《原陽子法語》

Interpretation

"Song of the Returned Elixir and Golden Fluid" with Preface

From Volume 1 of The Dharma Words of Primordial Yang Master

Authored by Zhao Yizhen of Junyi (modern Kaifeng, Henan)

Compiled by disciple Liu Yuanran of Zhanggong (modern Ganzhou, Jiangxi)

The essence of the Great Dao (Dao) is empty and formless, inherently without division between inner and outer. Yet in cultivation practices, distinctions arise between internal alchemy (Neidan) and external alchemy (Waidan), tailored to individual predispositions. Though methods differ, the ultimate aim remains realization of the Dao.

Internal Alchemy (Neidan) Explained:

This refers to the innate true nature (original spirit/Shen) inherently possessed by all—a "dharma body" requiring no external aids. The method involves:

1) Gathering emotional desires back to one’s intrinsic nature

2) Returning this nature to its primordial source

Though seemingly an "active" process, it arises from non-action (Wuwei). Though appearing beyond validation, it yields genuine realization. The culmination is perfect embryo respiration, transformative spirit (Shen) refinement, and transcendence of the physical form to attain authentic immortality.

A口诀 (oral teaching) states:

"The primordial numinous nature is itself the Golden Elixir (Jindan);

The furnace and cauldron are the illusory body of Four Elements."

This is the "True One" (Zhenyi) and "Mysterious One" (Xuanyi)—the essence of internal alchemy.

External Alchemy (Waidan) Explained:

This pertains to our perishable physical form, requiring refinement through external medicinals. The method involves:

1) Gathering solar and lunar essences

2) Harnessing the creative transformations of heaven and earth

Upon ingesting the elixir:

Desires dissolve instantly,

The body gradually transmutes,

Form and spirit unite in mystery,

Resulting in ascension in broad daylight.

A口诀 (oral teaching) states:

"The essence within wood originates from cinnabar (Dan);

Metal refines wood’s fluid to return to the elixir body."

This is the "Returned Elixir" (Huandan) and "Golden Fluid" (Jinye)—the essence of external alchemy.

Clarifying Inner and Outer Dimensions:

1) Internal alchemy itself has inner/outer aspects:

• "Gathering desires to return to nature" is an outward movement.
• "Gathering nature to return to the source" is an inward return.

When nature and emotions empty into stillness, one transcends distinctions of motion/stillness and inner/outer.

2) External alchemy also has inner/outer aspects:

• The internal "wood fluid" (body’s essence/Jing) serves as foundation.
• External "true lead" (mineral medicinals) aids refinement.

Once internal medicine is tamed, external aids may be discarded.

Why Sages Use External Alchemy Terms for Inner Cultivation:

The subtleties of inner practice defy ordinary expression. External alchemy’s terminology was borrowed as skillful means. Later students, however, clung to literal interpretations, breeding confusion.

The Dao as a Great City:

Some take narrow paths and lose their way. Yet whether entering through east or west gates, all ultimately reach the same destination.

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Interpretation

This scripture expounds the essential principles of cultivation and enlightenment:

Practicing the Dao is like entering a city through different gates—whether through the southern, western, or northern gate, one ultimately arrives at the same destination. In Buddhism, some attain awakening through chanting Buddha's name, others through Zen meditation, accumulating eighteen hundred koans (cases for Zen investigation). Yet upon genuine enlightenment, neither these investigations nor recitations are needed. In Daoism, some achieve realization through Neidan (internal alchemy), others through Waidan (external alchemy), demonstrating thirty-six hundred methods. But upon true attainment of the Dao, these cultivation techniques also become unnecessary. It is like forgetting the fishing net once the fish is caught, or the trap once the rabbit is captured—one need not cling to the methods themselves.

In the past, the Celestial Venerable (Tianzun) expounded over eighteen thousand discourses, and the World-Honored One (Shizun) spoke more than five thousand volumes of scriptures, appearing excessively elaborate. Yet the teachings of the Emperor of Eastern Florescence (Donghua Dijun) emphasized only Quanzhen (Complete Perfection), and Bodhidharma's arrival from the West rejected written words, appearing overly simple. In truth, at the moment of genuine awakening, the Dao is present everywhere—there is no distinction between complexity and simplicity. But if one remains deluded, the more one seeks, the farther one strays from the Dao.

Some misinterpret alchemical classics by using the Yin-Yang and male-female imagery from the Book of Changes (Yijing) to metaphorize alchemy, treating the human body as a cauldron and men and women as medicinal ingredients. In reality, the Great Dao fundamentally has no male or female forms. The patriarchs employed these metaphors to illustrate the principles of pre-heaven (transcendent) Yin-Yang, not the post-heaven (physical) distinctions of gender. As the oral instruction states: "What is visible cannot be used; what can be used is invisible"—this is precisely the essence of Neidan practice.

The ancient masters said: All things inherently possess true nature; the human body naturally contains heaven and earth. The patriarchs also taught: Within one's own body exist Yin-Yang (husband and wife). These teachings all point to the fact that the transformative process required for cultivation is complete within oneself, with no need for external seeking. For example, the True Lord of Divine Protection (You Sheng Zhenjun) entered Mount Taihe at age seven to cultivate and ascended in flight, while Celestial Master Xu Jing (Xu Jing Tianshi) entered the Shangqing Palace at seven to practice liberation from the corpse (a Daoist method of transcendence). Where would they have sought external medicinal ingredients at such a young age? Clearly, all was inherently complete within themselves.

As for texts like the Yellow Boundary and Red Scripture (Huang Jie Chi Shu), these were originally intended for household practitioners to regulate desires and nurture life. Later generations, however, misunderstood their true meaning.

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Interpretation

The "Sayings of Primordial Yang Master" scripture discusses two main aspects:

On Waidan (external alchemy) practice:

Indulgence harms the body and must be abstained from, yet the materials used in Waidan (Daoist mineral-based elixir preparation) aren't directly extracted from the human body. The Five Metals (gold, silver, copper, iron, tin) and Eight Minerals (cinnabar, realgar, etc.) of this world are tangible substances formed by heaven and earth, yet aren't suitable for direct use. The true wondrous medicine of Waidan involves extracting the essence from tangible substances to achieve the state of "generating being from non-being." The口诀 (oral formula) states: Tangible substances cannot serve as cultivation companions; generating the tangible from the intangible is true Huandan (the supreme elixir). Mundane people misunderstand this principle, slandering the true path by dismissing Waidan as charlatanry, which invites karmic retribution leading to hell realms.

On mind-body relations:

Some claim "the mind is Dao itself" - that the Dao is formless and imageless, while Waidan seemingly generates substance from non-substance, appearing unrelated. Yet consider medical treatment: when wind pathogens invade or mad dogs bite, though the injury is physical, it disturbs the Shen (spirit); others develop mental disorders from excessive worry, with the root in the mind. Yet when external medicine regulates the body, it calms the spirit - demonstrating the mutual influence of form and spirit.

From cosmogonic perspective:

Before Taiji (Supreme Ultimate) divided, it contained the Three Powers (heaven-earth-humanity) as one. With movement and stillness came the division of Yin-Yang; after the myriad things formed, each contained Taiji's principle. Though Waidan practice employs youwei (intentional methods), consuming the elixir leads to Wuwei (non-action) - without deliberate cultivation, the body returns to the Great Void (cosmic origin) while the spirit enters profound stillness, reverting to Taiji's primordial chaos in unity with the Dao.

On ultimate transcendence of life-death:

At birth, humans are constrained by the two Qi (energies) of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), but upon attaining the Dao, these limitations are surpassed. The form doesn't decay; the spirit doesn't scatter - like gold refined from ore by fire cannot revert to its mineral state. Some doubt how flesh can ascend, yet consider: dragons and tigers transform and soar; amaranth neutralizes turtle poison (Daoist lore holds amaranth counteracts turtle meat toxicity) - such marvels indeed transcend ordinary understanding.

(Note: The phrase "amaranth slices turtle" refers to the Daoist belief in amaranth's detoxifying properties against turtle meat, illustrating phenomena beyond conventional logic)

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Interpretation

This scripture expounds the marvelous transformations in Daoist cultivation and the principles of alchemical practice:

Nature abounds with wondrous metamorphoses: the Vermilion Herb (legendary immortal grass) can enable bodily division and transformation, ancient maple trees may become flying immortals, and rotting wheat can turn into butterflies—these are examples of lifeless matter transforming into living beings. Conversely, virtuous maidens petrifying into stone and mountain worms changing into lilies demonstrate living creatures becoming inanimate matter. This reveals that earth, wood, metals, and stones all possess spiritual potential, while plants, trees, insects, and animals are all capable of transformation.

As the most refined of all beings, the human form contains the dual principles of Yin-Yang. Through cultivation, one may comprehend the Dao of the Three Powers (Heaven, Earth, and Humanity). Consuming the Golden Elixir (Jindan) allows one to seize the profound mechanism of creation, harmonizing the Qi of Heaven and Earth. This causes the impurities in the human body to melt away like ice and snow, ultimately achieving the stages where "form transforms into Qi, Qi transforms into Shen (spirit), and Shen returns to emptiness"—direct transcendence into immortality, representing the supreme foundation of cultivation.

The Supreme Venerable Lord Laozi (Taishang Laojun) once sought teachings from the Primordial Goddess (Wushang Yuanjun), emphasizing that those wishing to become immortals must ingest the Reverted Elixir and Golden Liquor (Huandan Jinye). Otherwise, they remain vulnerable to invasions of cold, dampness, and pathogenic Qi—conditions even the Director of Destinies (Siming Shen), the deity governing lifespan, cannot remedy. From the Zhou dynasty through the Tang and Song periods, all ascended immortals achieved the Dao through alchemical practice. To this day, we can still witness remnants of their practice—alchemical grottoes, elixir wells, and furnace sites.

Those who rely solely on ordinary techniques while disbelieving in the alchemical Dao are like vinegar worms unaware of Heaven and Earth's vastness. Nowadays, some practitioners stubbornly cling to empty theories or blind confidence; others begin intensive seated meditation immediately upon entering the path, or practice prolonged standing, Daoyin (guiding and pulling techniques), or forceful visualization—often resulting in derangement. Still others pretend to knowledge they lack, engage in contentiousness, plagiarize scriptures, or falsely represent lineages to mislead people. These all represent deviations in cultivation practice.

[Note: This passage synthesizes the cultivation philosophy of Daoism's Alchemical School, emphasizing the integration of external alchemy (Waidan) with internal alchemy's (Neidan) transformation of Jing, Qi, and Shen, while critiquing various erroneous practices prevalent at the time.]

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Interpretation

The "Sayings of Primordial Yang" addresses common misconceptions and genuine challenges in Daoist cultivation.

Some pursue ascetic practices like grain avoidance (bigu) or wear eccentric attire, gaining worldly admiration yet remaining utterly disconnected from true cultivation. Ancient adepts achieved sudden ascension while managing mundane businesses, or attained the Dao while consuming meat and wine, because their hearts transcended worldly attachments while practicing secretly amidst ordinary life. Such subtlety eludes ordinary understanding—how can superficial behaviors indicate one's spiritual progress?

The decline of Daoist practice today stems largely from people witnessing cultivators falling ill, failing in practice, or dying from elixir consumption, leading them to dismiss cultivation as unworthy of study—even considering it shameful to discuss. Yet throughout history, countless immortals and Dao-realized beings have emerged. We mustn't reject the entire path because of some failures, just as one wouldn't starve after choking on food.

Four fundamental difficulties hinder cultivation:

1. Finding a true teacher: Rugged paths, turbulent rivers, and vast crowds obscure genuine masters

2. Sustaining commitment: Enduring seasonal extremes and unpredictable calamities, many abandon practice when adversity strikes prematurely

3. Discerning authenticity: Fools impersonate masters while true adepts remain silent in worldly disguise, leaving seekers lost in deception

4. Seizing the moment: Even encountering a true teacher proves futile without sufficient virtue to receive transmission; some obtain teachings too late in life

Ten foundational requirements ensure successful cultivation:

1. Early encounter with an authentic master pointing the correct path

2. Virtuous conduct aligned with celestial will

3. Vowing to universally liberate all beings

4. Sufficient karmic merit to withstand demonic obstacles

5. Profound spiritual roots with matured conditions

6. Companionship with like-minded immortal friends

7. Seclusion from worldly clamor for serene practice

8. Moderate diet and disciplined daily rhythms

9. Prudent speech and conduct avoiding criticism

10. Devotional reverence toward deities with unrelenting diligence

The text references Tao Hongjing's "Secret Essentials for Ascending to Truth" detailing cultivation taboos, alongside the Tiantai school's zhiguan meditation methods and Guifeng's practice protocols. These emphasize that successful cultivation demands both internal and external conditions—nothing can be lacking.

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Interpretation

This passage from The Sayings of Yuanyangzi primarily discusses the various trials and tribulations encountered on the spiritual path.

Many practitioners today rush toward quick results without thorough study—a sign of overestimating one's capacity. Yet even those who strictly follow the orthodox path may still face misfortunes. The text cites numerous examples: Shakyamuni Buddha offered his flesh to feed an eagle; the Ancient Buddha Dipamkara was exiled to Nan'an; Yan Hui (a disciple of Confucius) died young; Zilu (another Confucian disciple) was hacked to pieces; Gongye Chang was imprisoned; Boniu suffered from illness; Zhang Guolao was persecuted by King Zhou; Guo Pu was killed by Wang Dun; Master Ziyang survived three assassination attempts; and Patriarch Qing'an ultimately died from poisoned tea. Despite these ordeals, none of these sages wavered in their devotion to the Dao.

The author emphasizes: the physical body is destined to perish, and karmic retribution is inescapable. As the classics state, "Those who walk on land do not avoid rhinos or tigers; those who enter battlefields do not dodge swords or spears"—this describes the attained, not beginners. Master Ziqing wandered for nine years through hardships before meeting his true teacher, then cultivated for two more decades before settling at Chancellor Jin's estate in Hongdu (modern Nanchang). There, after a final decade of dedicated practice, he achieved immortality.

If even the immortal sages and buddhas of history endured such trials, how much more must ordinary practitioners? Yet one must not alter their resolve due to difficulties. Daoists seeking immortality, like Confucians aspiring to sagehood, must fortify their will and cultivate diligently. As for ultimate success—that depends on Heaven's will.

Master Guan Yinzi (a Daoist adept) said: "To hear the Dao in the morning and die at dusk would hold no regret." This means even practitioners who fall short of the highest realization differ vastly from worldly people or those who never cultivate at all.

Finally, the author reflects on his thirty years studying under Master Li of the Taiqing Temple, during which they rarely discussed Waidan (external alchemy techniques involving elixir refinement). Reading Ge Hong's (a renowned Eastern Jin Daoist) words stirred deep resonance: Ge lamented that despite receiving Zheng Yin's alchemical secrets twenty years prior, his family remained too destitute to afford even a single bushel of grain—let alone materials for elixirs. Thus, knowing the formulas proved no different from ignorance. Moved by this, the author composed this preface as a caution and wrote The Song of the Golden Elixir and Liquid Gold in response.

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Interpretation

Interpretation of "The Dharma Words of Primordial Yang Master"

The elderly immortal of Fanghu Palace (referring to an enlightened master) sits in meditation within a pure and serene chamber, where a luminous radiance fills the space. He can encapsulate the vast universe at the tip of his brush, perfectly attuned to the origin of the Dao, abiding in profound stillness. I once had the fortune to meet this supreme being in Nanchang, where he expounded the true secrets of alchemy—the essence of which lies in grasping the profound mechanism of creation and harmonizing the two energies of Yin and Yang.

True alchemical practice does not rely on physical cauldrons or furnaces but instead emulates the opening and closing rhythms of heaven and earth. The "fire times" (火候) and the "medicinal ingredients" (药物) are ultimately one, just as the sun and moon move in inseparable unity.

The cultivation process is likened to a maiden in blue robes (symbolizing true Mercury, or the spirit) and a youth in white (symbolizing true Lead, or the vital essence) joining as Daoist partners in the alchemical chamber. From emptiness, the "Mother of the Elixir" (丹母) emerges—the true Lead of the primordial origin of heaven and earth. When Mercury (the mind-spirit) condenses into the elixir, Lead (the primal Qi) naturally dissolves, just as an infant takes form while the mother's body returns to dust.

Once the Golden Elixir (金丹) is perfected and transformed into golden liquid, ingesting it enables one to ascend to immortality in broad daylight. Why, then, do some remain with gray hair, lingering in the mundane world? It is only due to a lack of cultivation resources and suitable conditions. But if one can enter a quiet chamber, regulate the fire times, and achieve success, they will naturally ride a crane back to the immortal realms.

[Verse on the Oneness of the True Dao]

In response to the Golden Gate's Feathered Guest, Zhixu Zhen:

The true essence of the great Dao begins with the division of form and Qi, from which the three powers of heaven, earth, and humanity are established. It is so minute that nothing lies within it, yet so vast that nothing lies beyond—without beginning or end. Ordinary people are blinded by sensory perceptions; only by breaking through these obscurations can one awaken.

The sage Fuxi initiated the profound mysteries of the Yi Dao (易道), revealing the original truth through the hexagrams. Observing the patterns of heaven and earth, one sees the natural Dao in the flight of hawks and the leap of fish. In cultivation, one must grasp the key principle of "neither forgetting nor assisting," maintaining a focused and sincere heart. By reaching the state of utmost sincerity, one aligns with the Virtue (De) of heaven.

A true adept knows how to nourish the primordial Qi (食母) and refines the elixir through the practice of emptiness and stillness (致虚观复). Subduing delusions is like taming a tiger; harmonizing stillness and wisdom is like deploying an army. Ultimately, even the state of "forgetting" must be transcended to encompass the three realms and shatter emptiness. Even after countless kalpas, this luminous nature remains, shining through past and present.

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Interpretation

This scripture passage elucidates the core principles of spiritual cultivation and enlightenment, as well as the practitioner's inner journey, which can be understood as follows:

The seeker must dissolve all doubts to perceive their true nature (awakening one's original essence), much like undergoing a great death before rebirth. In the sudden realization of the Dharma's ultimate truth, one comprehends the principle that "I am Buddha." This awakening resembles a clay ox (symbolizing worldly attachments) transforming into a lion's roar (symbolizing the awakening of Buddha-nature), transcending all worldly constraints while embracing all existence. True practitioners dare to bear this enlightenment—though sages and immortals may follow different schools, all paths ultimately lead to the same truth.

The author critiques common cultivation pitfalls: some rigidly study scriptures without grasping their true meaning; others cling to heterodox methods; some indulge in clever debates yet fail to recognize the truth; and worse, those whose actions contradict their words (wild fox Zen). Genuine affinity with the Dao lies in illuminating De (virtue), for the Dao of Heaven favors only the virtuous.

The text mentions the author's master, the "Disheveled Hermit of the Wild Hut," who cultivated on Mount Wuyi, drawing wisdom from the Sacred Well (likely a spiritual site). The Golden Gate Daoist Fang Hugong once received teachings from this master, realizing that perceiving one's true nature (awakening mind and essence) depends not on transmission but on self-realization. Through diligent practice, Fang Hugong attained sudden enlightenment during a discussion on this very topic—his long cry of realization shone like the golden crow (the sun) rising in the east, illuminating heaven and earth.

Later passages recount the author's youthful study of the Yijing (Book of Changes) and subsequent renunciation of worldly life for Daoist practice. He studied under masters like Iron Mystic Elder and Master Jin, then followed Teacher Li. The text notes that Historian Feng also studied under Patriarch Jin, expounding the supreme principle that "all methods return to One." When the author sought guidance, Historian Feng was in deep meditation—his teachings struck like thunder cleaving the sky, a fresh breeze scattering clouds, leaving the author profoundly awakened.

Throughout, the text emphasizes genuine inquiry and realization in practice: dissolving doubts, awakening mind and essence, ultimately achieving unity with the Dao.

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Interpretation

Interpretation of Master Yuanyang's Dharma Words

[Inscription on "Eminent Hermits Beneath the Pines"]

The true eternal wonder has no form—transcending form requires profound cultivation. Master the Dao of the sun and moon’s motion, regulate the opening and closing of Yin and Yang. The ancient immortal of Mount Kongtong (Guangchengzi) is pure as ice and snow, remembering the past through heart-to-heart transmission. The autumn moon hangs over jade towers, where an elder in crane-feathered robes leans on a cane of wild vine. My home lies in the sunny fields of Junyi; with a single exhalation, I bring spring back to all things. Once I rode wind and thunder to banish demons, my sword sheathed yet gleaming with starlight. Recently I revisited the old paths of Kongtong, pausing to gaze upon the eight directions. Gathering golden essence (Jing) to congeal wood’s liquid, stirring the Dipper’s seventh star to refine mystic frost. The mystery within is like fish merging with water—other trivial matters are not worth mentioning.

[Inscription on "Transmission and Reception"]

The great Dao is beyond words, yet words may spark awakening. Just as the Daode Jing points directly to the true origin, the lineage of Zhongli Quan and Lü Dongbin opened the path for later seekers, passing down through northern and southern schools for millennia. Mastering cosmic rhythms, one may halt the sun and moon; golden lotuses bloom (a state of cultivation). Once I carried a sword, tracing the steps of sages, feasting on celestial delicacies at the Jade Pool. The Three Flowers (Jing, Qi, Shen) flicker like flowing clouds; alone I wander the world to verify the Dao. Recently I rode a crane through Song and Hua Mountains, playing my flute amid emerald peaks. Who understands this otherworldly heart? Only the peach-planting Daoist (a cultivator), silent and profound. His virtue is lofty, his spirit serene—he cooks stones for sustenance, diligent in practice. Forsaking the body to seek truth, he gifted me scriptures on ascending to perfection. Sometimes I dive for the dragon’s pearl (symbolizing the Dao), riding thunder and Qi to the Purple Tenuity (heavenly realm). Guiding the Dipper’s handle back to the Great Void, a decade later I return to Kongtong, recalling the past through these paintings. Better to realize the body beyond the body (Yang Spirit)—the wondrous void leaves no trace.

[Exhortation to Advance on the Path]

Leaving home means transcending worldly dust, severing sentimental ties. With simple baggage, seek an enlightened master; serve wholeheartedly to receive guidance. Accumulate Jing and Qi in harmony, refine the mind to ignite wisdom. Inner practice (Neidan) thrives in quiet cultivation, while outer conduct (virtue) must never slacken.

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Interpretation

This scripture expounds the proper attitude and principles cultivators should follow, with the core philosophy of abandoning worldly desires and returning to primordial simplicity. The main teachings can be understood as follows:

The path of cultivation requires diligence and perseverance—one must detach from attachment to physical form, relinquish cunning intellect, and conceal one's brilliance. Practitioners should find contentment in poverty and solitude, transform negative thoughts into virtuous ones, and help others accumulate merit. In conduct, one ought to practice humility, yielding benefits to others while willingly remaining behind; restrain anger, endure humiliation, and remain indifferent to fame and disgrace. Coarse garments and simple meals suffice, for only by relinquishing wealth and status can one eradicate karmic obstacles.

The text critiques worldly people drowning in an ocean of desires, bound by fame and profit, realizing too late at death's door that nothing can be taken with them. It particularly laments those adorned in splendid robes ("star-pinned ones") who remain unenlightened, tragically sinking in the mire of carnal love.

Two parables then illustrate true cultivation:

1. Danyangzi (Ma Yu) abandoned vast family wealth, wore deerskin robes to beg for food, and parted with his wife to pursue spiritual practice

2. Master Pang (Pang Yun) rejected his immense fortune—his whole family cultivated at Lumen Mountain, with his daughter selling bamboo wares and son herding cattle

The text emphasizes that the Dao makes no distinction between rich and poor—all may pursue it. The phrase "Why gird your waist to chase Yangzhou's splendor?" metaphorically advises against worldly pursuits, while the legend of the Eight Hundred Immortals of Hualin Garden attaining the Dao demonstrates cultivation's ultimate fruition. The conclusion recounts the author's reunion with Elder Li at Tengwang Pavilion, where the master transmitted the "Mysterious Unity Teachings," describing the wondrous experiences during practice—howling winds and thunder, gathering clouds and rain—revealing the profound mysteries of cultivation.

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Interpretation

"Discourses of Primordial Yang Master" in Modern Interpretation:

The first passage depicts an immortal's ascension:

As the Dipper's handle turns and the water clock nears its end, the full moon hangs high in the celestial vault. Riding a white crane, the immortal soars lightly toward Mount Jade Capital (legendary Daoist mountain).

The second passage describes the "Pure Yang Dao Sword":

This sword requires no forging like Master Ou Yezi (ancient swordsmith). It transforms according to the cultivator's will, capable of severing all evil influences. When whetted in mountain streams, its gleam flashes like lightning; under moonlight it could seemingly fell the laurel trees of the lunar palace. Hung beneath Southern Mountain, even the most sinister ghosts flee in terror.

The third section responds to Elder Li's poem:

Elder Li secluded himself for millennia at Purple Mystery Temple of Dragon Gate, contemplating the origin of Dao. During alchemical practice, he mastered the fire phases (golden Qi being a Neidan term) as lead and mercury gradually transformed. Upon consuming the elixir from Divine Tower, he could follow immortal phoenixes in ascension.

Regarding the legend of Luo Gongyuan:

This Tang dynasty immortal frequently visited the imperial palace until Emperor Xuanzong grew wary and had archers execute him. During burial, the coffin became suspiciously light - when opened, only a pair of shoes remained. Later, tribute oranges arrived with characters "Wei Si Yuan" (Luo's Daoist name) inscribed on each segment. The messenger recounted meeting a one-eyed Daoist who borrowed the oranges to smell. The emperor laughed: "This must be Luo Gongyuan!" His cultivation site was Supreme Mystery Temple at Dragon Gate in Taihe County, with nearby Three Flower Mountain marking his ascension point.

Finally, the enlightenment story of Registrar Fu from Clear Source Mountain:

During discussions of "Three Teachings as One Family," Registrar Fu initially expressed doubts. After a month, he suddenly attained realization, arriving with incense and ceremonial robes to offer gratitude through an eight-line gatha. The verses express: Good and evil transform like rootless trees bearing empty blossoms; at the moment of awakening, all beings are Buddha - no need for forced formalities. Spring's beauty appears everywhere - why insist on mountain seclusion?

After Registrar Fu's departure with matching-rhyme verses, Primordial Yang Master responded with another poetic reply.

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Interpretation

Interpretation of Yuanyangzi's Dharma Sayings in Modern English

First Poem (Insights on Cultivation):

Amidst the chaos and confusion, we seek the root (the origin of practice), yet the truth has always been circulating right before us. When will we share the immortal wine of the Eastern Sage and steep for you the profound tea of Master Zhao (Zen tea)? In just a moment of quiet sitting, one may awaken to the Dao of a thousand years, seeing through heaven and earth as but a speck of dust. Alas, the world fails to turn back, squandering countless precious moments.

Three Replies to Master Zhi Bai (On the Dao):

1. Who truly comprehends the great Dao of the Qingwei lineage (a Daoist school)? All things in heaven and earth unfold from it. Every method requires breaking attachments—flexibility in application is the key.

2. People mistake the Dao for mere emptiness, unaware that true emptiness encompasses all existence. Like moonlight reflecting on a thousand streams, its radiance leaves no trace.

3. When the mind awakens to genuine realization, responding to circumstances becomes effortless and wuwei (non-action). The deluded may seem to rush a thousand miles, yet in truth, they have not taken a single step forward.

Ode to the Millstone in Reply to Hu Zhiguan (Realm of Practice):

Atop the head lies the mysterious pass (a vital point in cultivation), where treasures transform into swirling white snow (a mystical sign of practice). Firm and unwavering in this state, one moves with ease through all changes.

Five Poems on Yueyang:

1. Roaming all over Yueyang, I find no kindred spirit, crossing the lake alone while chanting aloud. Looking back, the Three Mountains are veiled in mist—in the blink of an eye, oceans have turned to fields.

2. An innocent maiden cradles an infant, deep in the midnight of Mid-Autumn. Yin and Yang reverse to nurture spiritual life—who in the vast seas can guide this?

3. Gathering herbs demands knowledge of their season and ripeness; taken in moderation, they sustain. When all turbid yin qi (vital energy) is dissolved, the pure yang body is perfected—like the certainty of conceiving new life.

4. Immortals in the celestial realm sing songs of emptiness, hanging pearls to expound profound truths. The great Dao contains the source of Taiji (Supreme Ultimate)—its mystery defies words.

5. Who will join me in exploring these secrets? A shared smile erases worldly cares. Waving my sleeves, I chant playfully to the moon, riding the wind to dance with immortal grace.

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Interpretation

Book Seven of the lower volume of The Sayings of Primordial Yang (authored by Zhao Yizhen of Junyi and compiled by his disciple Liu Yuanran of Zhanggong) contains sixteen admonitory verses for Daoist practitioners, with the following key teachings:

The first verse states: Immortals and sages constantly pity the confusion of ordinary people, just as a loving mother cares for her infant. The seeker's devotion to Dao resembles a child searching for its mother—with sincere intent, one need not worry about lacking divine guidance.

The second verse recounts how the Yellow Emperor studied under seventy teachers, yet few were true adepts. Only upon meeting Guangchengzi (a legendary Daoist immortal) did he comprehend the profound mysteries, illustrating that spiritual mentorship values quality over quantity.

The third verse clarifies: The Dao originally had no form before the division of heaven and earth. Attachment to physical appearances creates limitations—practitioners must transcend form to pursue eternal truth.

The fourth verse emphasizes: Cultivators should take Dao as their foundation, recognizing the body as a temporary vessel. Obsession with external features like appearance, voice, or age leads one astray from true cultivation.

The fifth verse gives the example of Luo He attaining the Dao at ninety under a sixteen-year-old master, demonstrating that seekers must respect those who attained realization first, regardless of age, to understand cosmic mysteries.

Verses six through nine warn against: (1) heretics obsessed with fame and profit; (2) fools slandering ancient sages; (3) pseudo-chan masters indulging in empty debates; and (4) particularly dangerous—false teachers promoting misguided dual cultivation practices (a distortion in Daoist practice), comparable to expecting sparrows to breed eagles.

The tenth verse laments: The Dao's profundity defies ordinary explanation, forcing ancient masters to use metaphors. Sadly, like blind men describing an elephant, many distort the truth with heterodox views.

The eleventh verse condemns sexual cultivation techniques (a Daoist practice deviation) as wasteful and deadly—akin to burying gold in dirt or fueling fire with oil—having claimed many young lives.

The twelfth verse reveals: True alchemical ingredients (represented by mercury and lead as symbols of Jing, Qi, and Shen) originate from the primordial state, formless and imageless. Comprehending this mystery of formless wonder and practicing timely cultivation leads to immortality.

The thirteenth verse observes: Authentic practice requires "embracing the origin and guarding the One" (concentrating on primordial Qi), yet later practitioners either cling to active methods or obsess over Wuwei (non-action), both missing the Middle Way.

The final verse concludes: Merely understanding methods remains insufficient—constant practice is essential. Only when worldly phenomena no longer cause attachment can one truly "return home" (attain the Dao).

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Interpretation

Original Yangzi's Dharma Sayings: A Modern Interpretation

1. Insights on Cultivation

(The first four lines)

Reaching the shore of awakening requires no boat—

Just as rotten wood and rusted nails need no reclaiming.

Pity those who seek the Dao in later years,

Still clinging to others' oars while gazing at the river's heart.

(The middle four lines)

True practice shuns empty fame;

Following nature alone bears virtuous fruit.

Fortune, misfortune, life, and death are but waystations—

Why cling to distinctions, building gates between them?

2. To a Friend

(For Abbot Jian and Secretary Fu)

The Three Teachings all open gates to the Dao's meaning,

Yet heart-to-heart understanding defies words.

Why let worldly dust obscure your vision?

Can you not see—this mirror embracing heaven and earth never clouds?

3. Exhortation to an Old Friend

(For an Old Companion)

Brewing tea at the crossroads builds karmic ties—

When will the blessings of humans and devas ripen?

Better seize the spring breeze while it lasts,

Take up the golden hoe and till your heart's field.

4. Inscription on an Immortal's Game

(The Go Board)

Immortals sit plotting their strategies,

Unaware how many springs and autumns pass in the mortal realm.

The pivotal move eludes all comprehension—

It rests solely in the old sage's fingertips.

5. Reflections on Flowers

(Roseleaf Raspberry and Crabapple)

A riot of crimson brocade fills the trellis,

Yet the famed flower alone remains shy, unopened.

At dusk, sharing wine face to face,

For you I mourn the passing spring—this cup will never drain.

6. On the Essence of Nature and Life

(In Response to Wang Guangwen of Yuyang)

First Verse:

Within being lies non-being;

Within emptiness, nothing lacks.

Like the autumn pool reflecting the moon—

When stars scatter, one lone orb remains.

Second Verse:

The moon in water can be caught;

Clouds in the sky may be bound.

If you can store them in your gourd,

They become the elixir of immortality.

7. Self-Description

(Self-Praise)

My body embodies the Dao's origin,

Moving in accord with nature's principles.

No posturing, no care for praise or blame—

Alone I stand between heaven and earth,

Free as drifting clouds, flowing water.

8. Instructions for Disciples

(Conferring Robes and Regalia)

Stellar Crown:

I bestow this crown of stars upon you—

Containing ten thousand methods,

Piercing through yin and yang,

Majestically revealing your true self.

Vermilion Robe:

I bestow these crimson ritual robes—

Cloud-sleeves billowing,

Sunset pendants fluttering,

Dignity enveloping your form.

Jade Tablet:

I bestow this jade-green register—

Maintain solemn dignity,

Hold it reverently as sacred vessel,

Devote yourself to practice.

Yellow Altar:

I bestow this golden platform—

Move with care through the Eight Trigrams and Nine Palaces,

Like a crane bowing to the Celestial Honored Ones,

Like a tiger prostrate before the Great Dao.

9. Inscription for a Practice Journal

In youth I sought the Dao under Master Li—

He first entrusted me with this journal, saying...

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Interpretation

This passage from The Sayings of Yuanyangzi details practical methods for daily cultivation of the heart-mind (Xin) for Daoist practitioners.

In daily life, one must record every thought that arises, every word spoken, every social interaction, and every action taken. Matters one dares not record should not be done in the first place. Once committed, all deeds—whether favorable or unfavorable—must be faithfully documented: those aligned with heavenly principle (Tianli) accord with the Will of Heaven (Tianxin), while those violating it constitute deception against Heaven. Mistakes made through ignorance may be pardoned as unintentional faults, but willful violations despite understanding the principles amount to deliberate wrongdoing that accumulates grave offenses. The gravest transgression is concealing faults with lies while omitting them from records—a double crime.

My master taught: The human heart-mind reflects the Heart of Heaven. To deceive one's own conscience is to deceive Heaven itself. Therefore, I titled my record book Tianxin and inscribed this warning: "Heaven's Heart originally connects with the human heart; self-deception obscures the transformative work of cosmic creation. With each brushstroke of recording, remain vigilant—the divine spirits (Shenming) witness all in secret." Having received this teaching, I've practiced it faithfully. Through disciplining body and mind, I initially struggled daily against distracting thoughts, finding complete alignment with heavenly principle extraordinarily difficult. Yet persistent practice brought gradual realization—though still far from sagehood, at least I've avoided becoming petty, which is already great fortune.

Now observing fellow disciples with lofty aspirations, bound by shared destiny, we should mutually inspire progress. Those not yet fully understanding principles may unknowingly succumb to bad habits—omitting what should be done while doing what shouldn't—requiring special attention. Thus I transmit my master's "Heart of Heaven" cultivation method. Remember: Nine-story towers rise from accumulated earth; thousand-mile journeys begin with single steps. Entering the Dao and accumulating merit (Gongde) both start with such small practices. May fellow practitioners persevere until sudden awakening arrives, achieving unity of heart and principle, harmony of Heaven and human virtue (De)—then you'll comprehend cultivating the heart is cultivating the Dao itself.

Final reminder: Human nature originates from Heaven; the human heart operates like a delicate mechanism. The resonance of good and evil shadows one like a following silhouette—no deed, however hidden or subtle, escapes cosmic law. Thus The Treatise on Karmic Causes of Blessings and Wisdom instructs Shangqing (Highest Clarity) disciples: At the boundary between human and celestial realms, accumulating blessings through virtuous deeds matters most; within the cycle of life and death, cultivating goodness becomes the ferryboat across.

(Note: "Tianxin" refers to the Will of the Dao; "Shangqing" denotes an important Daoist school; The Treatise on Karmic Causes of Blessings and Wisdom is presumably a key text of that tradition.)

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Interpretation

The Sayings of Primordial Yang Master elucidates the principle that cultivation must equally emphasize both "cultivating wisdom" (xiuhui) and "accumulating blessings" (xiufu):

Cultivating wisdom forms the foundation. Those devoted to this path must gather their heart-mind, awaken to their original nature, uphold precepts, and stabilize their Shen (spirit) to strengthen wisdom-power. Only thus can they realize the Dao, transcend the cycle of birth and death, and attain immortality. However, focusing solely on wisdom cultivation while neglecting merit accumulation inevitably leads to various hindrances in practice, making it difficult to achieve true purity of body and mind.

Conversely, those who concentrate exclusively on accumulating blessings—through saving others, performing good deeds, and building virtue—may enjoy heavenly rewards in future rebirths. Yet without realizing the Dao, once their karmic rewards are exhausted, they will still fall back into samsara.

Therefore, the essential method of Daoist cultivation lies in perfecting both blessings and wisdom. The supreme sages—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Laozi, Confucius, and the Buddha (honored as "Perfect in Both Blessings and Wisdom")—all achieved this through benefiting both self and others, completing the circle of merit and enlightenment. The text cites numerous exemplars: the Sixth Patriarch Huineng who pounded rice in monasteries before enlightenment; Master Lingji who served as monastery cook—both subdued demons after attaining the Dao. Celestial Master Zhang Daoling first eliminated public evils after perfecting his elixir; Ge Xuan healed with talismanic water, while Xu Xun (the True Lord Xu) rescued people with talismanic medicine and slew flood dragons—all demonstrating the path of perfecting both virtues before realization.

Other examples like Master Huan Kai who attained realization first then accumulated merits, or Purple Clarity Master (Bai Yuchan) who wandered helping others before secluded cultivation, show different approaches. This proves that despite varying methods among immortals, buddhas and sages, their fundamental principle of self-liberation while liberating others remains identical. Authentic cultivation requires both wisdom-awakening and altruistic merit-making—the ultimate aim being universal salvation.

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Interpretation

This scripture primarily discusses the principle of karmic retribution for good and evil deeds. The author suggests that karmic consequences can be examined from two perspectives: immediate retribution in this life and the three-life cycle (past, present, and future existences).

Contradictions sometimes appear in worldly retribution, such as:

• Sage-kings like Yao and Shun enduring nine years of catastrophic floods
• Enlightened rulers like Tang of Shang suffering seven years of severe drought
• Yan Hui (Confucius' most virtuous disciple) dying young
• The notorious robber Zhi living to an advanced age
• Deng You (a virtuous Eastern Jin official) remaining childless

Similar paradoxes abound in wartime:

• Scholarly families with generations of virtue fall into decline
• Those who commit evil deeds grow increasingly wealthy

Yet these contradictions resolve when viewed through the lens of three-life causality (past, present, and future existences):

• The intellectually gifted often become engrossed in scholarship while dismissing karmic principles, potentially leading to greater wisdom but increased poverty in future lives
• The simple-minded, though uneducated, may cultivate virtue through good deeds, resulting in greater wealth and longevity in subsequent existences

As the folk saying goes, "The inarticulate attain high office, the illiterate amass great wealth"—precisely illustrating this principle.

The ideal state combines intellectual cultivation with virtuous conduct. The author advocates embracing both immediate retribution and three-life causality to fully comprehend worldly phenomena. Those experiencing calamities may well be repaying karmic debts from previous existences.

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Interpretation

The Discourse of Master Yuanyang discusses the relationship between human life, karma, spirits, and spiritual cultivation. The main ideas are as follows:

A person's destiny is shaped by their actions in past and present lives, much like molding a vessel—it is not deliberately arranged by Heaven. Some dismiss the immortality of the soul, the cycle of karma, and even dismiss the existence of immortals as mere illusion. This is a loss of one's true nature and would be laughed at by those who have attained the Dao. When the soul inhabits the body, it is called a person; when the body perishes and the soul remains, it becomes a ghost. Jing (essence) and Qi (vital energy) form the physical body, while the wandering soul transforms into a ghost. The ancient sages knew well that spirits and ghosts truly exist and can bring blessings or misfortunes. This is why, during the Nuó ritual (an ancient exorcism ceremony), they wore ceremonial robes and stood on the steps, providing a vessel for ancestral souls to inhabit.

Later generations no longer believe in spirits, yet history records how Confucius's residence was spared from destruction by Qin soldiers due to the sound of metallic and stone music (hinting at divine protection). Shao Yong (a Northern Song Neo-Confucian scholar) said, "The human mind existed before Heaven and Earth." There are accounts of the Yellow Emperor attaining the Dao and ascending to heaven on a dragon, and Zhu Xi's poetry describes scenes of alchemical flight—can all these be mere falsehoods? History tells of those who denied immortals yet encountered them, slandered Buddhism yet ultimately converted, and claimed ghosts did not exist yet saw them—proof that stubbornness leads to self-contradiction.

Some argue that the retribution for good and evil in this life is unclear and thus reject karma. But human life is fleeting, like a dream, while the Six Realms of Rebirth (the six forms of existence in Buddhist teaching) are very real. Ordinary people, lost in desire, mistake suffering for pleasure, like a drunkard who refuses to wake. As cultivators of the Dao who understand this truth, we must practice earnestly, transcend worldly entanglements, and not waste this life. Therefore, one must first engage in "dual cultivation of blessings and wisdom"—this is the true path of a noble person.

(Note: Terms such as "Six Realms of Rebirth" and "dual cultivation of blessings and wisdom" are preserved, while proper nouns like the Nuó ritual and Shao Yong are briefly explained.)

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Interpretation

This passage from The Sayings of Yuanyangzi primarily recounts the author's collaboration with fellow Daoists in printing Daoist scriptures, particularly their reverence for the Daode Jing (Classic of the Way and Virtue) and the Wenshi Jing (Classic of Master Wen). Here’s a plain explanation:

The author, along with like-minded companions (including fellow Daoist Ziyu and Master Wu the Alchemist), gathered scholars at Wudang Palace in Hubei to publish the Daode Jing and Wenshi Jing. This opening passage serves as a preface to the project.

The author reflects with emotion: Daoist scriptures all teach people to cultivate goodness and ultimately attain the Dao (the Way). Though these texts have been transmitted for ages, few have studied them deeply. This is especially true for Laozi’s Daode Jing and Master Guan Yin’s Wenshi Jing—two classics that explore the origins of human nature, virtue, and the Dao, as well as the mysteries of creation and the spiritual realm. Yet they remain understudied. Is it because their principles are too profound and difficult to grasp? Or because the texts were scattered after periods of war? The author, having traveled from Qionglin to the Songshan region to collect lost scriptures, feels this deeply.

Now, at Wudang Palace in Jiangxia, the author leads scholars in printing these classics so more people can read them. The author emphasizes: the Daode Jing, in just over 5,000 characters, encapsulates the transformations of heaven and earth, while the Guan Yinzi (i.e., the Wenshi Jing), in 180 chapters, outlines profound principles. These two texts are guiding standards for sages across generations. The heart-mind must comprehend through scriptures; the Dao must manifest through words. If one can penetrate their mysteries, they may transcend language to grasp the true essence.

Finally, a Song of Seated Liberation is appended:

"Transcending the mundane, releasing illusory ties.

When ties dissolve, illusions fade—solitary and free.

The clear breeze blows unobstructed everywhere,

The blazing sun shines brightly over the great cosmos."

In short, it speaks of letting go of attachments and attaining a state of liberated serenity.

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