《雲笈七籤》Vol. 93

The Hongfan ranks longevity first among the “Five Blessings”; to live to a hundred is regarded as a great blessing bestowed by Heaven. By comparison, immortals can transcend the dusty world and attain endless life, so their blessing is beyond all comparison. That being so, why do people in the world so often fail to value the way of long life?

Let me try to explain the reasons. People of below-average capacity, down to ordinary commoners, are mostly like birds and beasts or insects: they know only birth and death and do not understand deeper principles. When they hear of the way of immortality, they mock one another. Those above average capacity, on the other hand, are constrained by the teachings of names and the rites and laws, busied with the Three Bonds and Five Constants—the ethical norms of traditional society—and have no leisure to attend to the way of immortality; even if they have heard of it, they often believe without firmness. Those who can stand forth, refuse to let themselves sink into worldly distractions, and devote themselves single-mindedly to cultivation are perhaps only one among millions. Moreover, cultivators often act in secrecy, and those who attain the Dao leave no trace, so few in the world know the methods of cultivating immortality. This is truly lamentable.

Formerly, Sang Jiao asked Juanzi: “Since ancient times it has been said on the one hand that all people die, and on the other that some can become immortals. How should these two claims be understood?” Juanzi replied: “Both situations exist.” Since both situations exist, it shows that the principle is not untenable; and since the principle holds, the way of immortality can also be reached through learning and cultivation.

Ji Kang once said that immortals may be endowed at birth with extraordinary constitutions and that not all can necessarily attain it through accumulated learning and cultivation. But matters are not limited to a single case: some succeed without study or cultivation because their innate endowment is exceptional; some succeed only through cultivation because their efforts have accumulated to fullness; and some cultivate but fail because they are diligent at first and slacken later, unable to persevere to the end. These three cases each have their causes and cannot be lumped together.

People live between Heaven and Earth and are plainly different from the other myriad kinds. Once the mind is moved in sympathy, there is a response; once thought is concentrated, one can communicate with external things. When Geng Gong held his knife and prayed, spring water gushed forth from level ground; when Li Guang shot his arrow, the arrowhead sank deep into stone. These are things that happen when sincerity is concentrated: at a single stroke, earth and stone respond, like a shadow following its form or an echo answering a sound. How much more, then, if one long cherishes a sincere heart in cultivation, would the Zhenjun—the perfected spirit who has attained the Dao—not secretly assist? This hidden assistance can set a person on the road to deathlessness.

Who, then, is the Zhenjun? It is Taishang, the supreme deity revered in Daoism. He is the root of the divine and the highest sovereign, dwelling alone before the deep and obscure, the mysterious and distant, sitting high above Ziwei, the celestial imperial dwelling, and secretly protecting all beings. There are also relevant sayings in the Shi (Classic of Poetry)…

The Lord on High (Heavenly Emperor) issued an edict, saying: Heaven clearly observes all things, rewards good and punishes evil, and never errs in the slightest. Yet how can those who are deluded or awakened fathom its root? People live day by day but do not understand this principle; they turn away from the root and chase the branches, and so they grow ever farther from the immortal Dao.

There are seven ways people distance themselves from the immortal Dao, and seven ways they draw near to it. People of the present age have not yet glimpsed the mysterious gate or penetrated the profound principle, yet they follow the crowd in regarding extinction as real and generation as illusory. They value only nature and life and the body, and take the descent toward death as a matter of course. They do not know that heaven and earth are the storehouse of the Yi (Book of Changes); if heaven and earth are destroyed, the transformations of the Yi can no longer manifest. Body and Qi (vital energy) are the dwelling place of nature and life; if body and Qi decay, nature and life have nowhere to remain. If nature and life have nowhere to remain, where am I? This is the first way of distancing oneself from the immortal Dao.

Next, some believe that becoming immortal must have an end, and that one will ultimately still sink into ruin and perish. This is the second way of distancing oneself from the immortal Dao. Their wisdom is benighted, and they cannot distinguish the true from the false, so they believe in delusive doctrines. How could they know that all formed things arise from the empty, still, and formless; that emptiness accumulates and gives birth to Shen (spirit); that the workings of Shen gestate Qi; that as Qi congeals it gradually becomes manifest; and that, accumulating layer upon layer, it forms the body. Once the body is established, the spirit dwells within it, and thus one becomes human.

Therefore, if one lets life follow the current and sink into transmigration, one will ultimately die; if one reverses course and traces back to the source, one can become immortal. Thus, in seeking the true Dao one must refine the body; when the body is made pure, it can unite with Qi. In preserving the great Dao one must refine Qi; when Qi is made pure, it can unite with Shen. When body and mind merge with the great Dao, this is called attaining the Dao. The great Dao is originally boundless; how could the immortal Dao have an end? People throughout the world are deeply deluded and never awaken. This is the second way of distancing oneself from the immortal Dao.

Next, some forcibly assert that life and death are one and the same, and mistakenly take memories of past lives as awakening to the truth. They hold that the body must inevitably decay and scatter, but regard the transmigration of the hun and po souls as its function; they loathe this present physical body and only calculate the body they will obtain in the next life. How could they know that life enters the great furnace of creation and is forged by the power of Yin-Yang; that the wandering soul migrates and transforms, attaching itself to another body; that the spirit returns to a different kind, and consciousness no longer remembers its former body. It is like a bird turning into a fish or a fish turning into a bird: each follows where it belongs, and they do not connect with one another. Even a transformation of the body cannot be perceived, let alone the making of a new body after death. This is truly lamentable, yet people in the world do not grieve. This is the third way of distancing oneself from the immortal Dao.

Next, some regard high office and noble status as success, and fame and merit as immortality; they indulge in beautiful women and music, and greedily seek fine clothes and delicious food. They think that accumulating family property is a long-term plan, and that leaving estates to descendants is a far-sighted strategy. How could they know that prosperity must decline, that high position brings danger, that what is gained will ultimately be lost, and that what is achieved will ultimately be diminished. They take these things as reliable supports, yet set aside the principle of purity, stillness, and emptiness...

Being willing to set worldly matters aside, nurturing body and mind with tranquility and wisdom, according with one’s original nature and penetrating the true Dao—this is the fourth circumstance of being far from the immortal Dao.

Next, some people are held in thrall by desires while in the prime of life, and only after their hair has turned gray do they give rise to the wish to seek longevity. Although they begin cultivation and study only then, their bodies have already been damaged and have not yet been restored through replenishment; their long-accumulated habits have not been eliminated either, and they merely make superficial refinements. Secretly they admire the reputation of seeking the Dao, but in reality they run counter to the true Dao. They can neither have their names removed from the register of death nor be entered into the mysterious immortal register (xianji). As the years gradually pass, the great limit soon arrives, and only at the very end do they blame the gods. This is the fifth circumstance of being far from the immortal Dao.

Next, some people hear that the Great Elixir (Dadan) can enable a person to sprout feathers and become an immortal, and that taking medicines can extend life and prolong years; thereupon they hastily refine elixirs and burn drugs, diligently gathering and processing plant and herbal medicines. They repeatedly exhaust their family fortunes in refining the Eight Minerals (Bashi), the mineral medicines used in alchemy, yet the elixirs are hard pressed to produce any effect; nor do they understand that the Golden Liquid (Jinye), the immortal medicine of Daoist cultivation, must be transmitted through secret formulas by one who has attained the Dao, and that Zhiying (mushroom essences, such as lingzhi and other immortal medicines) must likewise rely on the Qi of the Dao. They do not investigate the root but expend effort on branches and twigs, and in the end accomplish nothing, instead saying that the ancients deceived them. This is the sixth circumstance of being far from the immortal Dao.

Next, some people are within the Daoist gate but their hearts sink into the dust of the world; in action they violate precepts and prohibitions, and in stillness they do not cultivate. On the surface they win a reputation for pure and quiet cultivation, but inwardly they harbor wicked schemes. People may perhaps be deceived, but the divine spirits cannot be blinded. This is the seventh circumstance of being far from the immortal Dao.

As for those whose nature delights in the mysterious, the empty, and the still, and who have few desires and little appetite for pleasures: they do not regard glory, splendor, wealth, and rank as worth treasuring, nor do they force themselves to put on an air of lofty purity; nor do they regard licentious indulgence and perverse deviation as desirable, nor do they deliberately suppress evil thoughts to pretend to be upright. They take supreme benevolence as their foundation, their hearts are profoundly quiet, they transcend the turbidity of the world and dwell in the realm of the true Dao; their minds are fastened on the Dao, and they take Wuwei (non-action) as the principle of conduct. This is the first circumstance of approaching the immortal Dao.

Next, some people admire what is lofty and distant and revere the ancient Dao, deliberately urging themselves to guard the Dao and put it into practice. They know that glory, splendor, wealth, and rank are only temporary lodgings, so they regard them lightly and do not cling to them; they know that sounds and colors harm body and mind, so they abandon them and do not greedily seize them. They cut away evil thoughts that damage body and mind, accumulate hidden virtue, restrain anger and desire, and are not shaken by slander or praise; they dwell among mountains and forests to cultivate the pure and quiet true Dao. This is the second circumstance of approaching the immortal Dao.

Next, some people occupy official posts and salaries, yet their hearts yearn toward Dao and De; they serve superiors with loyalty and treat subordinates with righteousness. They are strict with themselves and generous toward others; they are kind, respectful, and gentle, widely giving and loving the multitude. Outwardly they can blend into the noisy and turbid life of the world, while inwardly they preserve clarity and quiet; secretly they do good and concentrate on cultivation, cherish life, and also understand birth and death. This is the third circumstance of approaching the immortal Dao.

Next, some people live behind a humble brushwood gate, free and unconstrained, content with poverty and lowliness. They harbor the talent to order the world and succor the people, yet appear detached and without seeking; their learning penetrates past and present, yet their mind is broad, empty, and still. They accept neither titles nor salaries, and steadfastly...

The fourth type of person esteems transcending the mundane and takes the preservation of life as the essential task; thus they approach the immortal Dao.

The fifth type of person is endowed with outstanding intelligence and distinguished, uncommon character. They exert themselves without resorting to cunning, are skilled in responding to whatever confronts them, and nothing they attack remains unconquered; in a single battle they can win. Thereafter, they settle the body in tranquility, preserve the Shen (spirit) through harmony, and reach the true realm through pure sincerity; thus they approach the immortal Dao.

The sixth type of person regrets past faults, cleanses the mind, and begins life anew. Though they may have erred in youth, they still hope in later years to guard integrity; they use merit to make up for faults, so that faults are eliminated and achievements become complete; they use the right path to change crooked conduct, so that evil thoughts recede and right thoughts are established. They do not alter their integrity even in hardship, do not disturb their Shen even amid clamor, and focus only on the subtle. Accumulating day by day, they manifest De (Virtue) through sincerity; thus they approach the immortal Dao.

The seventh type of person is supremely loyal, filial, steadfast, and incorruptible. The Zhen’gao (Declarations of the Perfected, a Daoist scripture) says that such people need not undergo cultivation to reach this state naturally. Bi Gan had his heart cut out yet did not die; Huifeng drowned and then came back to life; Boyi, Shuqi, Zeng Shen, Xiaoji, and others—though the world saw them perish, it seems to see their Dao still continuing. All such people may be ranked among the character of immortals and are called “concealing their forms and secretly transforming”; even after death they are not forgotten. By their innate nature they naturally approach the immortal Dao.

To abandon those seven behaviors that distance one from the immortal Dao and choose these seven qualities that approach it is called pulling oneself out of the pit, emerging from the place of sinking, smashing the carriage that invites disaster, and mounting the carriage that leads to blessing. Only then can one begin to tread the road to the realm of immortals.

From this, one can know where Yuanming (the source of life) lies and understand where orthodox Qi comes from; one can make the mind empty, still, concentrated, detached, and peaceful, and make body and mind accord with original nature; exhale the stale Qi within and draw in the fresh, thereby harmonizing the Shen. Then, with a lofty, empty, and still state of mind, one maintains stability, and with good medicine one nourishes and supports it, so that both inside and outside of the body are regulated and aided, and both form and Shen are transcended. Even if one has not yet ascended, I would certainly say that such a person has already spread wings and soared above the vermilion clouds.

The Dao is wuwei (non-action) and formless, yet it has feeling and nature. Therefore it is said: “If a person longs for the Dao, the Dao also longs for the person.” The Dao does not betray people; people betray the Dao. These words are indeed profound in meaning.

Worldly people regard the substance of the Dao as mysterious and empty, and so they value “Non-being” and slight “Being”; people rely on concrete form and endowment, and so they grasp only “Being” and forget “Non-being.” How do they know that “Being” arises from “Non-being,” and “Non-being” is also made manifest through “Being”? Only when Being and Non-being merge into one is the highest realm reached. Therefore, empty stillness and deep remoteness are the image of the Dao’s formlessness; Heaven and Earth, the sun, moon, and stars are the image of the Dao’s form. If one takes only ultimate emptiness as the mysterious, one cannot explain such functions as exhaling and inhaling original Qi, cycling Yin-Yang, generating Heaven and Earth, and moving the sun and moon. Therefore, “Non-being” relies on “Being” to exert its function, while “Being,” in turn, by means of “Non-being”…

Heaven and Earth cover and support the myriad things, and thus endure long; the true sage, too, can transcend death, so life is the great De (Virtue/Power) of Heaven and Earth. From this we see that the vastness of the cosmos and the flourishing of the myriad things all serve to let us live. If one were to scatter like smoke and vanish like ashes, how would that differ from the vault of Heaven collapsing and the Earth sinking? Things that possess only a bright name are not truly mine. Therefore death is the great calamity of Heaven, Earth, and humanity. Who can escape this calamity, brush off their garments and leave the dusty world, and dwell alone as a neighbor to the Dao (the Way)? Is the Dao far away? Once one reaches this point, one can draw near to it.

The realm of utmost emptiness holds subtle principles; it must await resonance before manifesting its numinous efficacy, just as metal and stone can produce sound but ring only when struck. Therefore one should open one’s heart and align it with that empty realm. Only when the heart is empty and still can one rely on extreme stillness to accumulate resonance; once resonance occurs, there is penetration, and after penetration the cosmos becomes peaceful and stable, and heavenly light appears. Form and original nature support each other, and this function is inexhaustible.

The physical form that humans receive models Heaven and Earth; the five viscera and six bowels, the hundred vessels, the joints, and the four limbs are all dwelling places of the Shen (spirit), each with its own ruler and guardian. Preserve and nurture them, and they function; neglect and discard them, and they cease to function. With them, life continues; without them, life ends. Therefore one should abandon death and seek life.

If one can recite the Golden Book of the Great Emperor, study the jade chapters of Dongzhen (the Cavern of Perfection), gather Diyi (the essential that governs the body’s Shen and Qi) in the Crimson Palace (the Qi residence in the body), install the Three Primes (sanyuan; the Qi of the upper, middle, and lower primes in Daoism) in the Purple Chamber (the Shen chamber in the body), absorb the essences and radiant Qi of the sun and moon (the two luminaries), and ascend the numinous cord of the Seven Primes (qiyuan; spiritual powers symbolized by stars such as the Big Dipper), then once one’s Dao practice is complete and one’s merits are fulfilled, even without taking the Langgan Great Return Elixir, one may fly aloft and ascend.

These paths of cultivation can all lead a mortal to become an immortal and an immortal to become a Zhenren (True Person). A Zhenren united with the Dao is called a Shenren (Spirit Person). A Shenren can appear and vanish, conceal and shine; transcending the domain of creation and transformation, they enter Tai Mo (the vast, deep, and remote realm of the source). They do not deliberate, yet illuminate all; without wings, they fly freely. They roam in the Pavilion of Bright Clouds and feast in the Hall of Feathered Radiance; their joy endures as long as Heaven and Earth, and their lifespan is as immeasurable as Taixu (the Great Void).

This principle is recorded in golden slips; how then can its profound and hidden contents be casually proclaimed? Those fond of learning should open the jade casket and seek the mysteries within.

Moreover, the loyalty, filial piety, compassion, and love upheld by the Confucians and Mohists are also valued by the immortal tradition. When cultivation succeeds, blessings can extend to rulers and nobles, bless one’s ancestors, and pass down to descendants. Among these three, which is most important?

Alas, the affairs of remote antiquity are no longer easy to examine in detail. From the time of Emperor Xi (Fuxi) and Xuanyuan (the Yellow Emperor) onward, in what era have figures such as Guangchengzi, Chisongzi, Lingwei, and An Qisheng been absent? The deeds of remote antiquity are recorded on bamboo and silk; those of recent times can be known from what has been personally seen and heard. The deeds of those past and present who succeeded in cultivating the Dao are clearly visible; the way of the immortals can indeed be learned, and the evidence is plain. Why then do the gentlemen not strive to practice it?

Treatise on the Nature of the Dao

The Heavenly Worthy said to Shancai: “Good man, the cause for cultivating what I call the ‘Ocean of Emptiness’ is Dao-nature (the root nature for attaining the Dao that all sentient beings inherently possess). Dao-nature has no arising or cessation; because it has no arising or cessation, it is called the Ocean of Emptiness. The nature of the Ocean of Emptiness does not fall under cause and effect, and therefore it can break through afflictions. For this reason, it is called cultivation.”

Shancai asked again: “You say that Dao-nature has no arising or cessation. Then do sentient beings possess Dao-nature in common or individually? If it is common, then when one person enters the Ocean of Emptiness Treasury, all sentient beings should enter at the same time. For example, if there are many enemies, as soon as one person can reconcile with them, everyone is reconciled. Is Dao-nature also like this—when one person harmonizes Dao-nature, are all sentient beings harmonized along with it?”

The Heavenly Worthy replied: “The Dao-nature of sentient beings is neither one nor two; it is ultimately equal, like empty space. All sentient beings possess it in common.

“In deep mountains there is a treasure called the Supreme Victorious Treasure. If a person obtains it, he becomes wealthy. The Dao-nature of sentient beings is also like this.”

Shancai asked again: “Is the Supreme Victorious Treasure one item or many items? If there is only one, then after one person obtains it, the treasure in the mountain should be used up. Why then can it still be said that all sentient beings who cultivate the pure precepts can all enter the One Vehicle Ocean of Emptiness Wisdom Treasury? If there are many, why then is it said that Dao-nature is like the Ocean of Emptiness and does not belong to any particular concrete thing?”

The Heavenly Worthy replied: “Good man, for example, a road, whether broad or narrow, can be walked on by all sentient beings without hindering one another; the Dao-nature of sentient beings is also like this. Again, for example, a precious pearl has only one gate, and many people come and go through it without crowding; no one can destroy the pearl and carry it away. The Dao-nature of sentient beings is also like this. Again, for example, a bridge can bear travelers whether they are light or heavy; the bridge itself does not thereby increase or decrease. The Dao-nature of sentient beings is also like this.

“Again, for example, salt flavor placed into various things, even water, can make them salty; the things are not called salt, nor is salt called those things. Even when salt dissolves in water, although the name changes, the nature of salt does not disappear. Within the five flavors, saltiness can be present in all; when a person drinks water, the salty taste is very evident, yet the salt in the water cannot be seen.”

The Dao-nature (the inner nature of the Dao) of sentient beings is likewise so: it pervades the five destinies (the five kinds of rebirth destinations). Although sentient beings in the various kinds have different lifespans and bodily forms, the Dao-nature remains always the same, without distinction.

On the Three Marks

The Scripture of the Ocean of Emptiness and Treasury of Wisdom says that the three marks are the mark of existence, the non-mark of existence, and the non-mark of non-existence. If one can clearly contemplate these three marks, one can enter the source of wisdom.

The methods of contemplating the three marks differ from one another: some sentient beings begin by contemplating the “mark of existence” and then reach the “mark of non-existence”; others begin by contemplating the “mark of non-existence” and then reach the “mark of existence”; still others, with a settled mind, do not fall into the previous two marks yet can perceive existence and non-existence.

Good man, if someone’s mind always reasons from “existence” to “non-existence” and holds: “I see all things presently appearing as existent, but ultimately they must return to non-existence. One should know that everything is empty and nothing is real”—such a person has neither clear and settled wisdom, nor the wisdom of contemplating emptiness, nor the wisdom of responding to things. This person belongs to the “annihilationist view” (the view that everything ultimately comes to nothing). He seems to have wisdom, but in fact he contravenes the essential meaning.

If someone’s mind always reasons from “non-existence” to “existence” and holds: “All things in the world arise from non-existence; originally they did not exist, but now they do. Then by what do they arise? They must arise from non-existence.” He therefore thinks that non-existence entirely contains existence; since existence is present, everything is no longer non-existent. One should know that this person belongs to the “narrow view” (a biased view). Although he considers himself wise, in fact he too has lost the essential meaning.

If someone always observes existence and non-existence from “neither existence nor non-existence” and holds: “Sentient beings in the world are neither existent nor non-existent. If we say they are existent, they ultimately return to non-existence; if we say they are non-existent, they are plainly present now. That being so, there is no fixed criterion.” Because the view is unsettled, one cannot thereby obtain the karmic fruit of being born in the human or heavenly path. One should know that the bodily forms within the six realms (the six destinations of sentient rebirth), when the form appears, are existence, and when the form perishes, are non-existence. Observing in this way is called a “fixed view”; it is not true wisdom. All three views above have lost the root of wisdom.

Good man, if someone, while contemplating these three marks, thinks: “I observe that all is non-existent; this is merely still and empty, unable to produce the myriad things; it is blank and unmoving, and cannot produce any sympathetic response”—Good man, this is like a great mountain being able to raise clouds and send down rain. That existence arises from existence is certain and beyond doubt; one should know that non-existence cannot give rise to non-existence. ...

Next, observe “the existent” and “form-substance”: what is called “the existent” is simply this physical thing before us; this form has a concrete shape, and apart from form there is nothing that can be called “existent.”

Then observe “neither existent nor nonexistent.” Good man, this is like the sound of the wind: the sound of the wind spreads through the four directions, yet the form-substance of the wind itself cannot be said to be nonexistent, for there really is wind; but the form-substance of the wind also cannot be directly grasped. If one says the wind truly exists, it has no fixed form, nor can one cling to it as a substantial entity. The sound of the wind is likewise so. One should understand that these things can be called neither existent nor nonexistent. If a student of cultivation observes in this way, he may also thereby lose the root of wisdom.

Good man, some again observe from three aspects and establish four understandings: subtle “nonexistence,” subtle “existence,” gross “nonexistence,” and gross “existence.” Naturally, from this one can recognize “neither existent nor nonexistent.” What is subtle “nonexistence”? It is Dao-nature (daoxing), the nature of the Dao. Why is Dao-nature called subtle “nonexistence”? Because it is profoundly still and silent, and yet able to resonate. If one abides in profound stillness and observes all existents, one sees no marks; if one abides in resonance and observes all existents, one sees marks.

Good man, if one says Dao-nature is completely nonexistent, yet within it there is resonance; if one says Dao-nature is truly existent, it is in fact still and tranquil. Therefore one should know that the “existence” of Dao-nature is not the existence spoken of in the world, and the “nonexistence” of Dao-nature is called subtle “nonexistence.”

Why is “subtle existence” said to be resonance? It is the beginning of the Dharma-body (the pure body manifested through Buddhist cultivation and realization), flourishing and arising, transcending the three realms of existence (the desire realm, form realm, and formless realm—the three kinds of samsaric states). Although it has a form-substance on which it relies, it differs from ordinary existence; therefore it is called subtle “existence.”

Good man, why is “gross nonexistence” spoken of? Gross “nonexistence” is without resonance and without response, empty, still, and open—nothing more than this; therefore it is called gross “nonexistence.”

Good man, why is “gross existence” spoken of? Gross “existence” is having form-substance and being subject to obstruction; because it has bodily form and can produce obstruction, it is called gross “existence.”

Good man, if one can thoroughly understand these four understandings and distinguish their essence and marks, one should know that this person has already understood “neither existent nor nonexistent.” How has he understood it? He has understood it by investigating the meaning of Dao-nature. If a student of cultivation constantly observes these three aspects and clarifies these four understandings, he can enter the treasure city of wisdom, roam in the chamber of wisdom, sit on the bed of wisdom, and enjoy the food of wisdom; this is the sign of having attained the crucial point and foundation of wisdom.

Treatise on the True Aspect (Zhenxiang Lun)

Perfected Person (Zhenren) Yaoming bowed his head and asked the Heavenly Worthy (Tianzun): “I do not know whether the true aspect of the world is one aspect or many aspects.”

The Heavenly Worthy told him: “Yaoming Zhenren, now let me ask you…”

Is what you have seen the “view of appearances” or the “view of the true Dharma”? Yaoming responded, “In the actual condition of the world, are there ultimately dharmas that can be seen, or marks that can be seen?” The Heavenly Worthy (Tianzun) said, “The reality of the world is originally without differentiation. Sentient beings have not yet penetrated this point; they see only the outward marks of things and do not see the dharmas within them. That is why they divide the reality of the world into different forms. Now, when one observes the world with the wisdom eye, one knows that appearance itself is reality. To understand this is called ‘seeing the Dharma.’ Therefore, one need not destroy worldly appearances to realize reality.”

Yaoming asked again, “Since one can realize reality without destroying the world, what exactly are worldly appearances? Why is it said that by not destroying them, one can attain reality?” The Heavenly Worthy replied, “Worldly appearances are the various afflictions such as ignorance, greedy attachment, craving and views, anger and hatred, and delusion. If one can know that the essential nature of afflictions is empty—that originally there is no craving or love, and ignorance too can return to stillness—then there are no dharmas that need to be cut off. Therefore, without cutting off afflictions, one can still realize reality. Within reality there is no fixed mark, nor any so-called cutting off or attaining; ignorance itself has no substantial entity that can be cut off or attained. What is called ‘cutting off afflictions’ is simply understanding that ignorance is originally without substance; what is called ‘attaining reality without performing cutting off’ means the same.”

The seeing of the Dharma mentioned earlier is of two kinds: one is the “view of marks,” and the other is the “Dharma-view.” Those who see the Dharma say they have realized reality; those who see only outward marks say what they have attained is affliction. From this it can be known that those who see the Dharma can constantly realize the fundamental wondrous principle and therefore see reality; those who see only outward marks always remain on coarse, superficial traces, and therefore what they attain is still affliction. If one can know that the essential nature of affliction is empty, this is to turn back from surface traces to contemplate the root; this is called “attaining the Dharma-view.”

Discourse on Yin-Yang and the Five Phases

Yin lies hidden within Yang, and Yang also lies concealed within Yin. When Yin receives the steaming of Yang Qi, it can rise; when Yang is constrained by Yin Qi, it descends. Yang Qi steams and stirs Yin Qi to form breath, while Yin Qi congeals Yang Qi and causes Jing (essence) and Qi to become clear. The sun and moon rise and set; the Qi of heaven and earth mingles and flows freely, and thus the myriad things transform and are generated.

From initial birth to full growth, Yin and Yang each differentiate, forming the Five Phases (Wuxing): Lesser Yang forms Wood, Greater Yang forms Fire, Lesser Yin forms Metal, Greater Yin forms Water; together with Earth, which harmonizes the various Qi, they combine into the Five Phases. The nature of Fire is heat and steaming; the nature of Wood is uprightness and straightness; the nature of Metal is hardness and strength; the nature of Water is moisture and nourishment; the nature of Earth is balance and gentleness. Therefore, Wood causes the myriad things to sprout, Fire causes them to transform, Water nourishes them, Earth harmonizes them, and Metal makes them firm. When the Five Phases cooperate with one another, the myriad things are thereby generated.

That which generates me is the beneficial aspect, while that which restrains me can be made useful to me. When benefit and use cooperate, results arise; hence there is success, and there is also failure.

The scripture says that when the Five Phases restrain one another, all things are thereby preserved. Movement and stillness are the pattern by which things proceed from beginning to end; gathering and dispersing are the pathways by which all things are generated and transformed. Yang governs movement, and Yin governs stillness; movement causes things to grow, while stillness causes things to rest and be nourished. With only pure Yang, there can be no generation and transformation; with only pure Yin, all things likewise cannot be brought to completion. Yin and Yang alternate in their functions, and day and night depend on each other: day belongs to Yang, night belongs to Yin. Yang qi is nourished within Yin, and Yin qi in turn arises from within Yang; thus light comes into being.

Harmonious Yang qi issues forth in spring, flourishes in summer, gathers in autumn, and hides in winter. Beneath the nine earths there is, conversely, Yang qi; above the nine heavens there is, conversely, Yin qi. Therefore the hexagram statement for the eleventh month says “Return” (Fu), indicating that Yang qi returns. At this time Yang qi is below, hidden beneath the earth, quiet and unmoving; thus one can discern therein the original mind of Heaven and Earth’s ceaseless generation.

In the human body it is likewise: the kidneys store Yang qi, and the brain conceals Yin qi. When people grow old, harmonious qi becomes insufficient, Yin and Yang are about to separate and disperse, Yang qi then rises and Yin qi descends, so there appear heat in the brain and cold in the kidneys. If there is no Yang qi in the kidneys, the feet will lack strength; if there is no Yin qi in the brain, vision will become unclear.

If Yin and Yang do not intermingle, all things cannot grow. When pure Yang is excessive to the extreme, the sun and moon seem to lose their radiance, and plants and trees scorch and wither because of it; when pure Yin accumulates and does not disperse, and yin rain is excessive, floods submerge and wash away all things. Therefore Yin and Yang grind against each other, and the qi of Heaven and Earth stirs one another: shaking becomes thunder, striking becomes lightning, rousing becomes wind, congealing becomes hail, steaming becomes clouds and mist, transforming into rain and dew, solidifying into frost and snow. Harmonious qi generates human beings as the common people; deviant qi generates birds and beasts; mixed qi generates plants and trees; pent-up and troubled qi generates insects and fish.