today my hair is bound up in a red knot. With rouge and powder on my face, I seem to have taken on another body. Who could tell that my appearance had changed? My form had altered, yet no one noticed. I urge you all to grasp the deeper meaning within these lines: a hundred years of life pass in an instant, like thunder and hail. You should begin cultivating the spirit without delay, setting up the furnace in a moment and refining the elixir.

Danyang continues the rhyme

After meeting Immortal Feng (Wang Zhe, known as Chongyangzi), I let my hair down and bound it up in a knot. From then on, I suddenly forgot my bodily form. Whenever thoughts arose of clinging to external things or coveting love, I first illuminated them with the light of wisdom. The outer world dissolved, the inner mind grew clear, and the radiance of the Dao reached into the depths of mystery. In the elixir furnace, a wondrous dew condensed, like glistening hailstones. My cultivation complete, I await the arrival of a purple celestial text; the embryo immortal, the perfected immortal body achieved through cultivation, will bring forth the medicine of long life.

Encouraging Danyang

Shut yourself away to cultivate for a hundred days—not to show off your skill, but in the hope that you will escape the cage of ordinary life. Even if you are slow-witted and stubborn, persistence over time will bring results; without firm resolve, you will give up halfway. I hope you will not keep dwelling on the past. My own feelings, too, have changed from what they once were. When we meet, it is as though we hear new words from one another; after rejoicing in our time together, we must part again, each going west or east.

Danyang continues the rhyme

I draw near to my master, hoping he will teach me the methods of cultivation. I am grateful for his support, which has already helped me escape the cage of ordinary life. I only wish I could have a companion nearby, someone of virtue too; there is no need to worry that cultivation has not begun or will fail to reach its end. Often I see only dust obscuring things; only after a long time do I understand that our aspirations are the same. Do not lightly abandon Shandong, Ma Yu’s self-designation. How could I bear to let our old promise become a parting?

When I took Danyang to live at Mist-and-Clouds Cave on Mount Kunlun, he still had worries in his heart. This stirred an illness in him, and he developed a migraine. Do not grieve over it: nothing has ever begun, and nothing will ever end. What we heard about and saw with our own eyes at the time was only a worldly scene that obscured our nature. As time passed, we came to understand that our aims and our spirit were alike. Do not lightly abandon Shandong—Wang Chongyang’s self-designation. Could you bear to let our former promise scatter us apart?

〔To Danyang〕

When I took Danyang to live at Mist-and-Clouds Cave on Mount Kunlun, his thoughts had not yet been stilled, and he fell ill with a migraine. The pain was unbearable, as though his head had been split by an axe. I told him to go down the mountain and return home to recover, but to my surprise the pain grew worse. Someone came up the mountain and reported, “When a certain person arrived, Master Ma had already died of the pain.” I heard this, clapped my hands, and laughed. “I came here hoping to transform him into an immortal. How could I let him die? This happened because he did not believe me.” Because of this illness, I wrote this poem:

Only through quiet cultivation can one follow the Way of the highest perfected ones. How could I speak these words and deceive the gods? Danyang fell ill with a migraine because he did not believe; it seems I have no affinity with him and cannot bring him near the orthodox teaching. How could someone who urges you with bitter words know the taste of good medicine? He would rather remain attached to the path astray. Now he has sunk back into the dream of worldly toil; it will be hard for him to become clear-minded and wake from the delusion.

Danyang replied in the same rhyme:

Fix your mind on the original, true nature, and cultivate Jing, Qi, and Shen. Once you understand that the clouds and rosy mists should be your companions, how could you still think of children and kin, and bind yourself in entangling ties? Split open the net of the worldly realm and clear a path; leap from the prison of ordinary life and cross beyond the ford of delusion. I am deeply grateful for my master’s instruction: without being tempered and shaped, a person can hardly become useful.

When I heard that Danyang wished to go to Mount Kunji, I sent him this poem:

When you lived in the mountains, I went down. In the end, my heart grew weary of the stubborn and foolish. A broken string cannot be joined again, and the melody can no longer be played; spilled water cannot be gathered back, and what is done cannot be undone. In the past, there were only many empty rumors; now ten thousand ranges and passes lie between us. Better to be no more than a person caught up in worldly toil. Then, when we meet, neither of us will have to feel ashamed.

When I heard that Danyang wished to go to Mount Kunji, I sent him this poem:

When you lived in the mountains, I went down. In the end, my heart grew weary of the stubborn and foolish. A broken string cannot be joined again, and the melody can no longer be played; spilled water cannot be gathered back, and what is done cannot be undone. In the past, there were only many empty rumors; now ten thousand ranges and passes lie between us. Better to be no more than a person caught up in worldly toil. Then, when we meet, neither of us will have to feel ashamed.

To be attached to love is like being caught in a river of passion and a mountain of affection. How could I have realized that my infatuation was so stubborn? I am deeply grateful to Fengxian for leading me out of suffering; there is no need to worry that Ma Yu will return to his old ways. To climb the road that leads into the clouds, one must open the path to the realm of immortals. Firmly close the Golden Gate, an important opening within the body, then open the Jade Gate, another opening spoken of in cultivation. Refine the Great Elixir without letting it leak away, and naturally you will see your inner true appearance.

Tempering Danyang’s Attachment to Wealth and Beauty

From now on, do not ask about cultivation again. Yet the moth still longs for the pit of fire: it knows the danger, but cannot bear to leave. You have already drawn out the Red Phoenix’s marrow, and you know that the Black Tortoise’s essence has been lost. What lies before you is not without cause; whatever you take up, feelings arise in your heart. Ahead is a vast, deep pool. Only if you can leap across it will you have a chance to preserve the rest of your life.

Further Verses for Danyang

After awakening, set your heart on traveling west, avoiding the snares of family entanglements and the pits of sinful karma. Only when the heart is pure can you subdue the mind-monkey and will-horse, the unruly thoughts that are hard to control. When the spirit is clear, you can refine and nurture essence and Qi. Let the body be unencumbered, like a wild crane, and the nature free of restraint, like a solitary cloud. Follow your original master away from the secular world and reach a realm of freedom and openness, attaining non-birth—the state of transcending life and death.

Poem Presented to Danyang

Hesitant and indecisive, reckless and arrogant: you are far too weak and obstinate. Now that you wish to cultivate an immortal embryo, it will be difficult. My plans for you over three thousand miles were in vain; instead, your sinful karma has multiplied a hundredfold, a thousandfold. If joy is used only to counter affliction, sorrow will merely draw you into disputes. Your name has already been entered in Fengdu’s registers, the fabled underworld. When calamity comes, what will you do?

Further Verses for Danyang

You refused to open your understanding and would not awaken, relying only on stubborn force. Now that you understand, you know your aspiration is to become an immortal. Once the Dao Eye, the wisdom that sees the Great Way, is opened, you can behold it continually. When worldly thoughts are exhausted, you can attain longevity. Then you can subdue the tiger as though playing with it in the water, and command the dragon as though drawing it into the fire. When your cultivation is complete, you will return to the upper realm and dwell with your master. Naturally, you will be a person of De.

[The Immortal in the Yellow Crane Cave]

When I was in the Cave of Mist and Rosy Clouds, I once slept with Danyang, our feet touching. Near dawn, I asked Danyang to reach over and feel my lower back. Lately, scabies had appeared there, thick as half a finger. I was eager to tell you all about this, so I composed this poem, “The Immortal in the Yellow Crane Cave.”

A “madman” (Wang Chongyang’s self-description, meaning someone wild in conduct and unconstrained by convention) went out to sea in search of the true Jia. Because he pressed too hard in his thoughts and pursued too urgently, his mind—like a monkey and horse running wild, a metaphor for unruly, scattered thoughts—was restrained, and he ended up covered in scabies. Later, he searched slowly and patiently. As time went by, he finally obtained the four precious pearls of the Center. His fortune and drive also flowed freely, and he strode into the land west of the passes.

A “madman” went out to sea in search of the true Jia. Because his pursuit was too urgent, his thoughts were constrained, and he ended up covered in scabies. Later, he searched carefully, devoting days, months, and years to cultivation. At last he obtained the four precious pearls of the Center. His fortune and drive flowed freely, and he entered the land west of the passes.

Danyang’s Reply in Rhyme

Ma Shandong of the Three Buns (Ma Yu’s sobriquet) was not yet truly a person of worth. He let his mind-monkey run wild, allowing it to rage without restraint. His thoughts were obstructed, and even his master was made to “break out in scabies.” Then, suddenly aware of the peril of life and death, he saw that his ties from past lives were extraordinary. He rejoiced to find a pearl among the treasures. Ma Feng (Ma Yu’s sobriquet) moved swiftly and hastened toward the land of Qin.

Presented to Danyang

When I was at Mount Kunyu, I urged Danyang to descend the mountain and would not let him live with me. Later, I told Danyang to burn his vow and gave him a poem.

I cast down the golden hook just one year ago; at last you swallowed the fragrant bait and let the fishing line draw you along. On Jade Capital Mountain (the immortal realm in Daoist lore), you will become a great roc. Riding the wind with me, you will ascend into the grotto-heavens, the abodes of immortals.

Danyang’s Reply in Rhyme

The Immortal of the Wind (Wang Chongyang’s sobriquet) has guided me for many years, and I have now awakened fully: having swallowed the bait, I let the fishing line draw me along. I follow my original master in cultivation beyond the clouds. When my merit is complete, I will surely ascend to the Great Luo Heaven, the highest celestial realm in Daoism.

Acrostic Poem

“□Virtue, new sprouts” has its own origin; “□-end poems and songs” delight in hiding words at the beginnings of lines. To blend “□yellow” with sauce requires grains of salt; to mix “□green” with fermenting wine mash makes a yeast starter.

“□ turns cinnabar” as dawn breaks. “□ the numinous…” The text then says that Can follows his original master in cultivation beyond the clouds and, when his work is complete, will surely ascend to the Great Luo Heaven.

Acrostic Poem

“□Virtue, new sprouts” has its own origin; “□-end poems and songs” delight in hiding words at the beginnings of lines. To blend “□yellow” with sauce requires grains of salt; to mix “□green” with wine mash makes a yeast starter.

“□ turns cinnabar” as dawn breaks. “□ numinous true nature awakens, free and graceful.” “□ clear sun appears, limpid and fitting.” “□ Fu follows along and ascends to the Jade Tower.” Danyang’s birth name was Yifu.

Danyang’s Reply in Rhyme

“□ seeks a divorce document from wife and sons.” “□ gives over the garden and then turns back.” “□ the wind from afar sends Angelica at dawn.” “□ resolves to cultivate the true and thereby avoid enmity.”

I have forgotten the entanglements of cause and effect, and let the Metal Qi flow as it follows the current of clarity and stillness. Within, I gently nurture the fire’s timing, bringing forth a peaceful and harmonious energy as the clouds and mists disperse. The slanting sun shines back upon the pavilion. If the character is broken into parts, they can form the shape “pie.”

Acrostic Poem

What is there worth pursuing and keeping company with, day after day? Fragrance reaches the ears, and contemplation of the four matters—all urge people to cultivate the Dao. There is no need to concern oneself with contentious people or affairs, nor to speculate about or seek the favor of high officials and dignitaries.

Recognize the Golden Crow (a term in Daoist internal alchemy that often refers to Yang Qi, or true Yang, within the body) as it rises brightly. Qi surges upward, receiving the essence of the Jade Rabbit (often a metaphor for Yin Qi, or true Yin). Let fire and the silver spring balance and harmonize each other, so that the mind becomes clear and still and everyone may reach the immortal realm of Penglai.

Danyang, Another Rhyme

In the days of coming and going, there is often someone by one’s side. Only by understanding the formulas for cultivation does one realize that cultivating nature and life is urging one to work diligently. I forget the turmoil and worldly distractions; when my spirit and thoughts settle into clarity and stillness, I can grasp the true meaning within.

The dragon’s claws unfurl, its numinous energy abundant; the White Tiger breathes in and out, its radiance brilliant. Golden light gathers into a beautiful array. Those who cultivate must resolve to leave Donglai (an eastern immortal realm, here a metaphor for the mundane world).

Acrostic to “No Dream”

When the mind is less burdened by affairs, the jade flower (a term in internal alchemy for the image of Jing and Qi gathering) blossoms, and life may be prolonged. Recognize the opportune moment for cultivation; the road to the north is clear.

In the brain, in the brain: turn the light inward and contemplate within, as though consuming the mushroom of immortality. If the character is broken into parts, they can form the character “zao.”

Danyang, Continuing the Rhyme

Sorrow is plentiful, joy scarce. The claim that both parents have died means that the cultivator has set aside worldly attachments and bears alone the “fire enclosure” (a Daoist term often referring to the confining life of the mundane world). If the opportunity to cultivate immortality arises, seize it.

In the brain, in the brain: turn the light inward and contemplate within, as though consuming the mushroom of immortality. If the character is broken into parts, they can form the character “zao.”

Danyang, Continuing the Rhyme

Leave behind family ties (family and worldly attachments), and pass through the path of cultivation as an ant threads a string of pearls. Within the brain, at the seat of the mind, a numinous plant seems to sprout in a field. If the character is broken into parts, they can form the character “shi.”

A Song for Danyang

Take Shen as the source and Qi as the origin; there is no need for contrived effort or to sound the Heavenly Drum (a Daoist cultivation term for an inner ringing in the head). Let the Dragon and Tiger (common internal alchemy metaphors for interacting forces such as Yin and Yang, Jing and Qi) move back and forth continually, stirring the embryo immortal (a term in internal alchemy for the immortal embryo or original spirit within the body) to dance and sing of its own accord.

The singing is wondrous, the dancing is wondrous—who can comprehend such wonder?

Guide the heavenly man and nurture the heavenly woman; rely not on wealth and splendor, but relinquish fields and family estate.

Neither eating nor sleeping, needing neither mat nor quilt; the mind and spirit remain clear and untroubled, far removed from the world.

One may seem foolish, yet also seem clever, but one must understand one’s original nature.

Through countless kalpas, no one has truly understood this. People know only how to chase fame and profit, believing these to be benefits.

Do not grow angry, and do not let external circumstances sway you. Remain clear and untroubled, far removed from the world.

One may seem foolish, yet also seem clever, but one must understand one’s original nature.

Through countless kalpas, no one has truly understood this. People know only how to chase fame and profit, believing these to be benefits.

Do not grow angry, and do not rejoice. Today I am telling you this truth plainly and clearly.

Clear rain in the clouds, fine as threads, nourishes the roots of the spiritual seedlings. Here, rain watering crops is used as a metaphor for teachings that nourish people’s spiritual nature.

Danyang’s Sequel in Rhyme

With two topknots on his head, he seeks the ancestral masters—the founding teachers and essential lineage of the Daoist tradition. He pats his belly as if beating a comic drum. Returning to youth and rejuvenation, he sees the source of life; his feet move lightly and boldly as he dances in the street.

Whether walking or sitting, he appears strange and uninhibited. Coming and going in this way, he is like Wang Qiao, the legendary immortal.

He is neither masculine nor feminine; he has no wife or concubines, and no fields or property.

When hungry, he eats; when tired, he sleeps. He needs neither mat nor quilt, and lives freely and at ease.

Half like a fool, half like a clever man—seeming both dull and nimble, beyond the understanding of onlookers.

Experience it for yourself and understand it for yourself; there is no need to worry whether behaving this way in public is proper.

Let others be angry or pleased. What does it matter to you whether they like you or grow angry?

Live freely and at ease in this way.

Half like a fool, half like a clever man—seeming both dull and nimble, beyond the understanding of onlookers.

Experience it for yourself and understand it for yourself; there is no need to worry whether behaving this way in public is proper.

Let others be angry or pleased. What does it matter to you whether they like you or grow angry?

Down and out, uninhibited, following his own nature, his manner strange; his speech is wild, and always so.

End of volume two of Collected Teachings of Chongyang.

Volume three.

“Notes on a Dream”

The Dao spoken of by the ancients has always been within the human heart and nature. In practice, one should turn inward and examine the upper, middle, and lower Dantian (energy centers). Nine is the highest number among the Yang numbers; once you understand this single character, you can grasp the principle by which all things are transformed and nurtured. After awakening, the mind and spirit become clear and bright, and the breath naturally harmonizes and gathers. This has truly helped me greatly: the radiance of Jing, Qi, and Shen (essence, vital energy, and spirit) rises straight into the clouds.

“Following the Rhyme of Danyang”

The inner realm surpasses the outer one. How should one turn inward and contemplate? Do not look only with the eyes, like a bird; observe instead with the eye of wisdom. The elixir is clear and lovely, its divine light brilliant and concentrated. Holding it amid layer upon layer of blazing, sunlike flames, one’s true nature naturally reveals its upright form.

“Encountering the Immortal’s Raft”

The giant sea turtle swims through the ocean, its long tail and head swaying. After a hundred days, lower the golden hook, and you can fish it out of the saha world—the dusty realm of human life. From then on, there is no need to fear the troubles of the water. Transformed into the great Peng bird, you can ride the wind and soar swiftly to great heights. Follow me up into the blue sky, and together we will attend the Dragon Flower Assembly, where Maitreya Buddha preaches the Dharma.

“Following the Rhyme of Danyang”

I once drifted blindly through the sea of suffering. Why remain entangled in the dusty world? I am deeply grateful to my original teacher for lowering the fishing hook and drawing me toward Guanzhong. My heart is now free of joy and sorrow; cultivating the Dao and honoring the Real, I feel at ease. I still dare not ascend into the blue sky, so for now I will form a Golden Lotus Assembly, a pure gathering of Dao cultivators.

“Wind-Swept Horse”

To tame the unruly mind-horse, one must not let it run wild; keep watch over it at all times. It is led about by the monkey at the manger—the restless mind-monkey—its hooves drawn together and ears pricked, always ready to bolt. Grip tightly the reins tied to the stake; this time, keep it under control. Once it is docile, lead it back to the White Cloud Cave, where it may roam freely and no longer dash about.

“Following the Rhyme of Danyang”

The unruly mind-horse gallops without pause, racing back and forth; the mind-monkey joins in its mischief, leaving one enthralled by song and dance and enamored of wine and sensual pleasures.

“Following the Rhyme of Danyang”

The unruly mind-horse gallops without pause, racing back and forth; the mind-monkey joins in its mischief. Song and dance intoxicate the senses, while wine, sensual pleasures, and wealth lead one astray. Fortunately, I met the Immortal Feng, Wang Chongyang’s teacher, who took hold of my reins. Since then I have dared not run wild. Once my heart is clear and still, I can return to the Cloud-and-Rosé Cave. My whole being will be pure and bright, and I will never again allow myself to gallop wherever I please.

After being driven out of Danyang, I could no longer stay at the Golden Lotus Hall. That very day, I was ordered to beg in the streets.

I had spent two years dividing pears to encourage people to turn toward the Dao. Heaven had granted a timely opportunity, and naturally the matter came to fruition. Why had I not left sooner? It was because I had been waiting all along for the Golden Lotus to form.

“Eternal Spring”

The year before, while dividing pears to urge people toward the Dao, I began making plans for this. Shenxiu and the two elders—the old man and his wife—were waiting to teach me to display my abilities. This matter troubled my heart and made others laugh. From now on, let them carry on as before; for the time being, I will follow Wang Fengxian, the Daoist immortal.

“Danyang, Following the Rhyme”

Having fully awakened to the principle behind dividing pears to encourage people toward the Dao, I will preserve stillness and purity and rebuild a place for cultivation. The spirit’s intent will enhance numinous refinement; I will take in the True Mother, the fundamental Qi in Daoist internal alchemy, and display my exceptional abilities. From now on, I will gather in my spirit and temper myself, overcoming laziness and stagnation. Only by connecting what comes before and after will I understand that things were so from the beginning. Then I will follow Fengxian in cultivation.

“Repaying the Master’s Grace: Hidden-Head Poem”

Do not trust empty words. The beauty seen by the eyes and the fragrance sensed by the nose do not belong to you. Rid your heart of distinctions between self and others, and stop clinging to the boundary between life and death. Refine yourself by the Three Lights—the sun, moon, and stars—and harmonize your Jing and Qi. Refine the True Water according to the Nine Cloud Patterns, a Daoist principle of cultivation associated with celestial phenomena and clouds. At last, pass from the martial stage to the civil stage and reveal a realm of stillness and purity. Raise your head toward the moon, ride the clouds, and wander.

“Danyang, Following the Rhyme”

These cloudlike words are ones I have heard before. The Mountain Man—my own name for myself—has come once more to admonish you. When the secrets of cultivation are transmitted, transformation can be achieved. Cast off desire and delusive thoughts, leaving not a single attachment in your heart. Harmonize with the jade tablet, a ritual object that here serves as a term of cultivation, and immerse yourself in it as though drinking in a drunken stupor. The Mao, a term in Daoist internal alchemy often associated with the timing or direction of cultivation, merges with it, and its radiance gleams like cloud patterns. When the meaning of the Dao becomes clear, you will know this is a true opportunity. I lie at ease on Mount Jingshan, as though dwelling in seclusion among the clouds.

“Poem: Hidden-Head Poem”

To seek the Way of cultivation, pursue it with care; little by little, gather the swift-arriving numinous light. Once you have attained the fruit of no leakage, in which Jing and Qi are not dissipated, you can sing in harmony with those who share your affinity. Moonlight shines, and the Three Fields—the upper, middle, and lower Dantians within the body—respond. The Yin soul and Yang spirit become one through the Nine Revolutions, the repeated refinement of internal alchemy. The true nature appears, finely wrought like beautiful jade, as though leaning against a flower terrace atop the Jade Mountain.

Collected Teachings of Chongyang

The ancestral lineage’s essential teaching must be sought: the pearl emerges from jade and gold. The numinous jade’s form must be explored in depth; turning the Golden Elixir confirms the auspicious message. Wrapped in gold, the heart is clear and bright; within it, the jade gleams, and the light of nature appears. The oral formula for transmitting the jade seal and golden registers penetrates jade and gold, gathering them into a precious peak. As in the previous passage.

Pavilion of Penglai

Commonly called “Moon over the Qin Tower”

Hidden-Head Verse

Deep and still, empty and serene. It makes one forget the arrival of light. The oral formula for transmitting the jade seal and golden registers penetrates jade and gold, gathering them into a precious peak. As in the previous passage.

Pavilion of Penglai

Commonly called “Moon over the Qin Tower”

Hidden-Head Verse

Deep and still, empty and serene. It makes one forget to climb the flying pavilion. Ascending the flying pavilion, one naturally reflects inward, dwelling in a silver tower. One can cultivate and refine the numinous elixir together, securely riding the immortal raft and dispelling every evil. With every evil dispelled, how could one let the single point at the crown of the head remain isolated and lost? (This yields the character “water.”)

Danyang’s Rhyme in Reply: “Gather Three, Split the Characters”

Deep and still, empty and serene. It washes clean the Pavilion of Penglai. The Pavilion of Penglai floats and sways, shaking its jade-like tower. Danyang’s medicine is refined in the furnace; all day long, the spirit grows dim and drowsy. When the spirit grows dim and drowsy, one receives the oral formula for the character “jade,” and so will not fall away.

Matching the Rhyme

Clear and still, it gently turns the Pavilion of Penglai. The Pavilion of Penglai is filled with numinous energy; it is no longer a worldly place. A fierce fire blazes, refining the medicine of ascent; at every moment, sounds like a tiger’s roar and a dragon’s cry ring out. The dragon’s cry truly awakens one; from then on, one will never sink again.

Matching the Rhyme

Clear and still, it gently turns the Pavilion of Penglai. The Pavilion of Penglai is filled with numinous energy; it is no longer a worldly place. A fierce fire blazes, refining the medicine of ascent; at every moment, sounds like a tiger’s roar and a dragon’s cry ring out. The dragon’s cry truly awakens one; from then on, one will never sink again.

Matching the Rhyme

Clouds and mists are deep and still, drifting to and fro through the Pavilion of Penglai. Within the Pavilion of Penglai, tiger and dragon coil together, forming a numinous realm of ascent. The Golden Elixir forms of itself; once one first manifests one’s true nature, evil thoughts can scarcely arise. When evil thoughts no longer arise, one’s work is complete and cultivation fulfilled, and one can return to the immortal realm of azure emptiness.

Guest Above the Pool of the Green Lotus

Commonly called “Jade Table,” “Gather Two, Split the Characters”

Only when the gateways are truly sealed can cultivation be considered complete. For a hundred days, one must remain constantly clear-minded and carefree. This austere practice, as bitter as eating ice, is no casual undertaking. Its mystery reveals itself in a state of transcendence. Riding a horse, one gazes ahead with eyes drained of life and spirit. All bonds of affection are cast aside, and one roams at ease. Teach me to share this quiet, refined way of life. Accompanied by immortals, we cultivate together. Riding a horse until the Morning Star appears.

Danyang’s Sequel in Rhyme

Cast away all money and treasures, and wander at ease. Teach me to share this quiet, refined way of life. Accompanied by immortals, we cultivate together. Riding a horse until the Morning Star appears.

Danyang’s Sequel in Rhyme

Cast away all money and treasures, and live a relaxed, carefree life. In truly cultivating the Dao, there is no room for half measures. The mind and spirit grow harmonious and easeful, naturally settling into calm. Riding a horse, one sees Lord Hui. The work of refining the elixir in the furnace is hard to abandon; the practice is like tempering and forging. The mountain recluse Dong—Wang Chongyang’s self-designation—attains a realm of purity and elegance. His radiance shines forth, beyond description. Riding a horse to where the sky is high and the earth vast.

Guest Above the Blue Lotus Pond

This lyric contains lines about “calling to the horse”; Danyang (Ma Yu) was to sing them while walking and while seated in meditation.

At the beginning of the Yuan dynasty, when the Dao was first attained, they had only just met, yet already appeared upright and bright. Later, they became like the warm morning light of Chongyang. They roamed freely through the clear sky, as though they could dwell above the blue heavens. The jade horse Fuyu led the way onto the path to immortality. When the numinous light settled, unmoving, divine radiance gathered, then coalesced into a silver glow that offered protection. Golden flowers were set thickly in the hair, and the figure looked back again and again. Blue-robed luan birds and cranes came together to attend the gathering; the jade horse paused, carrying its rider along the cool path.

Ma Feng suddenly encountered a turn of events, and auspicious signs appeared of their own accord. Harmonious Qi flowed together, warm and gentle. Mercury and lead—alchemical symbols for things such as Yin and Yang brought into union—blended and condensed; the tiger and dragon, often symbols of opposing Yin-Yang forces, coiled together in stillness. The Jade Horse, a wondrous mount symbolizing cultivation, accompanied him. Drawing one another onward, they traveled among clouds and rosy mists.

The foundation of cultivation lies in stillness, where the numinous source gathers. The original spirit (the person’s primal spirit) appears, and celestial spirits offer their protection. The Great Dao can be cultivated to completion, and Neidan (internal alchemy) can be refined. Fellow Daoists from the Pool of Green Lotus came together to attend the gathering. Once the Golden Horse had come to rest, the road led straight into the immortal realm of Penglai.

Guest Above the Pool of Green Lotus [with “Riding the Blazing Horse”]

Since the beginning of time, only those granted special permission have been able to ride this fine steed. It sets out from the source of cultivation, gathering the numinous source in stillness; the original spirit appears, and celestial spirits offer their protection. The Great Dao can be cultivated to completion, and Neidan can be refined. Fellow Daoists from the Pool of Green Lotus came together to attend the gathering. Once the Golden Horse had come to rest, the road led straight into the immortal realm of Penglai.

Guest Above the Pool of Green Lotus [with “Riding the Blazing Horse”]

Since the beginning of time, only those granted special permission have been able to ride this fine steed. It draws its rider onward, circling upward as though the two were celebrating together. The Three Mountains, legendary mountains of the immortals, are firm as bones, with extraordinary strength in their sinews. The horse comes to help, carrying its rider over the towering Hongya cliffs. Thanks to it, the rider escapes deep pits and calamities, adorned with jade reins and golden cicada patterns. It summons clouds and mist, and neighs into the wind, traveling between water and fire. The moonlight lies just ahead, and its four hooves come to a gentle halt. The horse takes on a heavy duty and forms with me a bond in the shared pursuit of the Dao.

Following Danyang’s Rhyme

In time, devote yourself single-mindedly and sit in a circle to cultivate. Even when wading through water or sprinkling it, keep moving through the mud. Why wait for others to offer congratulations at the first and fifteenth days of the month? When there is intention, be willing to do small things; when there is no intention, do not seek to accomplish great things. The horse naturally lends its aid, dispelling past errors. With body and mind clear and energy replenished, calamity will not come. See auspicious clouds hanging low, drifting like flowers. Before the Jade Door and Golden Gate, portals to the immortal realm, the lamps are shuttered. Fellow Daoists from the Pool of Green Lotus come to open the gates. Grateful for this kindness, the horse ultimately brings true achievement to completion.

Guest Above the Pool of Green Lotus: Watching the Rolling Lantern Ball at the Shangyuan Festival

The scene on the Shangyuan Festival, the fifteenth day of the first lunar month, is truly worth seeing. Bank after bank of clouds disperses, revealing a sky as clear as a tabletop of green jade. Open the bright moon in the heart and let the lamp of wisdom shine brightly; sun and moon illuminate one another in a blaze of radiance. A crystal-clear, exquisitely rounded sphere, like one of the Seven Treasures, holds the candle of nature and life at its center. A pair of golden boys display their skill, turning a jade rod; it rides the wind home and rolls into the Penglai Abbey, where immortals dwell.

Danyang’s Continued Rhymes

Quietly contemplate the scene within during the Lantern Festival: the wind scatters the clouds and mist, and the inner world clears like a tabletop of green jade. The heart-moon shines, bright and full; the candle of nature and life glows especially brilliantly. It rolls into the Penglai Abbey.

Danyang’s Continued Rhymes

Quietly contemplate the scene within during the Lantern Festival: the wind scatters the clouds and mist, and the inner world clears like a tabletop of green jade. The heart-moon shines, bright and full; the candle of nature and life glows especially brilliantly. The numinous terrace, where the spirit resides, condenses into a bright sphere of light, within which the light of wisdom shines steadily. It does not let the Three Corpses—Daoist spirits said to dwell in the human body, record misdeeds, and obstruct cultivation—scatter it. Beside the Green Lotus Pond, a visitor comes to turn and admire it; the sphere rolls into the Abbey of Long Life, a Daoist sanctuary symbolizing the pursuit of the Way and longevity.

Immortal in the Yellow Crane Grotto: The Common Fortune-Teller’s Counting Sticks

The numbers on divination sticks correspond to the lines in the hexagrams. I made a special journey to an island in the sea to seek a kindred spirit, so that I might invite Fufeng to come. Do not be surprised that hardships repeatedly arise in cultivation; keep the heart upright and clear. With steadfast resolve, there will be no sorrow or worry, and we will remain companions forever in cultivating the Way of longevity.

Danyang’s Continued Rhymes

When you encounter a principle that needs no deliberation or calculation, you will naturally understand the Tuan, the text that explains the meaning of the hexagrams. I am especially grateful to Wind Immortal for making the journey here to rouse me solemnly. To escape the hardships of the cycle of rebirth, refine the spirit until its radiance shines bright. True joy is forever free of sorrow; may I keep the clouds and rosy mists as my companions.

Immortal in the Yellow Crane Grotto

Cultivate in secret; do not make a show of it. Yet people respect you all the more, and cultivation becomes difficult to set aside. I respectfully confide in Fufeng and agree that we will travel together to the west of the pass. We will build a small hermitage, accumulate our daily practice, and together take the immortal path winding through clouds and mist.

Danyang’s Continued Rhymes

Carry out the work of pure cultivation, and mysterious sweet dew—a symbolic term in Daoist internal alchemy—will naturally arise and remain. I respectfully confide in Fufeng and agree that we will travel together to the west of the pass. We will build a small hermitage, accumulate our daily practice, and together take the immortal path winding through clouds and mist.

Danyang’s Continued Rhymes

Cultivate your practice in stillness and purity, and wondrous sweet dew will naturally arise. The dew falls quietly, nourishing the numinous sprouts and purple mushrooms; gradually, Qi and Shen settle into calm. Be careful to seek guidance from your elders and teachers, and resolve firmly to follow the Way. Diligently cultivate the “Great Medicine” that transcends the world of dust—the fruit sought through Neidan practice. When the work is complete, together set out on the road to the immortal realm of Penglai.

Immortal Within the Yellow Crane Grotto

There is no need to hurry in cultivation; naturally, someone will come to meet you. I have already made the white clouds my companions, often writing lyrics and composing verse. My mind grows clear and pure, gradually becoming peaceful and serene; amid joy, I turn the light inward and contemplate myself. A young immortal attendant stands before me, holding out the Register of Long Life, a book recording the names of the immortals.

Danyang Continues the Rhyme

I understood its flavor and then caught its fragrance, and so encountered an extraordinary opportunity. The Patriarch also said that he had once met two patriarchs, who taught him to write lyrics and verse about cultivation. With single-minded purpose, he set out for Qin Riverland and never looked back toward his hometown. The fire within his heart went out, the smoke and dust dispersed, and his heart became like cold ashes; his name, too, was entered in the Register of the Immortals.

Immortal Within the Yellow Crane Grotto, each of the two poems begins with a “shooing the horse” call

Drive away the crow in the sun and seize the jade rabbit in the moon. Then let crystalline radiance cover the whole body and the Golden Horse come to rest: this is the practice of Chongyang. Yield the former place and reveal the true efficacy; transform form and substance, and attain the genuine wondrousness. Even then, one can still roam freely: the jade horse departs, racing onto the road through the clouds and rosy mists.

Danyang Continues the Rhyme

In the Gui Mao year, I came into the human world, originally an extraordinary rabbit. Punished over a matter of exquisite subtlety, I was placed among humankind; this is the practice Chongyang cultivated. Yield the former place and reveal the true efficacy; transform form and substance, and attain the genuine wondrousness. Even then, one can still roam freely: the jade horse departs, racing onto the road through the clouds and rosy mists.

Danyang Continues the Rhyme

In the Gui Mao year, I came into the human world, originally an extraordinary rabbit. Punished over a matter of exquisite subtlety and sent down to the mortal realm, I lived in the Ma household, willing to cultivate once more. Later I met the Immortal Haifeng, who taught me profound and wondrous principles. Once the Daoist work of the Immortal Within the Yellow Crane Grotto was complete, Ma Feng departed, heading straight for the road to Penglai.

Immortal Within the Yellow Crane Grotto (with “shooing the horse” call)

A fine post horse, so spirited it seems painted, is bound in body by a silver saddle and fitted with reins and restraints. How can it roam freely? Better to run to its heart’s content, snapping the reins and casting off all constraint. Tossing its head and swishing its tail, it cannot keep still in the stable; only as a wild horse can it wander at liberty.

Danyang Continues the Rhyme

A person’s original nature is so subtle that even the finest brushwork cannot portray it. Their expression is solemn and clear, their spirit bright and vigorous. The “mind-horse” within—the restless, agitated thoughts—has settled, and they have long dwelt in ease and freedom. Have shallow gains and fame ever weighed on their heart? They have become an immortal in Yellow Crane Cave, riding a cloud-horse—a symbol of traveling on clouds—and coming and going, often roaming freely.

Immortal in Yellow Crane Cave (with “Herding the Horse”)

I let myself roam among water and clouds, and am willing to release the spirit-ape—the lively, ever-shifting thoughts—to play. Wishing to follow the rosy clouds and roam freely to my heart’s content, I mount a fine horse and sit securely upon a fragrant silk cloth. North or south, east or west—what concern of mine are high places or low? I can come and go everywhere, free and unrestrained. I display my skill with bow and horse, as though I could shoot a shining pearl.

Danyang’s Rhyme in Reply

Because I encountered the Dao, I was able to leave behind the clamor of the dusty world, and now I often roam wildly and play throughout the day. I dance with abandon and sing aloud, letting things follow their own course. My thoughts no longer grow restless; I have reined in the spirit-ape-like mind. True Water—the Yin essence in internal alchemy—rises above, while True Fire—the Yang essence in internal alchemy—descends below. The immortal of Yellow Crane Cave is soon to be perfected, riding a wind-horse as two lights shine in mutual radiance.

Immortal in Yellow Crane Cave (with “Whipping the Horse”)

This is the true realm: the spirit platform, the heart-mind, is clear and bright. I pass in and out of the ethereal void, riding a wind-horse and letting my form drift at will. My spirit-mind is awake and lucid, shining with brilliance. I come and go between the clear sky and blue heavens, riding a cloud-horse, free and untroubled.

Danyang’s Rhyme in Reply

Fully awakened, I am inwardly clear and bright; wisdom is vast, and my mind is at ease. The Great Dao moves and reveals itself naturally. I come and go between the clear sky and blue heavens, riding a cloud-horse, free and untroubled.

Danyang’s Rhyme in Reply

Fully awakened, I am inwardly clear and bright; wisdom is vast, and my mind is at ease. The Great Dao moves of itself; riding a wind-horse, I roam forever. Great waters surge high, and great fires blaze fiercely. The Great Medicine—the essence refined through internal alchemy—shines within the precious vessel, a metaphor for the cultivated body and mind or the alchemical furnace. When the True Nature is realized, one attains long life.

Immortal in Yellow Crane Cave (with “Whipping the Horse”)

In the Hall of the Golden Lotus, a place for Daoist cultivation or teaching, I often sing this lyric myself, always bowing in reverence first. I once said to Danyang, “When I am nearing death, I will tell you these words.”

At first sight of the Green Steel Sword, a point had already been placed on the corpse: When this Green Steel Sword first came into view, a point had already been marked on the body. Set upon the wood, it draws out a thread; “dry horse divination” refers to something that, once damaged, sways in the wind. After obtaining this practice, progress comes gradually; examine yourself again and again each day. In secret moments of joy, only you know; “Heavenly Horse abundance” describes the signs that confirm the cultivation of long life.

The Clear Void Sword is passed down, its meaning marked deep within the heart: Passing down the Clear Void Sword, a symbol of the method of cultivation, makes its essential instructions clear deep in the heart. Golden threads run back and forth across the wood; the image called “horse wind divination” also sways in the breeze. Use the trigrams constantly to trace gradual change, and examine your practice at every moment. To become an immortal in the Yellow Crane Cave, a symbol of attaining the Dao and becoming immortal, the practitioner must follow the cultivation indicated by “horse wind abundance”; with time, its efficacy will gradually become apparent.

The Immortal in the Yellow Crane Cave (with “ye ma”): an acrostic

□ speak of calculations in the verse; □ sweet fluid sprinkles above. □ nurture the numinous, tend the inner fire, and nourish the lotus; □ rein in the mind’s wild horse; □ set aside the whole courtyard. Abundance: its efficacy gradually appears with the passing days.

The Immortal in the Yellow Crane Cave (with “ye ma”): an acrostic

□ speak of calculations in the verse; □ sweet fluid sprinkles above: The verse tells of calculation, and sweet saliva falls upon it. □ nurture the numinous, tend the inner fire, and nourish the lotus; □ rein in the mind’s wild horse; □ set aside the whole courtyard: Cultivate the numinous nature and tend the inner breath, like tending a fire, while nurturing the lotus-like Neidan. Subdue the restless mind and its unruly horse, and give up the courtyard as well. □ the inner elixir is beyond price; □ hangs beside the mountain: The inner elixir is priceless, hung beside the mountain. □ take the trigrams of Zhun and Meng as the thread; □ rein in the wild horse; □ settle together with the moon: Follow the initial and unenlightened states represented by the trigrams Zhun and Meng as a guide, subdue unruly thoughts, and settle in calm alongside the moon. Take apart the character: The final line instructs the reader to disassemble a character and extract the element “bu.”

Danyang’s Rhyme Continuation

□ speak of wind immortals; □ leave me clear-minded and free: Speak of matters relating to immortals and the Dao, leaving me alert and carefree. □ go west to expound the wondrous mystery; □ rein in the horse; □ one must leave the household behind: Go west to expound the mysterious principles and subdue the horse of the mind; to cultivate, one must set aside the burdens of home. □ the fruits of practice are priceless; □ let no worldly affairs weigh on the heart: The benefits of cultivation are beyond price, and worldly affairs should not burden the heart. □ virtue is square and Cao De is round; □ rein in the horse; □ keep level with the moon: Let virtue be upright yet well-rounded; tame the horse of the mind so that it rests in balance alongside the moon. Take apart a character: This instructs the reader to disassemble a character and extract one element.

Once in the Three Ravines of the Jade Furnace

Cultivation must be resolute and fierce; do not leave life and death to the master’s judgment. Should you personally till the field of your own heart? Do not rely on others or hope for a stroke of luck. Leaving the world’s troubles behind requires good fortune; if you cannot let go of the household and remain attached to it, the path of cultivation will be hard to follow. Alone at night, sorrow rises as the long hours pass. Why go searching for mountains of gold and silver?

Danyang’s Rhyme Continuation

Leave the burning house with courage and resolve; make a vow to rescue what remains of this life without delay. The Dantian cannot rely on the original master to till it for you; how can you always count on good luck? It is fortunate to encounter a clear-sighted master; penetrate the mystery through diligent, hidden practice. Even at noon, work as though it were the third watch of the night; as if digging gold from jade, uncover the precious cultivation within.

While living in seclusion in Ninghai, I relied on someone as my support. I befriended the rosy-clouded immortals and became a companion among the clouds. My mind was clear and bright: what good fortune. Since I was fortunate enough to meet an enlightened master, I should understand the wondrous principles and work diligently in secret. Then I can regard noon as the third watch of the night, split open the jade, and draw out the gold hidden within.

Hidden Head: “The Jade Furnace, Three Ravines”

While living in seclusion in Ninghai, I relied on someone as my support. I befriended the rosy-clouded immortals and became a companion among the clouds, taking a clear and bright state of mind as my proof. Once settled, I put aside sensual desire and purified the inner spirit and Qi, along with the “Mysterious Female,” the Daoist name for the subtle source that nurtures life. The practices of raising fire and lowering water blend with one another, and within them lies a realm of effortless swimming. Read by taking apart the character “yong.”

Danyang Continues the Rhyme

I left my hometown of Ninghai and relied on holding fast to what is true. I took the Three Teachings—Confucianism, Buddhism, and Daoism—as good friends, and the sunlight within my heart as my proof. I understood purity without defilement and experienced profound clarity. Within, I cultivated the timing of the fire, joining the Tiger and Dragon together until they consumed one another. Once the practice formula was passed on, I could swim at ease. As above.

Hidden Head: “The Immortal in the Yellow Crane Cave”

Watching the lamp flame, I illuminate my own heart. I refine pure Yang Qi until it is like a bright mirror. As its light shines on others, it turns back to illuminate myself and dispel distracting thoughts. My mind and spirit are alert, and within I am clear and radiant. The flame gleams like a silver lamp; the state of mind is still as a mirror. It is as though I gather in the light and do not let it wander freely. My mind and spirit are alert, and I contemplate the true scene within. Read by taking apart the character “jing.”

Danyang, Having Gained Insight from a Lamp, Carefully Continues the Previous Rhyme

In the lamplight, I understand the principles passed down through the tradition and cultivate a state of mind true and bright as a mirror. I let light fill body and mind and scatter the darkness. My mind and spirit are alert as I contemplate the clear, luminous realm within, like a wheel of wind. Within appears a lamp’s light, beautiful as fine jade; the state of mind is still as a young spirit.