《重阳真人授丹阳二十四诀》

Composed by Wang Zhe, Chongyangzi of the Zhongnan Mountains.

Ma Danyang asked Patriarch Chongyang, “How should one understand such expressions as ancestor and progenitor, nature and life, root and base, dragon and tiger, lead and mercury, the knife-measure, the Metal Sire and the Yellow Matron, the infant and the fair maiden, dragon and snake, the mind-monkey and the will-horse, guest and host in awakened illumination, the Most High, the Three Treasures, the Nine Stars, the Five Firmnesses, the Three Powers, the firing times of extraction and addition, the Golden Elixir (Jindan), departure from the Three Realms, the seven returns, and walking, standing, sitting, and lying down?”

The Patriarch replied, “‘Zong’ refers to original nature, and ‘zu’ refers to the root of life; together they are called ‘ancestor and progenitor.’”

Danyang asked again, “What is meant by seeing nature and life?”

The Patriarch replied, “‘Nature’ is the original spirit, a person’s fundamental Shen (spirit), and ‘life’ is the original Qi (vital energy), a person’s innate vital energy. This is what is called ‘nature and life.’”

Danyang asked again, “What is meant by root and base?”

The Patriarch replied, “The root is nature, and the base is life.”

Danyang asked again, “What are the dragon and the tiger?”

The Patriarch replied, “Shen is the dragon, and Qi is the tiger; that is, nature and life.”

Danyang asked again, “What are lead and mercury?”

The Patriarch replied, “Lead is the original spirit, and mercury is the original Qi. This is what is called ‘lead and mercury.’”

Danyang asked again, “What are meant by the Metal Sire and the Yellow Matron?”

The Patriarch replied, “The Metal Sire is the heart, and the Yellow Matron is the spleen.”

Danyang asked again, “What are meant by the infant and the fair maiden?”

The Patriarch replied, “The infant is the liver, and the fair maiden is the lungs; together they are called ‘the infant and the fair maiden.’”

Danyang asked again, “What is the mind-monkey and the will-horse?”

The Patriarch replied, “The mind may be compared to a monkey, and the intention may be compared to a horse.”

Danyang asked again what is meant by “guest and host, awareness and illumination.” The Patriarch replied that the guest refers to life (ming) and the host to nature (xing). To be able to distinguish the true from the false and to maintain awareness is awareness and illumination; this is the expression of one’s own luminous clarity and unobstructed understanding.

Danyang asked again what is meant by “dragon and snake.” The Patriarch replied that the dragon refers to nature and also to the kidneys, while the snake refers to the excellent Qi (vital energy) within the heart—vital energy that is fine, good, and pure—and that it cannot be separated from nature.

Danyang asked again what is meant by the “Three Treasures.” The Patriarch replied that the Three Treasures are of two kinds, outer and inner. Dao (the Way), Jing (scripture/classic), and the Master are the outer Three Treasures; the inner Three Treasures are Jing (essence), Qi, and Shen (spirit).

Danyang asked again what is meant by “the Most High.” The Patriarch replied that “tai” means vastness carried to its utmost extreme, and “shang” means lofty honor carried to its utmost extreme; it is therefore called “the Most High.”

Danyang asked again what is meant by “leaving the household.” The Patriarch replied that not being bound by attachments of every kind, and preserving one’s own luminous clarity, is what is truly called leaving the household. What is meant here emphasizes an inner release from entanglement, and does not refer only to leaving one’s family.

Danyang asked again what is meant by “cultivation and practice.” The Patriarch replied that “cultivation” means cultivating the Dao of the true body, and “practice” means acting in accordance with the Dao of nature and life; it is therefore called cultivation and practice.

Danyang asked again what is meant by “long life without death.” The Patriarch replied that when true nature is not disturbed, is not caught up in attachments to conditions and affinities of every kind, and neither comes nor goes, this is long life without death.

Danyang asked again what is meant by the “Dao.” The Patriarch replied that the root of nature and life is originally without gain or loss; it is so profound that it cannot be measured, and so mysterious that it is hard to put into words. This is the Dao.

Danyang asked again what is meant by “clarity and stillness.” At this point the original text records only the question and does not record the Patriarch’s reply.

Danyang asked again what is meant by the “Dao.” The Patriarch replied that the root of nature and life is originally without gain or loss; it is so profound that it cannot be measured, and so mysterious that it is hard to put into words. This is the Dao.

Danyang asked again, “What is meant by clarity and stillness?” The Patriarch replied, “Clarity and stillness are of two kinds, inner and outer. Inner clarity and stillness means that no stray thoughts arise in the mind; outer clarity and stillness means not being stained or encumbered by the turmoil of the external world.”

Danyang asked again, “What is meant by the Three Lives?” The Patriarch replied, “The Huangting Jing (Scripture of the Yellow Court) says: preserving Jing (essence) corresponds to the Celestial Worthy of Primordial Beginning; preserving Shen (spirit) corresponds to the Most High Lord of the Dao (Taishang Daojun); and preserving Qi (vital energy)—the vital breath of life as spoken of in Daoism—corresponds to the Most High Lord Lao (Taishang Laojun). These are called the Three Lives. If one seeks the Three Lives apart from these three, one will only waste one’s effort. Shen and Qi are originally one. The Most High also left an expedient method, so that people might transform themselves and cultivate the human Way. Among the three, the Emperor Lord of the East corresponds to the heart, and the Great Emperor who transforms and nurtures the spirits of the ten directions corresponds to the kidneys. Beyond this, there is no need to seek anything further.”

In the heavens there are nine stars, and in the human body there are nine orifices (the apertures of the eyes, ears, nose, mouth, and the like). Heaven has four seasons, and the human body has the four limbs, its four great parts. Heaven and earth are constituted of four elements—earth, water, fire, and wind—while the human body corresponds to the heart, Jing, Qi, and the body. Heaven, earth, and humanity each have five firmnesses: the five firmnesses of the earth are the Five Marchmounts, and the five firmnesses of the human body are the liver, gallbladder, spleen, lungs, and kidneys. Heaven, earth, and humanity also each have the Three Powers.

Danyang asked, “What are the nine stars?” The Patriarch replied, “They are the seven primal stars of the Northern Dipper, together with the Assistant Star on the left and the Aide Star on the right, collectively called the nine stars.”

Danyang asked, “What is meant by the earth having five firmnesses?” The Patriarch replied, “Hengshan (Mount Heng of the north), Hengshan (Mount Heng of the south), Mount Dai, Mount Hua, and Mount Song—these are the Five Marchmounts.”

Danyang asked again, “What is meant by the human being having five firmnesses?” The Patriarch replied, “The liver, the gallbladder, the spleen, the lungs, and the kidneys.”

Danyang asked, “What is meant by heaven having four seasons?” The Patriarch replied, “Spring, summer, autumn, and winter.”

Danyang asked again, “What is meant by the human being having four seasons?” The Patriarch replied, “The four limbs, that is, the four major parts of the human body.”

Danyang asked what is meant by heaven having four seasons. The Patriarch said: spring, summer, autumn, and winter. Danyang asked again what is meant by human beings also having four seasons. The Patriarch said: a person’s four limbs and the four basic constituents of the body, also called the “Four Greats.”

Danyang asked what is meant by heaven and earth having earth, water, fire, and wind, and by the human body likewise having earth, water, fire, and wind. The Patriarch said: to speak of heaven and earth as having earth, water, fire, and wind refers to the Five Phases (wuxing) of Metal, Wood, Water, Fire, and Earth. To speak of the human body as having earth, water, fire, and wind is to compare the heart to fire, Jing (essence)—the vital essence of life—to water, Qi (vital energy) to wind, and the body to earth.

Danyang asked what is meant by the Three Powers. The Patriarch said: the Three Powers of heaven are the sun, the moon, and the stars; the Three Powers of earth are Yi, Bing, and Ding; and the Three Powers of the human body are Jing, Shen (spirit), and Qi, the vital essence and energy of life as spoken of in Daoism. Moreover, the eyes are like windows, the mouth is like a gate, and the heart and kidneys are like the sun and moon. The root of cultivation lies in oneself; there is no need to seek it outside the body.

Danyang asked what is meant by the firing phases of withdrawing and adding. The Patriarch said: clearing away all defilement and distracting thoughts, while letting Shen and Qi constantly remain so that one’s original nature is not obscured—this is called the “firing phases of withdrawing and adding.” In Neidan (internal alchemy) cultivation, this is a way of speaking about regulating body and mind and mastering the progress of practice.

Danyang asked what is meant by leaving the household. The Patriarch said: the Laozi says, “If a person can remain constantly clear and still, heaven and earth all return.” One who can cultivate and accumulate meritorious practice and nurture true De (Virtue/Power) has left the household. Here, “leaving the household” emphasizes cultivating the Dao (the Way) in clarity and stillness, and accumulating merit while cultivating virtue.

Danyang asked what is meant by the Seven Returns of the Most High. The Patriarch said: first, speak little, so as to nourish inner Qi; second, restrain mind and nature, so as to nourish essence Qi; third, keep the diet plain and light, so as to nourish blood Qi; fourth, refrain from anger, so as to nourish lung Qi; fifth, keep food and drink balanced and suitable, so as to nourish stomach Qi; sixth, lessen thought and worry, so as to nourish liver Qi; seventh, reduce cravings and desires, so as to nourish heart Qi. This is the “Seven Returns of the Most High.”

Xu Shenweng (a Daoist practitioner) comments: When the spirit is settled, the mind is free of vexation, and saliva is also reduced, this counts as having attained a certain level of skill in cultivation. This is likewise the shared intent of the sages of the three teachings—Confucianism, Buddhism, and Daoism. When ordinary people leave home to cultivate, cut off concern for fame and profit, and let go of emotional attachment and desire, the mind becomes empty and still. When the mind is empty and still, the Qi (vital energy) can settle; when the Qi settles, the Shen (spirit) becomes clear and bright; when the Shen is clear and bright, De (Virtue/Power) can accord with the Dao (the Way), and the Dao is thereby made manifest.

Confucius speaks of humaneness, righteousness, ritual propriety, wisdom, and trustworthiness. One who cultivates should practice them in this way: be humane without abandoning others, uphold righteousness without being defiled, observe ritual without regarding oneself as superior, possess wisdom without contending for dominance, and cherish sincerity without speaking false words. The Diamond Sutra says that the “samādhi of non-contention” (a state of meditative concentration in which one raises no dispute and the mind does not compete) is the most supreme in the human world.

If one who cultivates can make the mind pure and clear, the Shen will naturally be luminous. Perfected Jin (a Daoist practitioner) says: “A clear mind and a still intention are the road to heaven; a scattered mind and a neglected spirit are the gate of hell.” Master Danyang (Ma Danyang, a disciple of Wang Chongyang) says: “Know that whether one ascends to heaven or enters the earth, and whether one moves toward good or toward harm, the decisive factor in every case is the mind.”

Mencius says: “I am skilled at nurturing my own vast and upright Qi, and therefore I can keep my will unshaken.” The Most High (the honorific Daoists use for the supreme deity) says: “If one who leaves home to cultivate cannot subdue one’s own mind, then even after a hundred years of practice one will find no place of return.” Perfected Chongyang (Wang Chongyang) says: “If one who leaves home to cultivate cannot subdue one’s own mind, and instead becomes entangled once more in worldly causes and conditions, the Dao and De will be impaired.” The Book of Nature and Life (a Daoist classic on cultivating nature and refining life) says: “Cleanse the inner mind and face the Great Dao with a reverent heart—this is the root of all things.” A scripture (Jing) says: “When the deluded mind arises, original nature is obscured; when the deluded mind ceases, original nature appears.” Bringing the deluded mind to rest is a precious state. The scripture further says: “All worthy ones should first seek to understand their own mind. The fundamental substance of the mind is the Dao, and the Dao is the mind; outside the mind there is no Dao, and outside the Dao there is no mind.”

Here ends the Twenty-Four Instructions Transmitted by Perfected Chongyang to Danyang.