《仙樂集》

The first volume of Anthology of Celestial Music opens with Liu Chuxuan (the Longevity Master of Wuwei who responded to worldly conditions) composing this Discourse on Heavenly Dao's Retribution, revealing how practitioners can obtain corresponding blessings by eliminating various karmic transgressions.

Those free from the sin of arson shall receive the blessing of bodily and mental coolness; those who abstain from lustful desires shall attain tranquility and joy. By distancing from evil and filth, one naturally harvests pure virtuous fruits; by relinquishing hatred and favoritism, the mind naturally achieves clarity and harmony.

Only by not clinging to bodily indulgence can one cultivate the blessings of true Dao; by not praising heresies and fallacies, one naturally comprehends the true meaning of orthodox Dao. Those who refrain from slandering others will ultimately earn others' praise; by releasing countless attachments, one obtains boundless purity. Severing delusional thoughts opens the path to immortal realms; eliminating discriminatory minds allows virtuous connections to flow unimpeded.

Those without envy or contempt for others shall be blessed with universal allegiance; those unenthralled by worldly splendor may enjoy the bliss of grotto-heavens. Unafraid of aging and decay, one becomes evergreen like pines and bamboos; free from deceit and cunning, all affairs proceed according to one's heart. Those who never belittle others shall naturally be respected; those without arrogance shall receive heaven's protection.

Only by not indulging in false appearances can one perceive fundamental truth; by distancing from worldly vices, the Dao-heart naturally inclines toward goodness. Not currying favor with power and status, one's virtue (De) becomes complete; not indulging selfish delusions, the great Dao's path remains unobstructed. Unconcerned with lifespan's length, one paradoxically attains longevity; free from fox-like suspicion, one naturally resonates with Dao.

Uncalculating in grievances and affections, celestial companions will gather; neither recklessly active nor passive, the true constant Dao manifests. Never regressing in cultivation, ancestors share in the blessings; far from hellish karma, heaven's gates swing open. Releasing purposeful striving, the true blessing of non-action (Wuwei) descends; transcending the cycle of birth and death, one ultimately achieves liberation.

Harboring no cruelty preserves body and mind intact; stirring no gossip allows virtue's light to shine universally. Never disseminating heterodox methods, one accomplishes the great Dao's merit; harming no lives, longevity comes naturally. Without self-aggrandizement, universal respect follows; without pickiness, blessings become inexhaustible.

Clutching no filth, one attains pure authenticity; wasting no vital energy (Qi), the spirit (Shen) remains naturally abundant. Nursing no malice, the heart-mind dwells in peace; committing no private evils, impartiality manifests spontaneously. Coveting no wealth, celestial joy resides within; clinging not to illusions of "being," the wondrous realm of non-arising appears.

Unbending and unyielding, one embodies water's supreme virtue; addicted not to human desires, heavenly blessings descend. Hoarding no possessions, myriad golden lights protect the body; harming none, lifespan extends naturally. Entertaining no thoughts of killing, the cultivation path stays clear; envying none, virtuous fruits ripen naturally. Clinging to no external conditions, the primordial spirit (Yuanshen) achieves perfection.

This scripture systematically expounds Daoist cultivation's fundamental principle of "eliminating transgressions to obtain blessings" through thirty-six parallel pairs of "without...sin bestowed...blessing." Each sin-blessing pair corresponds to the transformative relationship between a practitioner's inner mental state and outer conduct.

This scripture expounds the principle of karmic retribution for good and evil deeds, enumerating the specific sins and blessings corresponding to various actions. The essential teaching states:

Those who fail in filial piety toward parents (lacking the Three Pieties) will incur unforgivable sins; those unable to discern right from wrong (lacking clear vision) will suffer punishments in dark obscurity; those obsessed with worldly glory (lacking detachment) will reap the foul consequences of earthly defilements.

Conversely, those who refine body and mind (through Lianxing, physical cultivation) can escape the suffering of rebirth; those who comprehend truth (through Wuzhen, realization of the real) won't be deluded by falsehoods; those who accumulate virtuous deeds (building Yang paths) avoid falling into Yin-dominant evil realms. The text particularly emphasizes aligning with heavenly principles (following Tian Tiao, celestial ordinances), restraining desires (guarding against improper speech), and saving living beings (rescuing the Four Kinds of Life) – such practices exempt one from hellish torments like the Mountain of Knives or Sea of Flames.

Key terms explained: "Three Pieties" denote filial duties toward Heaven-Earth, rulers, and parents; "Four Kinds of Life" refers to beings born from womb, egg, moisture, or transformation; "Five Paths" indicate the rebirth destinations of celestial, human, animal, hungry ghost, and hell realms. Through contrasting karmic consequences, the scripture encourages virtuous conduct and spiritual cultivation to ultimately transcend the cycle of rebirth.

The Three Officials—Heavenly Official (who bestows blessings on the 15th day of the first lunar month), Earthly Official (who absolves sins on the 15th of the seventh month), and Water Official (who dispels calamities on the 15th of the tenth month)—jointly deliver humanity from suffering. As the hymn "White Lotus Verses" proclaims:

A human lifespan of one hundred years may seem long, yet its thirty-six thousand days vanish in a blink. People bustle about like crows searching for food, but none can escape death's arrival. Throughout history, those like Layman Pang (the renowned Tang Dynasty householder cultivator) who awakened to the Dao were freed from the cycle of rebirth.

Within every cultivator lies the alchemical crucible for refining lead and mercury (Neidan terms representing Jing and Qi). The key is maintaining clarity in the Spirit Terrace (the seat of consciousness). The joy of attaining the Dao transcends worldly troubles—when overcome with delight, one sings and dances in praise of the Great Way. Those awakened like Layman Pang naturally rise above rebirth.

By reverently making offerings to the exalted Daoist immortals (perfected beings), one gains their protection, preserving life and nurturing body and mind. When turbid and malign Qi dissipates, sagely attainment follows. Such opportunities arise but once in a millennium, yet Layman Pang and his kind seized them, thus escaping rebirth.

The Great Dao can deliver nine generations of ancestors (the "Nine Mysteries and Seven Forebears"). Penglai, the immortal isle, lies closer than it seems. Confucianism, Buddhism, and Daoism all possess liberation methods, yet the chance for transcendence comes but once in a thousand years. Layman Pang and his peers understood this, thus crossing the sea of suffering.

Beyond this world, celestial palaces safeguard the true Dao, where the realized dwell eternally through their indestructible Shen. Though charitable deeds may echo through millennia, who truly comprehends the wisdom of saving the dead and delivering the living? Only sages like Layman Pang attain such awakening.

Liberating souls through grand Zhaijiao (Daoist communal rituals) is like sweet rain after long drought. Purifying body and mind through vegetarian practice leads to perfected merit and immortality. This was the path trodden by Layman Pang and his peers.

To grasp the truth of dual cultivation of Xing (innate nature) and Ming (vital force) is to awaken to life's profound wonder. When Dao-Qi becomes unshakable, the path to Penglai spontaneously appears. This was the insight of Layman Pang.

Worldly minds remain entangled in distractions; even amid material abundance, few awaken. When the envoys of impermanence arrive unannounced, scattering the Hun and Po souls into the underworld, repentance comes too late. Layman Pang saw through this early.

The virtuous remain humble and slow to anger, shunning neither poverty nor wealth. Embracing all things while guarding speech and action, they move the celestial immortals. Such was Layman Pang's practice.

Present wealth and honor stem from past awakening. To avoid the Three Tortures (hell realms), one must seize this life's chance for cultivation. Layman Pang knew this truth.

All the world's seven treasures (gold, silver, lapis lazuli, etc.) piled high cannot rival early realization of the Dao-Fruit. To comprehend the diamond-indestructible truth is to board the raft across suffering's sea. When De (virtue) is perfected, all immortals gather at the Jade Blossom Paradise (the Daoist celestial assembly).

This scripture describes the realm of Dao cultivators contrasted with the delusions of ordinary people, repeatedly emphasizing the rarity of "complete Dao and perfected De (Virtue)," while mentioning the extraordinary gathering of the "Jade Blossom Assembly" (a celestial meeting of Daoist immortals). Here's the passage explained in sections:

Those who haven't comprehended the principles of Yin-Yang merely scratch the surface when reading the Book of Changes (Yijing). Those truly versed in cosmic truths have long seen through the illusions of the mundane world, transcending worldly attachments. Since ancient times, few have maintained the Great Dao—only those with perfected virtue receive invitations to the Jade Blossom Immortal Assembly.

The Dao is mysterious and pure, its wisdom adaptable to endless changes. Like a spring naturally bubbling forth, the key lies in maintaining inner clarity. Those who grasp the profound meaning of the five thousand words in the Dao De Jing (Classic of the Way and Virtue) will perfect their De and join the immortals at the Jade Blossom Assembly.

Reading with joy, resting when weary, content beneath pine trees outside mountain caves—nourishing life, cultivating spirit (Shen), and embracing primordial unity (holding fast to pure Dao)—such practitioners avoid falling into ghostly realms. Naturally, they attend the Jade Blossom Assembly.

Like the autumn moon reflecting on clear pools, its perfect radiance illuminates the whole body, balanced as precisely as a sixteen-ounce scale beam (symbolizing flawless virtue). Moving through the world without attachments, they remain free from karmic burdens.

Worldly people often slander the true path, obsessed with beauty and wealth, constantly embroiled in strife. Only when impermanence arrives do they regret, facing judgment before the Five Courts and Seven Kings (underworld tribunals). Only those with perfected virtue escape this fate.

Before the Karmic Mirror (revealing lifetime deeds), their true nature is exposed—nothing but furrowed brows and streaming tears. Earthly excuses hold no weight here; descendants cannot intervene.

The suddenly awakened seek blessed mountains, companions of cloud and stream, delighting in zither and texts. Achieving thoughtless purity, free from fault—how rare such individuals are across the ages!

Those attaining Dao ascend to heaven; those losing it descend to earth. When the three-inch breath ceases (death), scattered souls become ghosts—only through dual cultivation of nature and life (Xingming Shuangxiu) can one become immortal. Roaming joyfully in the pure world, carefree among cliffs and pines, welcomed by cranes and phoenixes, they refine the Golden Elixir (Jindan) and shed mortal form.

From primordial chaos to now, all beings cycle through life and death. Only the true spirit remains undying, with life governed by the Southern Dipper and Northern Star (deities overseeing fate). If descendants perform sincere Zhaijiao (purification rituals), ancestors may still receive the patriarchs' deliverance.

Long-trapped ancestors languish in the underworld, struggling to escape hell's confines. Though the Ten Directions' Saviors of Suffering are compassionate, sin-bound beings are countless. The pains of birth, aging, sickness, and death, followed by infernal torment—all stem from neglecting virtuous deeds in life. Only through sincere reverence and reliance on perfected immortals (Gaozhen) can liberation be attained.

This scripture presents a stark contrast between infernal punishments and the transcendence achieved through Daoist cultivation, repeatedly emphasizing the importance of Zhaijiao ancestral rites (Daoist memorial ceremonies for blessing ancestors).

The wicked suffer cruel torments in hell: tortured by ox-headed jailers, enduring the Mountain of Knives and Forest of Swords, having their tongues torn out—all retribution for slandering their superiors and committing evil deeds during their lifetimes. These sinners remain trapped in the dark Netherworld Path, severed from the light of the living world, destined to endure suffering across ten thousand kalpas and a thousand rebirths.

Ordinary people indulge in lust and envy, their excessive pleasures ultimately leading to sickness and suffering, their souls scattering after death. Consider the tombs at Beimang Mountain (the ancient necropolis)—how many wealthy and powerful figures throughout history have escaped death? Only through sudden awakening to the profound truth of the Mysterious Origin (referring to Laozi as the Dao Ancestor) can one attain liberation.

In contrast, realized Daoists transcend the cycles of heat and cold in celestial realms beyond this world, accumulating virtuous deeds to relieve suffering. Practitioners seeking the Dao visit famous grotto-heavens, strolling with bamboo staffs and bamboo hats, penetrating the mysteries of the sun and moon (symbolized by the Golden Crow and Jade Rabbit), and taming the "mind monkey and thought-horse" (the foolish monkey representing distracting thoughts).

The concluding verses mention: the Yellow Register Rite (a ritual to elevate deceased souls) can recommend salvation for departed spirits, while Lingxu Temple serves as an auspicious site for enlightenment. Daoist cultivation requires long-term commitment—a thousand days of practice are needed to preserve one's vital nature and avoid falling into the underworld. The acrostic poem contains hidden cultivation essentials: maintaining stillness (Xiyi), nurturing vital energy (Qian and Gong, representing lead and mercury), penetrating the mysteries (Celestial Gate and Earthly Door), ultimately reaching the state where the Dao manifests without words.

Through this vivid contrast between infernal suffering and spiritual transcendence, the text exhorts readers to accumulate virtue, perform good deeds, and venerate the High Truth (Daoist deities), with particular emphasis on conducting memorial rites for ancestors.

This scripture describes the wondrous state of Daoist cultivation and methods for attaining immortality, encompassing several key dimensions:

First, it depicts the practitioner (Xu Jia) riding a blue ox through the primordial lands of the Nine Provinces at the dawn of creation, serving as a bridge between celestial and human realms. During the transitions between day and night, when spirits of the underworld sink into darkness, those who comprehend Wuwei (non-action) can penetrate the mysteries of the "Profound Origin" (referring to the source of the Dao). The text emphasizes transcending worldly values to perceive the principles of creation, much like understanding the interplay of Yin-Yang at the mao hour (dawn), while serving the Great Dao with integrity and filial devotion.

Next, it portrays the fruits of successful cultivation: when sacred teachings flourish, cranes carry immortals paying homage to the Celestial Venerable of Primordial Beginning. With karmic obstructions cleared, years of abundant harvests ensue, and the practitioner's inner "yellow sprout" (a Neidan term for nascent authentic Qi) emerges like withered trees reviving in spring or snow-laden branches. When cosmic affinities become clear, the adept rides flying wheels through azure skies.

Regarding cultivation methods, it stresses refining one's Dao-nature externally while maintaining inner emptiness (the "three voids"), thus avoiding the nine layers of hellish suffering. While verbally transmitting Daoist teachings to benefit others, the heart should remain as all-encompassing and desireless as the Dao itself. The text alludes to the legendary encounter when Master He Shang (the Riverside Elder) transmitted the Daode Jing to Emperor Wen of Han.

The Neidan (internal alchemy) process is metaphorically described: spending days in grotto-heavens bathed in auroral light, where cultivation among pines and bamboos surpasses mundane existence. Using the celestial stem jia (first of the ten heavenly stems) to forge wondrous vistas, the spiritual snake (representing internal Qi) drinks celestial dew. The "charming maiden" (Yin energy) in the jade palace pays homage to sages, while the "golden infant" (Yang energy) remains aloof from worldly power. Maintaining purity through vegetarian abstinence, the practitioner retreats among wild grasses.

Having experienced worldly dust, the cultivator grows weary of mundane life, refining lead and mercury (symbolizing Yin and Yang energies) in cloud-filled grottoes. Lead refinement yields luminous celestial clarity, while mercury cultivation produces harmonious breath. All things manifest their spiritual nature to reveal the Dao-body, while a mind free of distraction conceals the true Shen (spirit). Like Lü Dongbin sitting serenely without cares, one ultimately attains the immortal realm.

Finally, the text depicts the freedom of achieved immortality: nurturing spiritual mushrooms to awaken one's true nature, transcending the cycle of life and death. Leisurely reading poetry and drinking wine while awaiting the perfection of mystic practice. Surpassing the constraints of seasonal extremes and Yin-Yang alternations like thunder piercing clouds. Riding cloud-waves near sapphire heavens, enjoying eternal youth and longevity. Mastering the secrets of ninefold cycled elixirs (the highest Neidan achievement), visiting immortals in brocade-clad streams. With a mind clear as cold ashes yet capable of meeting the "stone maiden" (symbolizing ultimate firmness) and "wooden man" (representing primal simplicity). Before comprehending the moon's true meaning, first obtaining the "snow-blossoming plum" (symbolizing grasping the Dao's essence before its manifestations). Wandering through jade terraces and immortal parks, admiring celestial flowers that never fade. Internal Qi circulates like farmers tilling fields (the "nine and six" representing Yin-Yang rhythms), perceiving worldly mists beyond the mundane, experiencing the "sun and moon in a gourd" (immortal time perception). Donning six-zhu robes (feather-light immortal garments) to kindle the heart-lamp, burning true incense to eliminate the three karmic obstructions (greed, anger, delusion). In mystical trance, circulating refined Qi, drinking jade nectar at the Jasper Pool. The spiritual seedling (Neidan) wondrously activates Yang energy, causing celestial fragrance to waft with wind and rain, while the "three flowers" (essence, Qi, and spirit) bloom beyond the palace walls.

This scripture describes the realm of cultivation and lifestyle of Daoist practitioners who transcend worldly concerns in pursuit of longevity.

Practitioners compose poetry by pavilions adorned with seven treasures, emulating the graceful style of the immortal poet Li Bai. They gather with immortals of the Central Yellow (referring to the Dantian within the body) to discuss the Dao of past and present without contention. True cultivators guard their original heart-mind, causing Yin Qi to descend and Yang Qi to rise, summoning the "infant" (original spirit, Yuanshen) and the "maiden" (original essence, Yuanjing) to meet within. Subduing the heart-nature is like taming dragons and tigers—once body and mind are settled, one sees through the "three emptinesses" (emptiness of self, emptiness of phenomena, and emptiness of emptiness), and the eye of wisdom naturally opens.

Cultivators frequently study ancient classics, drinking and enjoying themselves amidst beautiful scenery. They consume honey to preserve their physical form from withering, dwelling in retreat among mist and rosy clouds—though they do not strive deliberately, attainment comes naturally. Like flowers that bloom without being planted, they easily nurture immortal herbs and spiritual mushrooms. After years of cultivation, they reside in grotto-heavens and blessed lands, perfecting the true Dao and transcending the mundane world. They treat afternoon as morning, often delighting in studying the works of Zhuangzi and Laozi.

These practitioners anticipate the shifts of time—when they see seabirds flying, they understand the movement of the "jade mercury" (a Neidan term referring to refined essence and Qi); when they observe the moon's rabbit pounding medicine, they recognize the nearing completion of the Golden Elixir (the fruition of internal alchemy). Their realm far surpasses the beauty of the human world, seeing clearly the cycles of life and death throughout the ages. Once fame and profit are relinquished, they transcend the changes of heat and cold like golden-armored divine beings. They admire flowers in autumn and savor fruits in summer, drinking jade nectar and celestial wine from dawn till dusk.

Gazing afar at the immortal path beyond the azure clouds, they long for the carefree joy of riding phoenixes in flight. When the shadows in the heart disperse, the Dao-mind roams freely through sacred landscapes, dwelling in seclusion among pines, bamboos, plums, and willows while chanting poetry. They perceive the cycles of birth and decay as spring departs and autumn arrives, understanding the alternation of heat and cold through the moon's waxing and waning. If one recognizes the innate "circular radiance" (the original luminous nature), clarity arises like a mirror reflecting objects without obstruction.

The scripture concludes by describing how cultivators refine the "three Yangs" (cultivating the three Dantian) and transcend the "four phases" (birth, aging, sickness, and death) through dedicated practice. At specific celestial hours (Dingmao, Wuchen), they refine their bodies until they "forge a form that soars beyond the nine heavens," attaining an immortal physique. Like Fan Li, they wander freely beyond worldly affairs, achieving the Golden Elixir's return (a Neidan technique) to comprehend heaven and earth, transcending life and death, and drinking celestial wine within jade towers and jeweled palaces.

This recluse adept (referring to one who has attained cultivation) lives freely among the clouds, often chanting verses that transcend worldly dust. Having comprehended the celestial cycles in the Book of Changes, he finds calculating celestial stems and earthly branches overly tedious. When one truly realizes the truth of the "three lives" (past, present, and future), these concepts should naturally be released—this is genuine wisdom.

Like a white crane moving effortlessly through clouds, he perceives worldly grievances as lightly as adjusting a sash. The deepest kindness may transform into the greatest harm, while wounds sometimes nurture unexpected grace. Like the Han dynasty general meeting Patriarch Chunyang (Lü Dongbin), or encountering the True One of Taiyuan (Zhongli Quan) in Fufeng—such encounters all conceal celestial mysteries.

Though dwelling in the mundane world, this hermit maintains vast inner freedom, profoundly understanding the five thousand words of the Dao De Jing. True immortals like Lü Dongbin manifest to aid the world; their comprehension of myriad mysteries serves only to accord with the Dao. Preserving inner purity, acting in harmony with virtue, and cultivating benevolent virtue allow one to restore the original face of primordial spirit (innate nature), accumulating immeasurable blessings.

The sage dwelling incognito in the bustling capital perceives affairs with stellar clarity, his wisdom layered like brocade. Enduring as pine and bamboo through the seasons, he blooms like timely flowers. When countless virtuous deeds all point to returning to the origin (reunion with the Dao), one finally comprehends the subtlety of ancient sages' virtue.

The radiant light descending from cloud-wreathed caverns heralds opportunities for transcendence. Maintaining empty humility prevents illness; when internal elixirs (neidan) are full, one needs no ordinary nourishment. Few discern these inner and outer mysteries—heaven and hell are but a single thought apart. Only penetrating the supreme wondrous state is truly fitting.

That centenarian elder is truly rare, now ascended to azure heavens. In leisure, he contemplates state affairs like a drawn bow holding its tension. Through these scenes of cultivators' lives, the text reveals Daoist dialectics—how "fortune and misfortune lean on each other" and "kindness and resentment give birth to one another," emphasizing how internal alchemy (represented by mercury and lead as jing, qi, and shen) and moral cultivation transcend the wheel of life and death.

This passage from the Anthology of Celestial Music elucidates the philosophy and essential methods for attaining immortality through Daoist cultivation. The scripture begins by depicting the gradual restoration of people's livelihoods after turbulent times, noting how scholars, farmers, artisans, and merchants from all social strata now revere virtuous ways, praising the sagely and enlightened ruler. Practitioners whose hearts are as unimpeded as the flowing waters of Brocade River commune with the Qi (vital energy) of Heaven and Earth and the interplay of Yin-Yang, capable of dispelling calamities in their surroundings.

The crux of cultivation lies in comprehending the "pivotal principles of naturalness" (the fundamental laws governing cosmic operations), achieved through the methods of "three thousand meritorious deeds" (long-term practice accumulating virtuous karma) and "twelve celestial cycles" (the circulation of vital energy within the body). True sages can penetrate the mysteries of Heaven and Earth like a crow lowering its feet, and grasp the heart of the Dao as clearly as the Jade Rabbit in the Moon Palace pounds medicinal herbs. The cultivator's intention should be as vast as Mount Sumeru (the legendary sacred mountain in Buddhist lore), while their spirit remains as humble as the deep sea.

The text mentions techniques such as "planting the yellow sprout" (a Neidan/internal alchemy term referring to the initial emergence of vital energy during practice) and "refining mercury medicine" (elixir preparation), emphasizing how alchemical practice can transcend life and death. The essence of Daoist cultivation lies in authenticity—immortals will guide those predestined to comprehend the true Dao. Practitioners must understand the principle of Yin-Yang complementarity, just as golden lead (an alchemical substance) and hemp-wheat mutually generate and complete each other.

The latter section describes the lifestyle of cultivators: dwelling in seclusion among clouds, keeping company with exalted sages, crowned by spiritual winds, and admiring the moon by mountain streams. Cultivation requires accumulating three thousand meritorious deeds until one may finally behold the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism). The conclusion employs the metaphor of "the western crow descending with the sun" (sunset) to illustrate the passage of time, reminding people to cherish their opportunity for cultivation. The entire scripture brims with aspiration for attaining immortality through the Dao, stressing how natural cultivation and virtuous accumulation lead to the state of enduring vision and everlasting life.

This scripture describes the process and states of realization for Daoist practitioners comprehending profound principles and cultivating Neidan (internal alchemy).

Upon hearing the story of Ding Lingwei (an immortal in Daoism), the practitioner awakens to the flow of time like the cycle of seasons. Willow buds emerge in spring, plum blossoms bloom in deep winter. During the period of "forbidden smoke" (referring to times of purification and cultivation), the practitioner comprehends the immortal path, savoring the "jade nectar and divine liquor" (the saliva produced during meditation) that surpasses fine wine. As the new spring arrives and cold recedes, discussing mysterious principles is like sunlight penetrating golden barriers, while the "water of Gui" (northern aqueous virtue) nourishes the roots of plants. Ordinary people indulge in the spring scenery of the third month, yet the practitioner understands the profound meaning behind the turning seasons.

The practitioner enters the state of refining the elixir (Neidan practice), radiating circular light from the body, grasping the truth of the Mysterious Origin (the source of the Dao), carefree like Lao Laizi (an ancient recluse). Observing leaves and flowers blooming all the way to the seashore, during the "forbidden smoke" period (purification phase), one realizes the impermanence of life and death—ordinary people cling to illusions, unable to perceive the true Dao. The practitioner often accompanies emerald clouds (auspicious mists) and dwells near sages, gazing from the high terrace toward the great path of Chang'an, upholding the way of Xiyi (tranquil non-action) while remaining eternally renewed.

Eliminating transgressions and accumulating blessings, one exhaustively investigates the supreme principle of Xiyi. In Neidan cultivation, gold is refined in the cauldron (transforming Jing into Qi), and fire is circulated in the furnace (regulating breath to refine Qi). Upon attaining the Dao, one may pay homage to the Queen Mother of the West (Xi Wangmu) and seek counsel from the Wooden Duke (Dong Wanggong, the Daoist patriarch). Riding clouds to transmit the decrees of the Three Pure Ones (Yuqing, Shangqing, and Taiqing), soaring through the nine heavens on a crane. Wandering through the Langyuan (celestial gardens) to admire brocade-like blossoms, facing the moon and wind atop the Jade Terrace. Eradicating the "corpse worms" (the Three Corpses, representing internal malevolent energies) to transcend the cycle of seasons, eternally preserving the harmonious and perfected Dao-Qi.

These are cultivation poems written by Liu Chuxuan (Daoist name Changshengzi), a renowned Daoist master of the Jin Dynasty. Composed in the form of five-character quatrains, they record his insights on spiritual practice. As one of the "Seven Northern Masters" of the Quanzhen (Complete Perfection) tradition, these verses embody his profound understanding of the Daoist path.

The first poem emphasizes focused cultivation. Yesterday one might wander freely like the legendary sleeping immortal Chen Tuan, yet today finds oneself entangled in emotions. Only through sincere purification rituals (zhaijiao) in the clear void of spiritual emptiness can one truly comprehend the Dao and transcend life and death.

Avoid contention and no misfortune arises; follow the heavenly Dao and even sages will admire you. Accumulating virtuous deeds brings true blessings—no need to seek externally. Meditation reveals the true meaning of Buddhist scriptures, samadhi unveils formless reality, meditative wisdom transcends words, and the realm of meditative heaven becomes perfectly complete.

Free from material desires, avoiding disputes, speaking little while reciting Daoist scriptures—this leads to equanimity beyond joy and sorrow. Revisiting Baozhou (modern Baoding) after years away, officials with broadened minds through cultivation arranged his westward pilgrimage.

When defilements vanish, radiance appears like cloudless azure skies. Only through peaceful embodiment of the Dao can one grasp the essence of immortal scriptures. Building temples for the nation without coveting wealth, eloquent yet unpretentious—true wisdom appears simple.

Accumulated virtue connects with heaven; pure thoughts dissolve karmic obstructions. Awakened beings throughout history achieve life's perfection like precious pearls. The Dao requires no forced cultivation—follow conditions without striving, and steadfast practitioners ultimately join the immortals.

Eating meat without killing (observing Daoist dietary precepts), governing with ice-like clarity. Studying Zhuangzi and Laozi in leisure naturally leads to cosmic realization. Without the "furnace" of attachment, one avoids suffering—few escape the "burning pit" of worldly existence, enjoying the immortal's peach (symbolizing longevity) only in cool blessed sanctuaries (Daoist temples).

Xiyi (the Dao) is mother of all things; the innocent heart reveals true self. Understanding life and death enables ascension. Genuine cultivation prolongs life—Confucian, Buddhist and Daoist truths converge, and even unperfected adepts become sages.

Geomancy reveals auspicious stars (fengshui practice); sacred halls rise in secluded places. Thatched huts flank the sides, green pines encircle the grounds. Crossing bridges while contemplating the Dao, studying classics in leisure—when merit and practice unite, one comprehends eternal life's truth.

Gazing at mountains by water, wandering beyond worldly cares. Such serene vistas surpass Chang'an's bustle. Transcending the "four marks" (self, others, beings, lifespan) liberates from impermanence. Dao-realized beings surpass life and death—no haste needed to reach Penglai's immortal isles.

Neither excessive love nor hatred—keep the primordial spirit (Shen) pure. The mind shines like Gui-water (Neidan term); understanding truth brings natural ascension.

Dwelling in a riverside thatched hut, far from the clamor of the mundane world, I leisurely study the Daode Jing (Classic of the Way and Virtue) by day and quietly listen to the flowing water by night. This humble cottage lies near Mount Kuaiji (an ancient Daoist sacred mountain), removed from worldly dust. Practicing the Dao here allows one to perceive the true numinous, with a mind as clear as radiant light illuminating all things.

To the southwest stands the Yellow-White Stone Grotto (legendary abode of immortals), where one cultivates in seclusion amidst pines and bamboo, destined one day to become a guest of the Penglai Immortal Isles. This blessed land (a Daoist term for a place where spiritual energy gathers) leans against the Sanyang Mountains, with the village of cultivation just before it. On the first and fifteenth days of each lunar month (important Daoist fasting days), I join others in burning incense to pray for blessings.

The towering peaks seem to reach the Heavenly Gate. Through pure cultivation, I repay the fourfold kindness—to heaven, earth, sovereign, and family. Whenever someone seeks guidance on the Dao, I respond with reverence. Secluded at the foot of the northern mountain, I no longer dwell on worldly affairs, sustaining my practice with three small fields and nourishing my true nature with simple grains and wild greens.

By the water or atop the mountains, under a crystal-clear sky, I suddenly grasp the true meaning of the Great Dao, knowing I will ultimately return to the Great Brahma Heaven (the highest celestial realm in Daoism). Surrounded by verdant peaks, the positions of Jia (east, Yang Wood, representing growth) and Geng (west, Yang Metal, representing harvest) subtly align with the mysteries of Yin-Yang. Understanding the wondrous principle of inverting Yin and Yang, my mind becomes as free as drifting clouds.

The highest good (Shangshan) is pure like water, and actions are harmonious like a tranquil surface. The clear sky reflects all things; when the innate nature is still, the radiance of life naturally manifests. The Jia direction (east, Wood position) holds profound and clear Qi. Truly comprehending the Dao’s manifestation, I fully embody the practice, destined to ascend to the azure heavens.

Withdrawing the mind and refraining from judging others, I reach the realm of Xiyi (from the Daode Jing: "Looked at but not seen—this is called Yi; listened to but not heard—this is called Xi"), dissolving distinctions. Responding to phenomena with wisdom, I neither cling nor deviate. In this quiet thatched hut, I study the classics of Confucianism, Buddhism, and Daoism, naturally realizing profound truths and delighting in the joy of transcending the mundane.

Following the example of Ma Danyang (disciple of Quanzhen Patriarch Wang Chongyang), I cultivate while mingling in the world, ultimately shedding the mortal shell to reach the immortal realm. When praying for rain in villages, collective virtue moves Heaven to bestow grace—remembering never to harm living beings, offering incense, candles, tea, and fruit to accumulate blessings.

Suddenly awakening to the indestructible nature of Vajra (a Buddhist term here referring to the eternal true nature), I truly understand the need to transcend the four marks: self, person, sentient beings, and lifespan. Only by realizing the formless, markless essence can one transcend life and death, breaking free from impermanence. Maintaining fasting and precepts (Daoist practices) with reverence and purity allows liberation from the sea of suffering. With steadfast devotion, one will surely reach Penglai.

Holding constant compassion to guide beings, I enter and exit with reverence for the true sages. Daily practicing the three filial pieties (toward parents, teachers, and rulers) and ever mindful of repaying the four kindnesses (of heaven, earth, sovereign, and mentors), my dwelling is open and airy, warm in winter and cool in summer, naturally balanced. Upholding purity and virtuous conduct in reverence to the three teachings, I see through the world’s illusions like a fleeting dream.

Filial devotion to elders is sincere and profound; a tranquil mind surpasses rigid meditation. Completely forgetting the four marks, I suddenly realize Buddhism and Daoism are one. In a daze, the true nature emits pearl-like radiance, its light reflecting back to illuminate all directions—this brilliance far surpasses fireflies, like the true Yang (primordial pure Yang Qi) manifesting in the heavens.

Letting go of worldly strife, I leisurely read Daoist scriptures. Thoroughly awakening to the unborn and undying true nature, understanding the Dao naturally brings clarity.

This passage from the Anthology of Celestial Music expounds the core principles and cultivation methods for attaining immortality through Daoist practice.

Practitioners must open the eye of wisdom, maintaining a pure and desireless mind to avoid calamities. By harmonizing the Qi of Yin-Yang, they preserve their vital nature (Xing) and life force (Ming), ultimately shedding their mortal form to ascend to Penglai, the immortal isles. When one reaches the empty-minded state of a valley and unites with the Dao, even spirits and deities will show reverence.

Understand that worldly existence is like a dream—see through the chains of karma and transcend the mundane to dwell in sacred grotto-heavens. In leisure, study ancient scriptures to penetrate the cycle of birth and death, comprehending the great Dao of non-contention. Realizing these truths and persisting in cultivation will ultimately lead to perfect virtue.

Daily practice should follow nature's rhythms, nurturing the spirit with peaceful Qi. When dual cultivation of nature and life (Xing-Ming Shuangxiu) reaches the state of pure Yang, one transcends life and death. Follow the sages in flowing with nature, dispelling delusions and attachments. Early awakening to truth enables return to the azure heavens.

A desireless mind resembles clear skies, illuminating all things' essence. When the primordial spirit (Yuanshen) merges with the Dao, words and deeds naturally accord with the classics. Be transcendent like cranes among pines, never imitating moths drawn to self-destructive flames.

Practitioners must awaken early to life's impermanence—preserving the purity of nature and life prevents descent into hell realms. Through harmonizing the golden infant (spiritual essence) and jade maiden (vital essence), one ultimately soars upon clouds. When spirit and Qi become soft and pure, heavenly Dao is realized, initiating the immortal ascent.

The great Dao has no form, yet through refining lead and mercury (Neidan terms for Yin-Yang energies), true Dao is realized. Returning to Penglai requires accumulating three thousand virtuous deeds. Heaven-earth's creative mysteries reside in alchemical scriptures—when true light manifests, all things become luminous.

Cultivation follows the seasons: gathering yellow sprouts (Yang's first stirrings) in winter, collecting white snow (pure Yin) in summer. When the golden infant leaves the jade peak (Dantian), the wheel of rebirth is transcended. Pure practice perfects nature and life, eradicating karmic obstructions and illness. Virtue (De) flows naturally until one meets the supreme sages.

Maintain purity in daily life, allowing essence (Jing), Qi and spirit (Shen) to intermingle. Only by forgetting passions can life's radiance be preserved, ultimately roaming with immortals. Seeing all phenomena as mirror reflections, the unattached mind achieves complete merit.

Thorough understanding of life-and-death liberates one beyond worldly concerns. Though oceans turn to fields, the spirit remains united with Dao. When mind aligns with Dao, nature and life reach perfection—formless nature attains universal communion. Naturally arriving at supreme goodness, the mortal shell is shed to become a true immortal.

Awakened ones extinguish strife and craving, truly penetrating the great Dao of nature and life. Steadfast resolve avoids rebirth's suffering—though mountains crumble to dust, the divine light endures forever.

This passage from the Anthology of Celestial Music primarily explains how Daoist practitioners attain liberation from the cycle of life and death through cultivation. Practitioners must relinquish worldly desires (symbolized by the "restless monkey mind") and maintain transcendent composure like pine-clad mountain peaks. True freedom lies not in youthful appearance but in inner refinement—only when virtue (De) is perfected can one prolong life and ultimately ascend to the Penglai immortal isles.

The key to cultivation lies in achieving a state of "no-self," maintaining clarity of spirit (Shen) while eliminating desires ("Gui light" refers to vital essence). Upon comprehending the mystery of the "Subtle and Imperceptible" (the Dao's profound nature), one naturally attains the Great Way. Worldly splendor is but a dream; only by severing mundane attachments can one behold eternal truth. Reaching the immortal realms requires diligent cultivation of merit.

Through countless cycles of rebirth, only by understanding life and death can one transcend. Refining the "true lead and mercury" (Neidan terms for Yin-Yang energies) is like fishing for giant turtles with luminous pearls—demanding supreme mastery. The truly enlightened see through worldly artifice, awakening to the mystery of life and death beneath pine peaks, where they realize the "Harmonious Balance" (Yin-Yang unity) and unite water and fire (Kan-Li).

Transforming turbid evil into pure goodness liberates one from samsara. Preserving the radiance of one's innate nature and vital force (Xing-Ming) manifests one's presence in the azure heavens (immortal realm). Upon reaching the "other shore" (liberation), one enters the deathless state, wandering freely among cloud-wreathed peaks, dwelling in rainbow grottoes aligned with celestial harmony.

Practitioners must understand the principle of non-contention, refining true essence to subdue desire's flames. When vital essence fills the Dharma body, ascension occurs as naturally as a cicada shedding its shell. Those obsessed with sensory forms fall into the Ninefold Darkness, while comprehending the wondrous Dao of No-Birth grants eternal abode in Yingzhou's paradise.

Relinquish capricious emotions to preserve the constant true nature. Balanced breath (Qi) illuminates life's radiance, ultimately shedding the mortal shell for immortal realms. Daily practice maintains natural authenticity—nourishing spirit with harmonious Qi, purifying consciousness to make essence shine. When Yin energies dissolve completely, one becomes an azure sky immortal.

Release "having" to grasp "non-being's" truth, like solitary clouds drifting unhindered through blue emptiness. Complete unity with the Dao constitutes true attainment. When understanding dawns and mental defilements vanish, enlightenment follows. Contentment with simplicity naturally unlocks eternal wisdom.

Through countless rebirths ("bone-selling"), only the thought of "no-birth" brings liberation. Natural comprehension yields myriad wisdoms; applying pure Yang (Qian hexagram) preserves life. Superior practitioners realize non-contention, opening wisdom's eye through harmonious balance. True mastery of all practices brings spontaneous ascension upon awakening.

Maintain purity until death's door—only by forgetting passions is life fulfilled. Transcendence avoids ghostly paths, granting audience with immortals in the Great Luo Heaven. Penetrating insight reveals truth; genuine awakening transcends joy and sorrow. When Yang descends, divine light appears—on solitary peaks, one awakens to the other shore.

Tether the mind-monkey (delusions)—respond to all phenomena with unwavering true clarity. Perfect virtue through purity qualifies one to dwell in Huayang's immortal grottoes. Goodness aligns with Dao-nature; it isn't feigned ignorance. Ceasing evil and cultivating goodness fulfills the ultimate Way—realizing all phenomena are empty.

What remains to fight for when greed is forgotten? Only no-self awakens true clarity. Beholding the universe's original face, accomplishment naturally grants cloud-walking ascension.

This scripture expounds the essential methods for cultivating the Dao to attain immortality, with purity of body and mind and transcendence of worldly dust at its core. Practitioners must first stabilize their Shen (spirit) - likened to a restless monkey symbolizing agitated thoughts - and eliminate distractions and desires to avoid sinking into the sea of suffering. Each morning requires reverent worship of the supreme deities.

The key to practice lies in penetrating the nature of life and death while maintaining spiritual clarity. Like the mist-shrouded grotto-heavens of Jade Peak Mountain, adepts cultivate in seclusion yet adapt skillfully. Only by truly understanding the principle of emptiness can one serve the true Dao, transforming inner "fire Qi" (symbolizing turbulent passions) into pure energy. By steadfastly maintaining pure aspiration, practitioners ultimately develop a "body beyond the body" (the Yang spirit transcending physical form).

Contemplating the great matter of life and death liberates one from suffering. Finding joy in cultivation prevents downfall, allowing the true nature to roam beyond worldly concerns. Daily life demands restraint of deluded thoughts, extinguishing turbid Qi (represented by black smoke denoting harmful thoughts) when encountering external disturbances. Preserving one's authentic constant nature bears virtuous fruit, culminating in Daoist realization.

The foundation of practice rests in holding fast to the "One" (the origin of Dao) while keeping the spiritual altar immaculate. Through prolonged cultivation that dissolves attachments and aversions, ascension occurs naturally. Like the waxing moon becoming full again, perfecting the dual cultivation of nature (Xing) and life (Ming) leads to immortality. Only with purified mind can one comprehend profound mysteries, requiring accumulation of three thousand merits (representing extended virtuous practice).

Secluded practice in Green Mountain Academy transcends worldly chaos. Realizing the Dao ends cyclic rebirth, like leisurely hermits beneath pine trees. How many understand the mystery of solid rock turning to dust? Only the true Dao remains eternally indestructible - appearing as Wuwei (non-action) yet encompassing great action.

Dao study demands unwavering resolve, encountering external provocations without anger (symbolized by smoke of fury). Purity leads to supreme goodness; complete release of attachments perfects both nature and life. Losing the true path leads to heretical ways; understanding the essence preserves spiritual integrity. Mastering ancient sages' teachings fosters world-weariness and retreat to grotto-heavens.

Moths drawn to flames symbolize deluded attachments, while cranes longing for pines represent awakening. Firm resolve transcends life and death - what competition exists on the path of cultivation? World-weariness leads to dwelling in rainbow-lit grottoes, contemplating classics of immortality.

True understanding elevates beyond mundanity - how few achieve this across ages! Serene completion of cultivation merits leads to ascension to the Cinnabar Clouds (celestial realms). Purity preserves life; forgotten schemes eliminate karma. Awakened wisdom manifests naturally; daily activities mirror facing sages.

Ordinary beings cycle through rebirth for eons. Realized adepts witness seas becoming mulberry fields, pines withering and reviving. Wisdom comprehends true principles; Dao-realization transcends rebirth. Original nature shines like flawless pearls; the mind reflects as clear winter pools.

Daily life requires abandoning greed and anger; true understanding yields karmic conditions. Subtle Shen (spirit) unites with Qi (vital energy), surpassing worldly ties. Eliminating selfhood prevents calamity; understanding emptiness transcends right and wrong. Resolute will attains realization; interacting with all things without obscuring causes and effects.

Holding orthodox teachings with open-mindedness yields infinite adaptability. Complete awakening to supreme truth perfects the lead-mercury union (Neidan terminology for Yin-Yang harmonization). Not taking others' faults as one's own prevents contention. Concealing faults while highlighting virtues preserves De (virtue), ultimately achieving Dao-fruits.

This scripture reveals the essential principles for cultivating the Dao to attain immortality, emphasizing purity of heart-mind, harmonizing Yin-Yang, and accumulating virtuous merit.

The first passage advises practitioners to emulate the pine tree's transcendence of worldly dust while maintaining steadfast resolve. The mystery of human nature (Xing) and life force (Ming) lies in balancing the Yin-Yang energies (represented by lead and mercury in alchemical terms), achieving a mind as clear and luminous as the open sky.

The second passage underscores relinquishing worldly attachments through studying authentic scriptures to comprehend the profundity of the Dao. The state of supreme goodness eradicates all malicious thoughts, requiring serene non-action (Wuwei) and cultivation of virtue (De) to fulfill the celestial covenant with Penglai, the fabled immortal realm.

The third passage explains how eliminating delusions naturally reveals wisdom, as a purified heart-mind comprehends life's true essence. Maintaining devotion to the Dao while repaying the four great debts (to heaven, earth, sovereign, and parents) leads to ultimate perfection, enabling audience with the Celestial Worthy (Tianzun).

The fourth passage details practical methods: abstaining from greed and anger, consolidating the Three Treasures (Jing-Qi-Shen), and cultivating nature and life through prolonged practice (the "three thousand merits") in sacred grotto-heavens. When emotional attachments dissolve and the mind becomes limpid as azure skies, one may ride clouds to immortal realms.

The fifth passage warns against losing the Dao's path, exposing worldly illusions. Purified nature and life escape samsaric suffering, while understanding truth enables ascension. True intention should remain pristine as one's original heart, circulating the "millet-sized pearl" (an internal alchemy term for Dantian energy) to penetrate the Dao's mysteries.

The sixth passage describes advanced states: the radiance of original spirit (Xingguang) shines perpetually like a lamp, while spiritual awareness transcends life and death. Awakening to the Three Primordials (heaven-earth-human principles), one becomes like a flawless mirror - though few through history attain this realization, its achievement confers immortality.

The concluding passages summarize key points: dissolve egoistic distinctions to let the True Fire (Yang energy in Neidan practice) circulate naturally; maintain unwavering determination while balancing Yin-Yang (the "two eights" represent perfect equilibrium); abstain from judging others, as perfected virtue enables cloud-borne ascension. Daily practice requires taming the "mind-monkey" (metaphor for wandering thoughts) with sage-like reverence, calmly refining lead and mercury (Yin-Yang energies) until completing the three thousand merits naturally brings enlightenment amid pine-clad peaks and jade-green caverns.

This scripture elucidates the essential principles for cultivating the Dao and attaining perfection. Practitioners must first understand that "softness and plianess" are the keys to realizing one's true self, much like formless true fire that illuminates all things. When one genuinely comprehends the essence of cultivation, the fruit of true Dao will manifest.

The light of human nature resembles lamp oil, while life is the lamp itself. Only by seeing through the truth that our physical bodies will eventually turn to white bones can we sever worldly attachments and reach the flawless state of perfection—as clear and bright as the autumn moon in an azure sky.

True devotees of the Great Dao distance themselves from desires. When the Three Treasures (Jing, Qi, Shen) within harmonize and merge, one achieves unity of body and mind with the Dao, ultimately shedding the mortal form. In daily practice, circulate the spiritual pearl (Neidan) within—its radiance illuminates the entire void. Upon genuine awakening, one transcends the constraints of the three realms.

After eliminating all karmic obstructions, the pure original nature naturally attains carefree liberation. Understanding this truth, one finds joy in stillness when life reaches completion. Maintain a mind of singular purity, perceiving the Great Dao in subtle details while forgetting both movement and stillness. Only virtuous radiance can resonate with all things, while Dao wisdom shines like celestial light.

When the two energies of Yin and Yang (chonghe) within reach equilibrium, the Dao-nature becomes tranquil, and the purified life gradually attains spiritual communion. Understanding the principles and abandoning cunning thoughts opens the cloud-path to Penglai, the immortal isles. Severing evil thoughts leads to true goodness; when the wisdom-eye opens, reality becomes visible. Complete cultivation of the Three Treasures (Dao, scriptures, and master) enables liberation from samsara.

Those with supreme realization cling not to empty forms—only by forgetting physical form can one behold the eternal true visage. Understanding the truth and practicing it thoroughly allows one to shed the mortal shell and dwell in immortal palaces. Weary of worldly dust, they retreat to mountain peaks, embracing the pure unity of water and fire (renbing), delighting in the Dao's subtle mysteries (Xiyi—the Daoist state of formless tranquility), thereby appreciating the seasonal beauties of immortal realms.

True insight into life and death renders the mind as clear as the sky, unobstructed and free as wandering clouds. Losing the Dao-heart leads to downfall, while diligent practice fills one with Dao-Qi. Pure comprehension flows gently like Gui-water (kidney essence), and perfected virtuous deeds naturally bear fruit.

Upon awakening, follow the natural Dao, nurturing Yang energy in subtle ways. Emptiness embraces all transformations, while supreme virtue conceals auspiciousness. Daily practice of truth makes the Dao's workings transcend externalities. When merits reach fulfillment, one may ride clouds to pay homage to the Celestial Worthy.

The distinction between self and others obstructs Dao cultivation—only by resolving karmic ties can one roam blessed lands. Keep company with pines and bamboos (symbols of steadfastness); after true awakening, seek the immortal isles of Yingzhou. Immediately comprehend orthodox truths, seeing through worldly affairs past and present. Supreme virtue (zhide) marvels in purity and harmony—the spiritual mountain's Dao-shore lies right before you.

True awakening (zhenjue) opens the Dao-eye, watching white clouds come and go freely. The azure sky often reveals realms of spontaneity, where cranes guide the way to Penglai. The Great Dao originally has no name—heaven and earth return to stillness and clarity. Penetrating all transformations with luminous understanding, one realizes that when principles are grasped, accomplishment follows naturally.

Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu (four Quanzhen patriarchs) practiced reverently, forgetting physical form to cultivate nature and life. Their pure aspirations remained unwavering, eradicating all karmic illnesses. These masters excelled at subduing the heart-fire (desires) and understood true cultivation. Completing the fusion of lead and mercury (Neidan terms), they urged others to follow the scriptures.

These four patriarchs received separate enlightenment from their masters, forgetting the mundane to roam grotto-heavens, accompanied by clouds and mist. This illustrates that Dao cultivation requires guidance from enlightened teachers to transcend worldly dust and unite with heaven, earth, and nature.

This scripture recounts the journey of four Quanzhen (Complete Perfection) patriarchs—Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu—who attained enlightenment through cultivation, ultimately transcending life and death to ascend as immortals. Shedding their mortal forms, they entered the realm of Taiwu (the supreme state beyond form in Daoism), merging with the eternal Dao.

For practitioners, seeing through the illusion of life and death and aligning with natural transformation allows union with the heavenly Dao. When the heart-mind is pure, the spirit returns to Shangqing (Upper Clarity, one of the Three Pure Heavens). At the end of fate’s trigrams (symbolizing destiny), one must relinquish attachments and focus on cultivation. Only by wandering freely like a lone cloud or wild crane can one accompany the true Dao and reach Yingzhou (the legendary immortal isle).

Dissolving the distinction between self and others, maintaining a state of Chonghe (harmonized yin-yang), accumulating virtuous deeds, and refining the Dao-body ultimately liberate one from the Saha world (the mundane realm of suffering in Buddhist terms). Those mired in darkness become ghosts, while steadfast adepts transcend the cycle of rebirth. Through serene practice, the "Chanu and Infant" (Neidan terms for yin and yang qi) unite joyfully within, revealing the true self.

Understanding the great Dao surpasses life and death; comprehending its profound mysteries leads to awakening. At the culmination of cultivation, one may behold Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, the highest Daoist deity). Adapting to change is key to cultivation; maintaining equilibrium unveils subtle truths. The truly enlightened radiate perfect heart-light, pure and luminous as the azure sky.

Nature and life (xing and ming, spirit and body) reside in emptiness—appearing void yet containing all. Few throughout history have grasped this state. The optimal time for cultivation aligns with celestial and terrestrial harmony; a tranquil mind transcends life and death. Realizing truth dissolves love and hatred; refining one’s true nature unveils esoteric wisdom.

Serene wisdom reveals the peril of life and death. Practicing according to the Vajracchedikā Sutra (a pivotal Buddhist text) builds a ladder to the immortal realms. The awakened perceive celestial light; a purified spirit ensures the Dao’s presence. Wisdom manifests in the mundane, and when true nature arises, one pays homage to Danyang (the realm of pure yang).

Exhausting karmic obstructions eradicates suffering. Humble, yielding, and non-contentious, the unification of jing, qi, and shen attains Wuwei (non-action, the Daoist pinnacle). Understanding the Dao’s true function, the body moves while the heart remains still. Eternal radiance shines forth, crystallizing an indestructible body of pure yang.

Constant self-reflection is essential. Upon grasping the Dao, one refrains from blaming others. Penetrating the Daode Jing naturally distances one from strife. The enlightened embody equanimity; virtue fulfilled ensures abundant merit.

In summation: Aligning with the true Dao brings life; opposing it brings death. Accord yields peace; defiance brings chaos. Harmony begets gentleness; resistance fosters rigidity. Compliance invites blessings; rebellion summons calamity. Submission ensures tranquility; defiance breeds affliction. Following the Dao leads to ascension; rejecting it leads to downfall. Adherence refines "lead" (Neidan term for vital essence); defiance wastes life. Alignment connects with the divine; opposition disrupts qi. Dispersed hun and po souls become ghosts; united yin-yang forms immortals. Purity of body and mind is the work; poised adaptability is the virtue. Steadfast will attains mastery; serene goodness communes with the divine. Retreating to mountains, yet unattached to silence; dwelling in the world, yet unmoved by turmoil. Some seclude in grotto-heavens; others wander the human realm to cultivate.

This scripture outlines the cultivation principles and life attitudes for Daoist practitioners, presented in several sections.

The first section describes the transcendent state of accomplished cultivators. Like solitary clouds or wild cranes, they move with complete freedom, following the natural Dao while maintaining purity and unobstructed awareness in daily life. Through cultivation, one reaches the state of "casting off the husk to return to truth," transcending the Three Realms (Desire Realm, Form Realm, and Formless Realm), liberating from the cycle of rebirth, and entering the eternal state beyond coming and going.

The three-character verse, explained through the "Fenyang commentary," reveals the essence of cultivation: Understanding the principles of the Book of Changes (Yijing) grants insight into celestial mechanisms; grasping the true meaning of the five thousand words in the Dao De Jing transcends mere language; penetrating the Diamond Sutra reveals the true Buddha. All phenomena ultimately manifest the Dao—by shedding worldly attachments and practicing the dual cultivation of nature (xing) and life (ming), one surpasses the Three Realms. Achieving the state of "Xiyi" (the Daoist term for profound tranquility and mystery) becomes incomparable; realizing the truth of past and present is like comprehending the vast ocean of Buddhist wisdom. Drawing near to the noble purity of pines and bamboos, one wanders in carefree joy—this serenity cannot be bought with wealth. The true cultivator's "canopy of clouds" (representing spiritual attainment) naturally transcends, free from worldly cravings.

The Twelve Admonitions outline essential cultivation principles: Maintain sincerity, practice genuine cultivation, embrace humility, and understand worldly affairs with wisdom; sustain constancy and stability of mind; pursue supreme goodness and true compassion; practice non-attachment, transcend emotions, and purify Qi (vital energy). Only thus can one comprehend profound mysteries, unite with the Dao, and spontaneously attain spiritual clarity.

The Ten Exhortations provide specific precepts: Do not knowingly err yet remain arrogantly unrepentant; do not blame others for your own mistakes; do not always claim others are wrong while considering yourself right; do not look down on fellow practitioners due to pride; do not distort classical teachings with arbitrary interpretations; do not start enthusiastically but abandon practice—maintain beginner's mind throughout; do not focus on others' faults but appreciate their virtues; treat all equally without favoring wealth or scorning poverty; cultivate both stillness (ding) and wisdom (hui), persisting in quiet study before enlightenment; do not cling to views of existence or non-existence—maintain purity of mind in daily life.

The text emphasizes transcending worldly concerns through serene non-action (wuwei), achieving liberation via disciplined cultivation.

This is a set of four-character verse cultivation insights written by the Jin Dynasty Daoist master Liu Chuxuan (Daoist name Changshengzi). The poems express the transcendent realm of adepts who rise above worldly concerns to pursue longevity.

The first poem describes the lifestyle after achieving cultivation success: retreating to dwell among mountains and streams after accomplishing one's work, leisurely studying Zhuangzi and Laozi. The dwelling place is evergreen with pines and bamboos, with ready access to grotto-heavens for practice. Effective cultivation extends life, dissolves past karmic obstacles, and prevents new transgressions. Those who truly revere the Dao (the Way) often act contrary to worldly norms. Like Tao Yuanming who attained immortality after reclusion. Seeing through the cycle of rebirth allows eternal residence in the immortal realms without worry. Throughout history, enlightened individuals all comprehended the true essence unifying Confucianism, Buddhism, and Daoism.

The second poem warns worldly people: since ancient times countless beings have drowned in the cycle of life and death; now in this Dharma-ending age, only the Yellow Register purification rituals (Zhaijiao) can deliver suffering souls. Among millions, perhaps one or two sincere seekers gain recognition from perfected immortals (Gaozhen). In our hundred-year lifespan, we should seek the path of longevity—otherwise mountainous karmic debts await punishment in the underworld. The utterly wicked sink eternally in bitter seas; only accumulating virtue (De) through good deeds brings liberation. It urges all beings to sincerely turn toward the Dao without distracting thoughts. Worldly wealth is illusion—only pure cultivation, fasting rituals (Zhaijiao), can move heaven and earth. The gods watch day and night; if they see your undistracted mind, the Five Perfected Masters will come to guide you, reporting to the celestial court to bestow blessings and restore your light. Missing this opportunity makes future encounters difficult.

The third poem depicts the sublime state after attaining the Dao: complete merit makes one's name last eternally, with the whole family delivered like the lay practitioner Pang of Tang Dynasty. True wealth combines virtue (De) and filial piety; preemptive cultivation of nature and life prevents illness. Transcending the cycle of rebirth, one dwells forever in the immortal realms of the Great Canopy Heaven. Celestial radiance transforms into jewels; wearing six-zhu immortal robes (extremely light heavenly garments), one attends the Celestial Worthy of Primordial Beginning. Meeting fellow immortals in the Penglai paradise. After this Dharma-ending age, Dao opportunities will be rare. The three teachings are ultimately one family—all gateways to the Great Dao (the Way). Seemingly non-action (Wuwei) actually contains action, solely to awaken worldly people. The merit of pure, equal cultivation isn't obtained through material donations. Seek the primordial Dao beyond yin-yang (the cosmic origin).

The fourth poem laments worldly impermanence: waiting devoutly for the destined opportunity to arrive, maintaining a detached mind free of distractions. Suddenly two years pass since parting with fellow cultivators—landscapes remain while human affairs change. Life fades like morning dew; even birth in the Central Flowery Land (the sacred middle kingdom) cannot escape fate. A single spark of enlightened Dao-nature outweighs ten thousand gold. Worldly people's endless greed stems from emotional attachments. Though all know fame and wealth are karmic obstacles, few truly understand virtue (De) or fathom the Dharma-ocean (the profound sea of Buddhist truth). Only auspicious vapors (signs of cultivation achievement) can coalesce into genuine attainment.

The Anthology of Celestial Music presents verses depicting the transcendent state and worldly wisdom of Daoist practitioners. The first passage describes an adept strolling through pine forests atop mountain peaks, their spirit already liberated from worldly disturbances, seeing through the illusion of life and death. In sacred grotto-heavens (Dongtian, Daoist paradises) — places of pristine freedom — they move unconstrained, harmonizing the two energies of Yin-Yang (the complementary cosmic forces), attaining the realm of Xiyi (the Daoist state of profound tranquility and mystery), ultimately ascending to immortal realms. Here, the text references emulating the perfected states of Xu Xun and Pang Degong (renowned Daoist immortals) — existing beyond gratitude or resentment in sublime detachment.

The second passage observes that while human life spans a century, few reach seventy years. When will deluded souls chasing illusions awaken? The Dao (the Way) operates spontaneously, with serene equanimity as its profoundest mystery. All phenomena are inherently blameless; rather than obsessing over Zhaijiao (Daoist purification rituals), one should perceive ancient and modern affairs as dreamlike. Penetrating life’s ephemeral vanity leads ultimately to enlightened laughter. Beyond cultivating Xingming (the dual cultivation of innate nature and vital life force), all worldly attachments should be relinquished.

The third passage discusses governance: integrity and purity naturally avert calamity and illness. One must repay the fourfold grace of heaven, earth, ruler, and family through abundant virtuous deeds. Govern people with loyalty and filial piety, nurture serenity, avoid idle thoughts, and the spirit will settle naturally. Conceal faults while highlighting goodness, ignore divisive speech, dissolve distinctions between aversion and desire, and maintain constant equanimity. Shun worldly splendor; wander pine paths to admire emerald waters and azure peaks — these grotto-heaven vistas reflect one’s original face. Polish the mind like a mirror, discern past and present, abide in Dao (the Way) through self-reflection. When merit and virtue culminate, one ascends to the Great Canopy Heaven (Daluo Tian, highest Daoist celestial realm) to behold the Celestial Worthy.

Reiterating in the fourth passage that "few since antiquity live to seventy," it urges seeing the world as illusory dreams, culminating in laughter. True leisure is found within leisure itself — forgetting cunning intentions marks genuine attainment. Earthly glories vanish instantly; only revering Dao (the Way) and De (Virtue) leads gradually to the mysterious. Eradicating aversion and desire surpasses grand rituals; the cultivation of Xingming (vital essence and spirit) within the body is paramount. What seems like serene equilibrium actually conceals the elusive accumulation of hidden merit (Yingong).

The fifth passage reveals arcane cultivation: within emptiness, wondrous being manifests; divine incantations become comprehensible. Jade nectar and qiong-jiang (alchemical fluids) flow at the "Twelve-Storied Tower" (the throat). When the Shen (spirit) remains lucid during wakefulness, longevity extends. The Diamond Sutra’s quatrain embodies compassionate salvation. Heaven’s Dao (the Way), though wordless and formless, is eternal. Inverting Yin-Yang (a Neidan/internal alchemy term for balancing water and fire) reveals the meeting of mao and you (symbolizing Yin-Yang harmonization). Naturally, the three luminaries (sun, moon, stars) manifest numinous brilliance; immortal blossoms in Langyuan (celestial gardens) outshine earthly spring. Visualizing the Southern Dipper (governing life) in motion while contemplating the Northern Dipper (governing death) leads to great awakening and Wuwei (non-action) spontaneity.

The final passage states that silently reciting true scriptures surpasses empty discourse. Seeing all phenomena as empty dissolves duality. Reverently upholding the true Dao without regression, one keeps company with pines and bamboos to safeguard the Dao-mind. Heaven’s secrets bestow subtle realization (Miaojue); within the realm of true constancy, movement and stillness are both forgotten. The primal, ineffable countenance transcends description; surpassing Yin-Yang liberates from birth and death. The phrase "child and mother reunite" is a Neidan term denoting the alchemical union of Yin-Yang, the coupling of lead and mercury.

Life should be free from greed and contention, maintaining inner purity without afflictions. Existence is as fleeting as dew on a lotus leaf—cultivation must begin early. Only by recognizing the eternal, indestructible nature of the spiritual essence can one transcend the cycle of birth, aging, sickness, and death. When the inner radiance is realized, the path of cultivation becomes as clear as a road through the clouds, leading directly to the immortal peaks of pine-clad mountains.

Cultivating the Dao (the Way) requires following natural conditions, harmonizing the body's Yin and Yang (represented by mercury and lead as metaphors for the two vital energies, Qi), refining the inner true nature while accumulating external virtuous deeds. When both inner and outer cultivation reach completion, one may ascend to the immortal isles of Penglai.

Some spend fortunes to purchase rare trees, yet cultivation does not demand external possessions—what matters is diligent and earnest practice. The world is full of illusions, with few truths to grasp. With sincere devotion to the path, one in ten thousand may attain the Dao. When blessings and cultivation accumulate sufficiently, one may even establish temples like Wudang (sacred Daoist sites) and receive imperial honors such as the title "Lingxu."

After the elder Lengqi renounced worldly life and ascended as an immortal, his family held grand purification rituals (Zhaijiao). He specifically instructed the Daoist priests not to accept payment for chanting scriptures—if no funds were available, simple vegetarian meals would suffice. The ceremony was solemn and sublime, with the power of divine virtue covering the faults of ordinary people. True cultivation involves enduring many demonic trials, understanding the illusory nature of all phenomena, and aligning words with deeds—a rare achievement in this world. With compassionate salvation of beings, all may cross the sea of suffering together.

The awakened nature is as harmonious as the mutual generation of Wood and Metal (the Five Phases principle). Once the true form is perfected through cultivation, one may soar straight to the heavens. Few truly understand life's essence while their parents are still alive. Those spoken of as long-lived are rare—from youth to old age, some awaken while others remain deluded. Blessings and sins follow like shadows, yet the enlightened being's essence is as flawless as the full moon. Understanding the great Dao (the Way) prevents reckless action; seeing truth dispels doubt. When spiritual light manifests, the staircase to the celestial realm becomes visible. With wisdom illuminating all directions, one transcends bondage and moves freely. The profound mysteries of heaven's Dao defy words—those who truly master cultivation remain undisturbed even by ghosts and spirits. The grotto-heavens and blessed lands are close at hand, like the jade pools of immortals. Naturally attained spiritual treasures subdue demons (symbolized by snakes and turtles as obstacles), freeing one from the Three Realms. Ultimately, the mortal shell is shed like clouds dissolving into emptiness.

Fame and wealth are shackles and scorching flames; karmic entanglements of love, hatred, and grudges are hard to escape. When sins pile like mountains, how can the fruit of the Dao be achieved? Awaken abruptly to life's truth—why compete with others? Realizing all phenomena are empty, one moves freely with the flow. Approaching sixty, one sees through worldly illusions—no number of descendants can replace one's own cultivation. When fortune comes, crowds fight for it; in illness, one lies alone. Observing the cycles of life and death through the ages, can the truth of emptiness be grasped? Can the realm of sages be deceived? Cease creating new karma, and the underworld will naturally show mercy. Like the fading glow of sunset, release all thoughts—sincere faith is paramount.

The Anthology of Celestial Music presents several passages elucidating the spiritual states and realizations of Daoist practitioners. Let me explain them section by section:

The first passage teaches that cultivators must release past mistakes and regrets, accumulating merit through charitable deeds. True practice lies not in external forms but in attaining the inner state of "neither attachment nor aversion, constant clarity and purity." By refining Jing (essence), Qi (vital energy), and Shen (spirit) - the core elements of Daoist cultivation - one may transcend worldly dust like ancient Dao-realized masters. Though appearing simple outwardly, they maintain luminous awareness within, seeing through worldly vanities.

The second passage depicts sentient beings cycling through the sea of suffering (a Buddhist concept adopted by Daoism), reincarnating like piled white bones. People bustle about with little awakening, their bodies transient as foam, while only spiritual nature endures. Practitioners must relinquish desires to reach the "Xiyi" state (the Daoist mystical realm of profound stillness), perfecting their Yuanshen (primordial spirit) for celestial ascension. The Dao remains formless yet eternal, transcending Yin-Yang duality. Those who cultivate to form a "Taixian" (Neidan term for the spiritual embryo within) attain carefree liberation. References to places like Water-Curtain Cave and Pine Peaks allude to sacred sites where adepts surpass life-death dualities.

The third passage details concrete Daoist methods. The "Twenty-Four Tiers of Supreme Talismans" refers to advanced esoteric systems, while "Tianyuan" denotes primordial Qi. It emphasizes authentic cultivation of Xingming (nature and life, the foundation of Neidan practice) rather than superficial appearances. Transcending the six rebirth paths (Buddhist concept), practitioners nurture their "immortal embryo" (Neidan term) through soul purification. Cultivation must follow natural rhythms, safeguarding the "Three Treasures" (Jing-Qi-Shen) while restraining worldly emotions, ultimately reaching the "Nine Heavens' Penglai" (Daoist celestial paradise).

The final passage states that practitioners attaining seventy years plus another zodiac cycle (twelve years) receive rare blessings. It stresses diligent practice - advancement leads to immortality while regression falls into ghostly realms. Throughout the text flows Neidan philosophy, advocating the dual cultivation of nature and life through Wuwei (non-action) to transcend samsara.

This scripture elucidates the core principles and cultivation methods for attaining immortality through Daoist practice, emphasizing inner refinement to transcend worldly limitations.

Practitioners of the Dao should maintain mental clarity, remaining unaffected by external praise or blame, gain or loss, achieving a state beyond sorrow and joy. By penetrating the profound truths of Confucianism, Buddhism, and Daoism—like boarding a divine vessel to cross the sea of suffering—and accumulating virtuous deeds, one may reach the ultimate state of perfection.

Throughout history, few have truly comprehended the Dao, and enlightened masters like Layman Pang remain exceptionally rare. One must recognize the essence of life and understand the natural rhythms of the sun and moon's movement. The key to cultivating immortality lies in refining the Golden Elixir (the core of Neidan practice). The celestial grotto-heavens are not distant—once attaining the Dao, one may ride clouds and mist, achieving eternal life. While the physical body may perish, the primordial spirit (Shen) endures forever.

The supreme Dao is profoundly mysterious, transcending the duality of Yin-Yang to realize the non-duality of emptiness and form. Maintaining one's original purity becomes the ladder to the immortal realms. Understanding the harmonious interplay of Yin-Yang, relinquishing personal attachments to preserve vitality—like the full moon's perfection or the carefree drifting of white clouds—is essential. During cultivation, balance Yin (represented by the black tortoise) and Yang (symbolized by the red phoenix), seeing through worldly illusions while appearing outwardly simple yet inwardly discerning.

True immortality arts lie in harmonizing Yin-Yang and mastering the subtle functions of emptiness. Though dwelling in bustling mundane life, one maintains inner tranquility. Those whose virtue (De) reaches the "Xi Yi" state (the Dao's ineffable nature) are rare across ages. Practitioners must preserve a mind of purity and equanimity, eliminating attachments and aversions to escape the cycle of rebirth.

The ocean's humility allows it to contain countless rivers. The great Dao has no form, yet manifests in minute details. Cultivation requires nurturing a wellspring of wisdom to attain the realm where "meaning is grasped while words are forgotten." Amid worldly splendor, remain detached, savoring the joy of "Xi Yi." Understanding the true meaning of the Three Teachings, be like the lotus unstained by mud—seeking inner authenticity rather than external glamor.

When participating in Zhaijiao (Daoist purification rituals), practitioners must abstain from meat and purify body and mind, free from selfishness. Violating celestial laws invites misfortune and illness. Like a mirror reflecting all without gathering dust, deities silently observe human thoughts. Only by eliminating attachments and maintaining a mind of purity and equanimity can one escape rebirth and ultimately attain immortality.

This passage from the Anthology of Celestial Music primarily discusses the realms of cultivating the true Dao and its practice methods.

The first section describes how practitioners may appear foolish externally, yet internally harmonize Jing (essence), Qi (vital energy), and Shen (spirit), balancing Yin-Yang (Kan and Li symbolize Yin-Yang). Few in the world comprehend its profundity. Those who ingest the Golden Elixir (Daogui refers to alchemical medicine) and cultivate for many years retain childlike purity despite white hair and aged features. Upon attaining the true Dao, their soul becomes as clear as a precious mirror, transcending the transformations of Yin-Yang (the crow and hare represent the sun and moon, symbolizing Yin-Yang), unaffected by worldly judgments. Those who reach this blessed realm of grotto heavens are rare—they eradicate all karmic obstructions and permanently escape the cycle of rebirth.

The second section emphasizes relinquishing attachments and maintaining a serene mind. The truly awakened harbor no emotions of joy or anger; they forget worldly affections to preserve the foundation of their nature and life (mother and child symbolize the root of Xingming, the dual cultivation of nature and life). Those born in the Central Plains (China) should seek the immortal path without delay.

The third section is the author's personal account of refusing the role of an ordination master (a Daoist ritual preceptor). He asserts that only the Supreme Dao Ancestor (Taishang Daozu) is the true teacher, stressing that cultivation requires concealing the Three Treasures (Jing, Qi, Shen) with unwavering consistency. Immortals and sages throughout history embody genuine compassion—their teachings are so profound that a single glance conveys the truth. One must temper the sword of wisdom (a metaphor for discernment) and harmonize body and mind (the snake and turtle symbolize the balance of water and fire, Yin-Yang).

Key practices include: frequently praising others while reflecting inwardly; dissolving self-attachment to remain humble; maintaining purity of mind in all activities—walking, standing, sitting, or lying down—to harmonize Yin-Yang; and comprehending the philosophy of "knowing the white yet guarding the black" (symbolizing Yin-Yang equilibrium). Attaining the spiritual elixir eradicates all sins and ailments, liberating one from the cycle of life and death. True cultivators feel neither joy nor anger, their hearts as clear as azure skies.

The final admonition urges adherence to celestial laws and worldly statutes while preserving the true Dao. Outwardly, one may seem muddled and simple, yet inwardly radiant and free. In grotto heavens and blessed lands, they chant poetry in joy, partaking of alchemical medicines. Why disdain the mundane world? Because it offers no true refuge. Do not lose your original mind—sages and immortals will silently protect. Eliminating greed and malice averts calamity and transcends rebirth (the five paths represent the realms of samsara). Upon achieving immortality, even if seas run dry and stones crumble, they never age, surpassing the bounds of life and death. Merits accumulated surpass Mount Sumeru, but one must begin cultivation now. Ultimate attainment depends solely on the purity of practice.

Ascending to the celestial paradise spares one from the sufferings of the underworld (referring to hell). People drown in worldly attachments—who can they rely on when their breath ceases? Only by cultivating like the lay practitioner Pang Jushi (a renowned Tang Dynasty householder cultivator) can one permanently escape the cycle of reincarnation.

Moreover, true adepts (those who have attained the Dao) never treat cultivation lightly. Since ancient times, the highest virtue has been known to be pure and serene. By amassing boundless blessings, past cultivators once roamed blessed lands and cave heavens (sacred Daoist practice sites) with the ease of drifting clouds and flowing water. Refining lead and mercury (terms of Neidan/internal alchemy) on stone platforms before ancient pines, their inner work perfected—how many have achieved this through the ages? A single moment of awakening leads to returning to Penglai, the immortal isles.

Worldly love is like seasonal flowers, fleeting and transient, while the beauty of the immortal realm remains evergreen. The flower of enlightenment never withers—it lies hidden at the heart of heaven and earth. Celestial fragrance descends naturally; with wisdom-eye, one beholds the immortal realm of Chongyang (referring to the state of Wang Chongyang, founder of Quanzhen Daoism). Penglai and Langyuan, those eternal luminous paradises, where celestial music in cloud-pavilions rivals the grandest earthly halls. Riding the wind, one arrives at the immortal domain—each must complete their own cultivation without haste.

Chu Xuan (possibly referring to a cultivator) need not cling too tightly upon arriving in the prefecture. Everyone must steadfastly maintain their devotion to the Dao. Monthly gatherings should not be forced—if repeated invitations go unanswered, do not harbor resentment, lest you face King Yama in death. The joy of innocence surpasses the suffering of greed; when celestial fortune wanes, the true path is hard to find. If you trust my words, you may truly wander Penglai’s immortal shores.

In the jia-chen year (a cyclical year in the Chinese calendar), the Huanglu Zhai (a major Daoist purification ritual) was revived in the commandery. Changyang (possibly a place) responded with omens—a bright star appeared at noon. The Patriarch manifested his divine presence in advance; during the Lower Yuan Festival, a white tortoise bearing a lotus emerged in Wendeng. The Zisheng Palace inscribed tales of ascension, while four fellow Daoists in Nanjing guarded tombs near the Shangqing (Highest Clarity) realm. Dwelling together for five years like carefree cranes amid drifting clouds, yet as celestial fortune waned, true Daoist tranquility remained elusive. Once lead and mercury are refined, the true form reveals itself.

With reverence for cultivators of Confucianism, Buddhism, and Daoism, I express my thoughts: Ten thousand scriptures awaken the purest practice; the true Dao, once attained, remains unshaken until death. The mind is luminous, though the exterior appears dull; cool in summer, warm in winter, leisurely reading immortal texts. By pines, bamboo, and rocks, cultivate in freedom—commit no new sins, erase past karma. Refine the Three Treasures (Jing, Qi, Shen), shed the mortal shell, leap beyond reincarnation into the void. Pay homage to the Celestial Worthy in the Great Luo Heaven, dwelling eternally in the celestial capital.

I reflect on my inadequacy to widely spread the Dao’s teachings—lacking merit, I can only urge gradual progress. Reduce greed and desire to increase blessings and peace; expand farming and sericulture, yet simplify the path to enlightenment. Tormented constantly by impermanence, failing to cultivate both nature and life (Xingming Shuangxiu), even mountains of gold and silver are worthless. When evil karma looms—

Abandon wealth and worldly status, and cultivate with sincere devotion like Master Danyang (Ma Yu, patriarch of the Quanzhen lineage) to save all beings. When virtue (De) permeates the ten directions and weariness with worldly turmoil arises, one may ascend to the immortal realms.

Consider reality: even a house full of descendants cannot overcome the great limit of life and death. How many throughout history have truly awakened? Beings drown in the sea of suffering—among ten thousand, scarcely one remains true to their original heart. People chase fame and profit but neglect the dual cultivation of nature and life (xingming shuangxiu). How can they escape becoming ghosts in the lower realms? When hatred and greed remain unextinguished, even at death’s approach, they still cling to the dust of the world.

True practice is thus: in the mountain retreats, where the qin (lute) and sword (symbolizing civil and martial cultivation) hang, one studies ten thousand volumes of Daoist scriptures (Daojing). Only then can one comprehend celestial principles and awaken to the true spirit (Shen). The radiant grottoes amid pines and peaks surpass the falsehoods of the mundane world. Resting high upon azure stones in pure cultivation—this is eternity. Only by seeing through fame and gain can one scale perilous cliffs. Since ancient times, adepts have tempered their worldly hearts, allowing the luminous pearl of their spirit to shine forth, illuminating the eternal Dao (Dao).

Cultivation has sudden awakenings and gradual refinement. One may master the mysteries of the Eight Trigrams (Bagua) yet remain unswayed by sensory illusions. Without discussing others’ beauty or flaws, when merit (gongde) is perfected, the mind naturally becomes free of distraction. Consider the examples of Pang Yun and Xu Xun, who attained the Dao with their entire families. They recognized the natural order of the sun and moon (the "black hare and golden crow" symbolize yin-yang cycles), inverted the mundane understanding of time (reversing the earthly "midnight-noon" perception), and awakened to the true constant (zhenchang), attaining pure joy. The Jade Emperor welcomed them beyond life and death to dwell eternally in the Great Canopy Heaven (Daluo Tian). With steadfast resolve, the sages of the Three Teachings will come to enlighten you.

A special warning for the world: first practice filial piety, and in leisure, study Zhuangzi and Laozi. How many, ancient or modern, have grasped the mystery of the "formless and soundless" (xiyi, from the Daodejing: "Looked at but unseen—it is called formless; listened to but unheard—it is called soundless")? Only by recognizing one’s original face can one set foot on the path to Penglai, the isle of immortals. Avoid creating karmic obstacles—when the mind aligns with the heart of Heaven, words will naturally flow with wondrous truth. Do not gossip of others’ faults; hasten your practice to evade impermanence and bypass the courts of Yama.

A final lament: Thirteen years away from home, the body ages, yet immortality eludes me. My cultivation lacks the completion of eight hundred good deeds, while the ledger of merits and faults records three thousand. In truth, the Three Teachings (Confucianism, Buddhism, Daoism) return to one. Seeing one’s nature to become a Buddha and refining the Golden Elixir (jindan, through lead-mercury alchemy) are different paths to the same end. Though the Dao (Tian Dao, the Way of Heaven) speaks not, those of superior capacity ascend, while those of middling attainment prolong their years. Yet even in the Central Land (Zhonghua), few encounter the true opportunity to cultivate the primal Qi (tian yuan, the celestial origin).

In my early years, I traveled to Mount Song (present-day Dengfeng, Henan), where Bodhidharma sat facing a wall for nine years, truly attaining a state beyond worldly concerns. Though heaven and earth are vast, there exists a subtler mystery beyond Yin-Yang. The immortal realms of pine-covered peaks and misty grottoes surpass the finest human dwellings, while the sun and moon cycling within the gourd's inner landscape (referring to the practitioner's internal vision) appear more eternal than the external world. Through serene and balanced cultivation, when one's practice reaches completion, one transcends this fiery pit of worldly existence to experience a different realm.

In daily transactions, maintain equanimity—trade fairly without contention. Conduct affairs with the precision of a measuring knife and the diligence of weighing scales. The truly enlightened speak with the wisdom of scriptures, where familial harmony and filial piety surpass worldly cleverness. Avoid listening when others speak of vulgar matters, inwardly revering supreme virtue while outwardly shunning empty fame. Sincerely devote yourself to the great Dao (the Way), and you'll preserve your life while attaining spiritual clarity. By upholding the constant truth, you'll avoid falling into the dark underworld. When merit is fulfilled in time, you'll roam freely through the Penglai Isles.

Morning and evening, worship devoutly, often burning fine incense as offering. Accumulating virtue through purity and harmony surpasses chasing miraculous elixirs. Abstain from killing living beings, and your household will find peace. Comprehending the true meaning of the Dao brings leisure, while worldly entanglements only breed futile busyness. Commit no sins that shadow the underworld, and you'll naturally behold paradise. Keep company with pines and bamboos, observing the seasonal shifts of cold and heat. Never forget the path to jade terraces and celestial gardens (immortal realms)—only by attaining genuine detachment can one reach the immortal homeland.

Though lacking virtue and ability myself, I received generous hospitality. Welcomed from afar with fine wine, both officials and commoners revered Patriarch Chongyang (Wang Chongyang, founder of Quanzhen Daoism). After achieving merit and fame, I yearned even more for the immortal realms, finding all worldly affairs suddenly dispensable. When one's Dao-nature becomes truly awakened, the mercury and lead (Neidan terms for Yin-Yang energies) harmonize naturally. The cloudy path to Penglai's immortal isles carries a unique serenity.

The Dao of heaven is mysteriously ineffable; fate shifts like light and lightning. Abandon greed and desire, refining the true mercury and lead within. Transcend the duality of self and object, embracing the Dao to commune with immortals. Fulfill eight hundred virtuous deeds; accumulate three thousand merits. Leisurely facing forests and springs beyond the numinous peaks, sustain yourself with simple vegetarian fare, keeping your heart distant from rank flavors. With zither and books as companions, recline loftily amid clouds and mist. When merit is fulfilled in time, you'll stride alone toward Chaoyuan (ascension to immortality).

Prepare thoroughly for the Mingzhen Zhaijiao (Daoist salvation ritual)—redeeming ancestral souls is every person's wish. Don't haggle over expenses; record income and expenditures with impartial detail. As the ritual approaches, all should abstain from desires and avoid meat. Recklessness shortens life—the gods observe unseen, and retribution for sin and blessing is no small matter. When approaching the ritual to worship the true sages, avoid clamor; the High Merit Master (chief ritual officiant) must illuminate the great Dao. All attendants drawing talismans (Fulu) and writing petitions must grasp the essentials—there are no shortcuts in salvation documents. A hundred days of practice must be genuine; after the full moon of the winter's last month, uphold the orthodox path even more.

The text discusses the realms and methods of Daoist cultivation. Its essence conveys:

The true Dao (the Way) governs through wuwei (non-action), yet practitioners must initially engage in purposeful cultivation to ultimately attain this state of effortless harmony. Though the Great Dao is formless and beyond attributes, it manifests through accumulating De (Virtue/Power) by performing good deeds and eliminating harmful thoughts. By neither clinging to worldly matters nor maintaining a pure heart, one naturally avoids unwholesome actions. Resolve grievances through kindness, illuminate principles through virtuous conduct, and guide people through sacred scriptures (Jing).

Authentic cultivation transcends sectarian divisions, honoring all beings under heaven. One should repay the four great debts—to heaven, earth, sovereign, and family—appearing inactive while actually accomplishing all things through alignment with the Dao.

True practice has no fixed form: neither grasping nor forced detachment, beyond distinctions of size, preference, or judgment. Maintain balanced responsiveness to all phenomena, flowing with natural spontaneity. Paradoxical statements may conceal profound truths; apparent emotions might veil deeper meanings. The Great Dao transcends form and conceptual understanding, eternally unchanging.

Cultivation resembles the lotus that blooms immaculately from muddy roots—transcending worldly defilements to reach the other shore. Such were the teachings of Danyangzi (Ma Yu, principal disciple of Quanzhen founder Wang Chongyang).

In Liaoyang, reclusive practitioners faithfully followed Danyangzi's instructions, gradually awakening by relinquishing attachments. Eliminating harmful thoughts while consistently performing virtuous deeds, they achieved physical and spiritual transformation upon realizing the Dao. Like the unobscured sun shining in azure skies, they harmonized yin-yang to perfection. With purified nature (xing) and life (ming) free from leakage, through neidan (internal alchemy) they refined pure yang qi (vital energy), ultimately comprehending profound mysteries before returning to the primordial source.

Steadfast in orthodox practice without error, they observed celestial patterns with wisdom-eye. From emptiness they distilled true lead and mercury (symbolizing yin-yang energies in alchemical terminology), completing the eight hundred meritorious deeds (signifying cultivation maturity). Taming the "mind-monkey and thought-horse" (metaphor for restless thoughts), they revealed innate radiance. They experienced the Dao's profundity—seemingly small as a millet grain yet containing infinite dimensions.

Following natural principles like drifting clouds and flowing water, they wandered freely. With zither and books as immortal companions, they dwelt carefree—retreating to cloud caverns in winter, reclining beneath pine canopies in summer, spontaneously singing and dancing in joyous moments. Such is the life of those who have attained the Dao.

This scripture describes the cultivation state and lifestyle of Daoist practitioners. The cultivator quietly studies sacred texts, holding a bamboo staff and wearing a rain hat, always maintaining steadfast devotion to the Dao (the Way). Throughout history, those who attained profound understanding lived as such reclusive sages in serene purity.

At Changyang Stone Ridge (a sacred Daoist site) stands a pagoda where practitioners devoutly make offerings, dwelling in thatched huts to venerate the Great Sages (referring to Daoist deities). They investigate the principles of Yin-Yang, illuminate their true nature, and propagate the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness. Cultivation requires transcending worldly conventions—treating all methods as equal, eliminating distinctions between aversion and attachment, truly becoming free from sin and never violating celestial laws. Through purification rituals (Zhaijiao), they cleanse body and mind, cultivating only De (Virtue) without contending for fame or gain, eradicating malicious thoughts to maintain peace, forgetting worldly attachments to preserve life essence. When reaching this state, their entire being becomes radiant and complete, surpassing even meditative absorption.

Though dwelling in the mundane world, practitioners remain as pure as walled enclosures, their bodies emitting luminous light. Within emptiness they comprehend the true Dao, penetrating the eternal truth of natural spontaneity. While adapting to worldly affairs, their minds remain untainted—rare are those who understand them, hence they prefer reclusive cultivation in simple huts over magnificent mansions. There's no need to rush along Penglai's cloudy path to immortality, for the wondrous scenery within the gourd's cosmos (a Daoist celestial realm) changes between day and night. Flowers in the Langyuan paradise never wither, and though oceans may turn to mulberry fields, they never become desolate. Upon achieving the Dao-body, they don celestial robes of rosy clouds, ascending to the Great Canopy Heaven (the highest Daoist realm) to behold the Celestial Emperor.

The cultivator's heart-mirror remains spotlessly clear, perceiving all things while preserving original nature. Harmonizing Dao-Qi (cultivation energy), their thoughts become pure and free from suffering. They never strive to be first, treating all things equally. Such practice accumulates merit surpassing even meditation—what's more profound is taming the "mind-monkey and thought-horse" (restless thoughts). Not clinging to existence or non-existence, forgetting distinctions between movement and stillness, neither listening to praise nor slander, they maintain unwavering devotion to the singular true path, ultimately attaining Dao-realization.

The scripture further reveals essential cultivation principles: eliminating evil begets goodness, forgetting attachments preserves life, rejecting falsehood obtains truth, pacifying the heart nurtures De (Virtue), opening the heart generates wisdom, and realizing the Dao transcends birth-and-death. When turbid Qi exhausts, clear Qi arises; when Yin energy depletes, Yang energy emerges; when heart-nature stabilizes, radiance appears; through sincere veneration comes spiritual response; through great compassion comes salvation; through subtle application comes Dao's efficacy.

Finally, it depicts the hermit's life: yearning for mountain forests and clear springs, cultivating the "spiritual fields" (body-mind), refining physical form to purify spirit, nourishing the "true lead" (Neidan term for primordial Qi). Before pines and beside rocks, free from worldly torment—abandoning greed and contention opens the immortal path. Reclining in cloud-veiled retreats beyond society, naturally responding to worldly changes, they contemplate celestial principles with wondrous wisdom, attaining liberation through understanding ultimate truth.

The Anthology of Celestial Music expounds the cultivation states and worldly attitudes of Daoist practitioners.

The first passage describes how truly enlightened cultivators (superior practitioners) refrain from contention and maintain equanimity toward external things. They do not covet worldly treasures but seek only the authentic spiritual state of unity with the Dao. Understanding the principles of the true path, they reverently receive teachings, act with harmonious adaptability, and compassionately aid all beings. Their minds transcend worldly concerns, indifferent to external glory. Their simple robes (symbolizing the ascetic’s humility) are bestowed by heaven, freeing them from false appearances. The merits of perfected cultivation surpass hollow fame. Upon awakening to the true Dao, they return to the origin, paying reverence to the Three Pure Ones (the highest deities: Jade Pure, Upper Pure, and Supreme Pure).

The second passage speaks of the awakened state. Seeing through the emptiness of all phenomena, one relinquishes distinctions between self and others. Externally, one performs good deeds in accordance with conditions; internally, one abides in natural non-action (Wuwei), ultimately achieving the true Dao. Profound mystery lies within softness—subduing the heart’s fire (restless delusions) reveals the luminous spirit. Constantly contemplating the "golden pass and jade lock" (Neidan terms for vital bodily gateways), daily life naturally aligns with the Dao. Opening the "eye of the Dao" (wisdom’s vision) is like a radiant pearl. Though amid clamor, the heart remains unstained, like a lotus. Few throughout history have penetrated the realm of the inaudible and intangible (as described in the Daodejing: "Listen but hear not—this is called 'inaudible'; grasp but hold not—this is called 'intangible'"). Those who refine themselves to pure Yang will shed their mortal shells, escaping the cycle of rebirth.

The third passage reveals the essence of cultivating truth amid worldly life. Though dwelling in the mundane, one preserves inner stillness; circulating the body’s Yang Qi (celestial fire) naturally illuminates the spirit. When wisdom connects with heaven, the mind-mirror becomes lucid as precious light. Acting with complete virtue in all interactions, one naturally avoids sin and illness. Awakening to the eternal Dao, one dispels delusions and returns to the true path. Spirit and Qi merge; nature and life stabilize. Water, the softest substance, can pierce the hardest. The enlightened neither contend nor argue, remaining aloof from disputes. Eliminating attachments and aversions, they maintain impartial clarity. Among ten thousand who study the Dao, only one or two attain sudden realization. They neither crave delicacies nor hoard wealth—within poverty lies true nature, ensuring future enlightenment and ascension to the sacred.

The fourth passage discusses the practice of serenity. True skill lies in stillness, penetrating the subtlety of all things. The body rests like a lotus root in silence; the heart is a pure lotus palace (a mind-field unstained). Thoughts drift like clouds from mountain peaks, free in emptiness. Ignore idle chatter and turbid Qi as if deaf. The highest truth diverges from worldly ways. Without clinging to existence or non-existence, the Dao-nature remains harmoniously balanced. Taming the "mind-monkey and thought-horse" (metaphors for restless thoughts) and subduing the "dragon and tiger" (Neidan terms for the interplay of Water and Fire, Yin and Yang), one naturally awakens, reaching the spiritual summit. Refining the Three Treasures (Jing, Qi, and Shen), the adept may appear outwardly destitute. When weariness of falsehood arises, they may retire to pine forests in tranquility.

The fifth passage outlines guidelines for cultivation life. In all actions (rising and resting), one must be reverent, avoiding disturbance to others. During rituals (Zhaijiao), give alms according to circumstance and capacity. Each household has its difficulties—practice frugality and fairness. Heaven and earth observe in secret; thoughts must not stray. Selflessness brings abundant blessings; wrongdoing invites severe retribution.

The sixth passage teaches health and mind cultivation. Restraining desires prevents illness; accumulating virtue through simplicity is true practice. Remembering the Dao, forget the dust—bind the "mind-monkey" (restless thoughts). Not even mountains of gold can purchase life’s essence. Taking refuge in the Three Teachings (Confucianism, Buddhism, and Daoism), wisdom gradually brightens. Emulating Xu Xun and Layman Pang (renowned adepts), one will ultimately attain the Dao and ascend to the sacred.

The seventh passage, "Observing Names Among Immortals," speaks of cultivation fruition. Reverently serving the Nine Heavens (Daoist celestial realms), one ranks among the Three Pure Ones. The essential method transcends dualities (existence/non-existence, good/evil, etc.).

This passage from the Collection of Celestial Music scripture primarily discusses the path and stages of attaining immortality through Daoist cultivation. The first section explains that by practicing "refining mercury and smelting lead" (a Neidan/internal alchemy term referring to harmonizing the body's Yin and Yang energies), completing eight hundred virtuous deeds and three thousand good acts, one can naturally transform ignorance into wisdom.

The second section emphasizes that cultivators must maintain a broad and compassionate heart, restraining worldly malice and cunning. If one accumulates sins as towering as mountains, the underworld judges (Yingong) will show no mercy—when afflicted by severe illness, one will be summoned by ghostly enforcers, and those burdened by heavy karma will sink into the dark underworld, facing unresolved grievances and karmic creditors.

The third section points out the illusory nature of worldly pursuits, warning against letting the "mind-monkey" run wild. True cultivation can transcend suffering; by practicing with purity and tranquility, one's mind will commune with heaven. Regular Neidan practice, dissolving desires, fulfilling eight hundred virtuous deeds, and accumulating three thousand good acts—this is how adepts across the ages have achieved immortality.

The fourth section states that cultivation requires forgetting worldly attachments, preserving one's vital nature (xing) and life (ming), and eliminating desires. Avoiding sinful actions naturally brings serene blessings, granting joy like a pine tree's freedom and harmonizing body and mind to perfection like gold and jade. When cultivation reaches the stage of radiant completion, the three-legged golden crow (symbol of the sun) emerges, attaining the profound state of Xiyi (the inaudible and invisible state of the Dao described in the Daode Jing), where one keeps company with clouds and mist.

The subsequent verses in four-character lines supplement key cultivation principles: Officials must uphold integrity, loyalty, and filial piety; restraining desires ensures peaceful longevity and ascension to Penglai's immortal isles. When destined encounters recur, cherish them—externally comply with karma, internally practice genuine cultivation. Treat Daoist practitioners with reverence, constantly reflect on the Dao's teachings, and diligently study scriptures. On a late-summer morning in the Year of Jiwei, cultivators may depart serenely, transcending to heavenly realms. Maintain peace in body and mind; only by forgetting worldly thoughts can one obtain the elixir. Without inner cultivation, accumulate abundant virtue; only when the mind communes with heaven can the Dao be realized. Cultivation requires persistence like firing bricks and tiles. Upon comprehending immortality's principles, purity pervades everywhere with unwavering resolve. Daily practice involves shedding attachments and aversions, subduing delusions, and adapting skillfully. Reform faults, harmonize with others, live in purity, preserve your essential nature, and avoid restless agitation like a stubborn monkey.

This passage elucidates the realms of spiritual cultivation and essential practices for Daoist practitioners.

The first paragraph describes the mystical state of attaining the Dao: When one's vital Qi (Jingqi) becomes so purified that it reaches a state of selflessness, the Primordial True Fire (referring to the innate life force within the human body) manifests, illuminating the original source of being, ultimately crystallizing into the Golden Elixir (Jindan), the highest achievement in Daoist Neidan (internal alchemy) practice.

It then presents four warnings about "excess harms": excessive resentment damages De (virtue/power), too many trivial matters deplete Shen (spirit), rampant desires injure one's vital nature and life force, while excessive confusion disrupts one's fundamental truth. These admonish practitioners to moderate emotions, simplify life, purify desires, and maintain clarity.

Next come four "reduction" cultivation methods: fewer worldly affairs clarify the heart-mind, diminished distracting thoughts bring unconstrained freedom, less cleverness paradoxically prevents foolishness, and reduced turbid Qi naturally leads to comprehending celestial scriptures (understanding the Dao's principles).

The conclusion reveals the essence of the Great Dao: this profound Dao exists in a formless, ineffable state ("Xiyi" denotes the Dao's elusive and imperceptible nature). One should neither cling to nor deviate from it—understanding comes naturally, a truth known to all sages. Through contrasting techniques, the passage demonstrates the core Daoist cultivation principle of "reducing and reducing again" as articulated in the Daode Jing.

Immortal Music Collection, Scroll 4, Chapter 4, composed by Liu Chuxuan, the Longevity Disciple of Divine Mountain Wuwei in response to karmic affinities.

This poem is a message to fellow Daoist practitioners. If cultivators can relinquish attachments and purify their hearts, they will awaken the wisdom eye of enlightenment. Just as nurturing the fetal immortal (a term in Neidan, referring to the refined spirit cultivated within the body) leads to partaking of the celestial nectar, sudden transcendence beyond the laws of Yin-Yang is achieved. Once one rides the crane to ascend, returning to the mortal realm becomes difficult.

To the tune of River God’s Son:

The mind of Dao cultivation differs entirely from worldly thoughts. Penetrating the truth of emptiness allows one to view the mundane with detachment. Understanding the Dao brings natural clarity in dealing with affairs, freeing one from the entanglements of love, hate, and judgment. Roaming freely in blessed lands and immortal realms, one keeps company with green pines. Transforming into a crane, one soars the azure skies, visiting Penglai’s celestial palaces at will. Liberated from Yin-Yang, eternal life is attained—even as seas turn to fields and pines wither, the true nature remains indestructible, transcending the Three Realms to follow the immortal sages.

Now, in the jade groves of the immortal gardens, a hundred flowers bloom. Drinking three cups brings supreme joy. Where does one wander in drunken haze? Naturally, back and forth to Penglai’s isles.

Ascending to Western Peace, First of Four:

A hundred years of life pass like a dream—the truly profound state (Xiyi) lies in the subtle. If you, friends, are willing to believe, all things in daily life are inherently free of discrimination. Walking, standing, sitting, lying—all are equal. Facing the world with true compassion, one honors the Dao, comprehends its principles, and attains its marvels, grateful for the immortal masters’ guidance. Gathering spirit herbs on sacred peaks, dwelling in grotto-heavens and blessed lands, practicing the celestial cycles (Neidan techniques, circulating Qi through the body’s microcosm), harmonizing Kan and Li (the Water and Fire trigrams of the Bagua, representing Yin-Yang), and perfecting the Three Dantian (upper, middle, and lower energy centers)—once these are complete, one sheds the mortal shell to behold the Primordial Heavenly Worthy.

Second:

Arriving in the immortal’s garden, amidst emerald bamboos and verdant pines, peonies bloom crimson. How many can share such refined joy? Forget the illusions of the mundane world—turn your head and see all things as empty. The waxing and waning of the moon mirror human joys and sorrows; once awakened, one is no longer troubled by desire. True leisure reveals the delight of idleness, understanding the wonders within tranquility. Using the hexagrams of the Book of Changes to grasp the ancestral teachings, one ascends the azure heavens like Celestial Master Xu Xun and Lady Pang (renowned Daoist immortals). If you, friends, cultivate this true path, we shall reunite on Penglai’s shores.

Third:

Clinging to familial love invites calamity—birth and death are inescapable in the cycle of reincarnation. When the breath ceases, the body is abandoned in the wild. Changing heads and faces through rebirth is like trading bones through countless kalpas. Worldly splendor is as fleeting as sparks struck from stone; the red dust is a prison for the soul. Better to wander freely, treading cloud-paths, roaming beyond heaven, playing with the waves of mist. Weary of silken robes, one dons hemp to cultivate De (Virtue). Completing the work of nature and life in serene harmony, one retreats to a thatched hut. In time, casting off the mortal form to meet the sages, one’s name is inscribed in the immortal registers.

Fourth:

Youth and age in life revolve like the four seasons—just now a youth, suddenly white-haired.

The Anthology of Celestial Music presents poetic verses that express the mindset and spiritual states of Daoist practitioners who have seen through worldly illusions to pursue longevity.

The first passage reflects on the brevity of life—like a white steed flashing past a crevice, lasting no more than thirty-six thousand days (roughly a century)—before all inevitably return to desolate graves and bleached bones. Only through devout cultivation, profound realization of truth, and perfect filial devotion to one’s parents can an entire family ascend to the immortal isles of Yingzhou, transcending the cycle of life and death to wander freely in the celestial gardens of Langyuan.

The following Man Ting Fang lyrics depict the life of cultivation: after thirty years weathering the vicissitudes of honor and disgrace, the adept now retreats to a mountain village, leisurely refining the self before pine-covered peaks and cavern heavens. By maintaining purity of Dao and De (Virtue), one naturally aligns with heavenly principles, practicing Neidan (internal alchemy, symbolized by refining mercury and smelting lead). When practice reaches fulfillment, accompanied by zither and texts, worldly troubles fade away—until finally, the mortal husk is shed, and the spirit soars to the Great Canopy Heaven (the highest Daoist celestial realm).

Another verse speaks of observing the Sevenfold Purification fasts and abstaining from meat on Gengshen days (significant Daoist fasting dates), offering incense morning and evening. Constant recitation of Daoist scriptures brings sudden awakening—the world is but a dream. The classics of the Three Teachings (Daoism, Buddhism, Confucianism) remain close companions, for leisure surpasses busyness. When delusions scatter from the mind, wisdom shines like a bright moon, illuminating all directions. Accumulating hidden virtue eventually reaches celestial ears. Emulating Xu Xun (the Perfected Lord Xu) and Layman Pang (a renowned Tang Dynasty householder cultivator), whose entire families ascended, success in practice allows one to mount a crane and rise as an immortal.

The closing passage teaches that present glory stems from past-life merit, yet after awakening, one must cultivate even more diligently. Worldly joys inevitably fade, while inner delusions breed sorrow. Abiding in the tranquil, ordinary Dao, one contemplates ultimate truth in a bamboo pavilion. When the mind becomes clear as azure skies, life feels fresh as early autumn. Upholding Dao and De, governing with integrity, adapting to circumstance—once achievements are complete, one may wander cavern heavens, accompanied by zither, sword, and sacred texts, until finally shedding form to ascend. Like Perfected Lord Xu, whose household rose bodily to immortality, or Layman Pang’s family, who attained liberation in seated transformation, they dwell forever in the immortal isles of Yingzhou.

A final verse employs Daoist wordplay: dwelling in Fengtuan (a celestial abode), refining lead and mercury (Neidan terms), when sins dissolve, Shen (spirit) and Qi (vital energy) flow freely. All phenomena under heaven stand distinct, yet the heart remains still as a deep spring. Sincerity preserved, a thatched gate surpasses worldly splendor. Step beyond the threshold—vision expands to emerald mountains and forests.

This passage is a poetic scripture of Daoist Neidan (internal alchemy) cultivation, describing the practitioner's journey toward transcendence through serene Wuwei (non-action) practice.

The adept studies classic texts in deep mountain caves shaded by pines and cypresses, far from worldly clamor. Upon genuine comprehension of the Dao (the Way), one transcends mundane existence, ascending to the azure heavens. The phrase "a spark of true luminous spirit" refers to the glimmer of genuine wisdom attained through cultivation—this illumination frees one from worldly attachments, leading to a state of cool clarity. Yet ordinary people often mock such practitioners as madmen.

The mention of "Ancestors Qiu, Liu, Tan, and Ma" refers to several patriarchs of the Quanzhen (Complete Perfection) tradition's Northern Five Ancestors (including Wang Chongyang, Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu). Practitioners must emulate them by eliminating all distracting thoughts, so even restless monkeys may dwell peacefully in the Dao. True De (Virtue/Power) requires no outward display—the key lies in maintaining inner purity, like the innocence of an infant (the "marvelous infant boy and maiden" symbolize the harmonized Yin-Yang state in Neidan).

The cultivator need not rigidly pursue external forms; after three years of practice, nine-tenths of the work is complete, though some refinement remains. True cultivation does not demand grand rituals or fundraising—it unfolds as naturally as farming. The profound mystery of the Dao is beyond words, yet it can be grasped through the symbolic imagery of the Yi Jing (Book of Changes). At advanced stages, the golden infant (Shen, spirit) and jade maiden (Qi, vital energy) unite within, while mercury (consciousness) and lead (essence) solidify, enabling flight to the Great Luo Heaven (the highest Daoist celestial realm) to behold the Jade Emperor.

Genuine Daoists dress simply and embrace poverty. The Dao is formless and must be realized inwardly. Transcending love and aversion, De (Virtue) naturally perfects itself. In leisure, they study scriptures, keeping company with pines and bamboo. Understanding the dual cultivation of nature and life (Xingming Shuangxiu), they comprehend past and present yet remain aloof from worldly dust. Persisting in such practice liberates one from rebirth, allowing the shedding of mortal form on Penglai, the Isle of Immortals, to reveal the true spirit.

Eradicating all malice and calming countless thoughts, ailments and karmic burdens dissolve naturally. With a single-minded focus on the Dao, stillness and activity alike remain pure. Their aspirations mirror the lofty recluses Pang Degong and Xu You—dwelling content wherever they are. A humble immortal’s thatched hut surpasses lavish mansions. Studying ancient sages’ texts, they grasp supreme truths, mobilizing the Three Lights (Jing, Qi, Shen) within. Without obsessing over timing, they nurture true lead and mercury (Neidan components). After shedding the mortal shell, they surpass heaven and earth, ascending to Great Luo Heaven to pay homage to Patriarch Ma Danyang (one of Quanzhen’s Northern Seven Perfected).

The closing passage, "Radiant Divine Light," expresses the author’s longing for an esteemed official. Three years have passed since their last meeting, and due to the great distance, the author could not visit in person. Now, in the seventh lunar month of the Xinyou year, while summer heat lingers, they send this message of regard.

The first passage describes a cultivator nearing the completion of his spiritual journey. Having seen through worldly affairs, this practitioner longs for a life of tranquil leisure like Tao Yuanming, dwelling amidst mountain forests and flowing streams, unbound by mundane constraints. Beneath pine trees, he refines the Neidan (internal alchemy, referring to "true lead and true mercury" - Daoist alchemical terms symbolizing the Yin and Yang energies within the human body). When his cultivation reaches perfection, he will transcend the mortal realm, ascending to the celestial spheres ("paying homage to the Primordial" refers to audience with the Celestial Venerable of Primordial Beginning, while "cloud chariots" denote the vehicles of immortals).

The second passage contains a letter from Liu Chuxuan (one of the Seven Perfected Ones of the Quanzhen school) to his fellow Daoist. Kneeling before burning incense during midwinter, he expresses longing for his spiritual companions. He mentions performing Zhaijiao (Daoist purification rituals) in Qinghe County, an act of immeasurable merit. Upon completing his cultivation, one may ascend to the Great Canopy Heaven (the highest Daoist celestial realm), clad in robes of rosy clouds, riding the winds in eternal freedom, transcending the cycle of life and death to achieve longevity matching heaven and earth.

The third passage continues Liu Chuxuan's reflections. He fondly recalls days spent discussing the Dao with his companions Zhang and Tang in Tianchang, particularly remembering Hao Datong (another of the Seven Perfected) expounding the "Chongyang Quanzhen Collection." He laments the arduous path of seeking the Dao, yet affirms that upon enlightenment one comprehends the profound mystery of "creation from nothingness" ("Xiyi" originates from the Daode Jing, describing the subtle and imperceptible nature of the Dao). Successful cultivation leads to ascension to the Great Canopy Heaven, receiving celestial rewards.

The poem "Libation to the River Moon" expresses insights on human existence: a hundred years pass like a white steed glimpsed through a crack - wealth and glory vanish in an instant. Only through Daoist cultivation can one transcend the cycle of rebirth ("non-birth" refers to nirvana). By secluding oneself in blessed grotto-heavens to study scriptures, when merit and virtue reach perfection, one naturally cultivates an immortal form and receives the celestial summons.

The final passage records Liu Chuxuan's travels through Longxi and Weiyang. Though local officials invited him to New Year's banquets, his focus remained on spiritual cultivation ("Three Primes" refers to the Three Officials of Heaven, Earth and Water - important Daoist deities). The entire text embodies the Quanzhen school's pursuit of transcending worldly dust to devote oneself wholly to authentic cultivation.

This passage from the Anthology of Celestial Music depicts the realm of Daoist cultivators transcending worldly affairs in pursuit of immortality. It begins by describing the auspicious signs witnessed during grand zhaijiao (Daoist purification rituals), where qingci (memorial documents to deities) invoke divine responses—like the white tortoise bearing lotus flowers that appeared when Wen Tianxiang conducted such rituals.

The text then contrasts worldly pursuits: some crave longevity surpassing Pengzu (the legendary 800-year-old immortal), others covet riches rivaling Shi Chong (the Western Jin dynasty tycoon). Yet as Tao Yuanming's retirement and Fan Li's boating excursions revealed, these are ultimately illusions. Those truly versed in Dao and De (Virtue) have already transcended life and death, embarking on the carefree path to Penglai, the immortal isles. Emphasizing that the "Supreme Celestial Dao" appears but once in millennia while human life flashes by like lightning, it urges swift cultivation of xingming (nature and life—the Neidan practice of refining Jing, Qi, and Shen).

The cultivator sits alone in a jade-green pavilion, setting aside countless volumes to wander pine-shaded paths with bamboo staff. When the huiyan (wisdom eye of cultivation) opens, one pierces the illusion of existence, laughing at life's vanity. Like Pang Degong and Xu Xun (renowned Daoist immortals) who ascended with their entire households, they bid eternal farewell to samsara. Feasting at the Jade Pool in the "Land of Eternal Daylight," their countenances remain untouched as seas turn to fields.

World-weary as solitary clouds or wild cranes, they release attachments to reach the far shore. With lute and texts as companions, they chant freely—lying content in dongtian (grotto-heavens) despite accusations of idleness. Summer finds them listening to waterfall cascades beneath pine shade, drinking xiajiang (nectar of dawn clouds) with immortal youths. Those escaping rebirth have perfected wanquan xingming (complete nature-life cultivation), while fame-chasers can never approach such realms.

Dated to the full-moon night of Xiayuanjie (Lower Prime Festival) in early winter Xinyou year (sexagenary cycle), the text notes timely rains nurturing wheat sprouts. Deep-rooted cultivators (metaphor for firm practice) enjoy more joy than sorrow, shielded by sages from calamity. As the mojie (kalpa's end) approaches, immortals gather to celebrate those achieving chaoyuan (audience with the Celestial Worthies). True cultivators ultimately ascend wearing liuzhu yi (six-ounce celestial robes) to deliver jiuxuan qizu (nine generations of ancestors), returning to the deathless source. Like the Pang family (possibly Pang Degong) who cultivated together, only unwavering constancy brings accomplishment.

This Anthology of Celestial Music employs multiple poetic forms to depict the transcendent realm of Daoist cultivators seeking longevity beyond the mundane world. The opening "Flowers Along the Path" portrays autumn scenery where crimson frost-kissed leaves contrast with golden fields, metaphorically reflecting the recluse's life akin to Tao Yuanming's hermitic existence—drinking alone in mountain forests while chanting poetry. The cultivator, intoxicated amidst cloud-wreathed peaks, forgets worldly troubles, attaining the state of "responding to things without attachment," thereby realizing the profound mystery of the Dao's natural flow. Within the gourd (symbolizing Neidan/internal alchemy practice) lies self-contained celestial scenery, eliminating external seeking. As flowers bloom through seasons like the eternal cycle of past and present, the ultimate goal remains riding the wind to Penglai, the fabled Daoist paradise island.

"Incense Journey" describes how after traversing the human realm, the adept yearns more deeply for the secluded life in sacred grotto-heavens (Daoist cultivation sites). Nurturing spiritual lead (a Neidan term for refining Jing-essence and Qi) through zither and texts in tranquil cultivation, success grants ascension to Penglai as an immortal, transcending the wheel of life and death. The golden cauldron (alchemical furnace) perpetually burns true incense, offering seasonal blossoms to deities who feel palpably near in the void. Honoring the Three Pure Ones (Jade, Supreme, and Grand Purity—Daoism's highest deities) and contemplating the ancient ways of the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor), the practitioner's awakened mind merges with celestial patterns, mastering hardness through softness until reaching the immortal realm.

"Willows by Mountain Pavilion" contrasts outcomes for those abandoning versus advancing on the path: the former, minds in disarray, cling to life yet disrespect the divine, ultimately descending to Fengdu (the Daoist underworld); while advancing practitioners, serene and sincere, study sacred texts with scholarly devotion—their awakened understanding naturally manifests numinous phenomena, encircled by auroral light like transcendents.

"Unexpected Mountain Stream" finds a septuagenarian perfectly positioned to forget worldly illusions, cultivating Dao and De (virtue/power) surpassing fame and profit. Seeing through love's scorching attachments while maintaining bodily vigor and mental coolness, he remains unmoved by slander. Mastering the essence of Three Teachings (Confucianism, Buddhism, Daoism) and the Zhouyi's mysteries, extinguishing the four marks (self, person, beings, and lifespan), he rests worry-free in grotto-heavens refining the true elixir, awaiting ascension to azure skies.

The finale likens "human splendor to candles before wind"—mundane glory vanishing instantly—while only hermits enjoy pure bliss. Among numinous peaks and radiant caves, pines and bamboos as companions make every season autumn, painting the cultivator's ideal realm beyond material concerns. Through multifaceted perspectives, the anthology reveals the Daoist practitioner's spiritual pursuit—piercing through worldly dust to seek eternal life.

This Daoist cultivator, in his quiet solitude, plays the "Song of Non-Birth" (a sacred melody symbolizing transcendence of life and death), refining his heart-mind through zither and texts while harmonizing the Five Phases (Wood, Fire, Earth, Metal, Water) in practice. Having forged an immortal body light as six zhu (an extremely small weight unit), he ascends to pay homage to the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), forever liberated from the cycles of birth, death, and aging. Even should oceans turn to mulberry fields, he roams freely in the Great Canopy Heaven (the highest Daoist celestial realm), wandering among immortals.

Seeing through worldly affections as child's play, he comprehends all phenomena to be as fleeting as water bubbles. Awakened, he relinquishes contentious desires, aligning his luminous spirit with the transformations of the Dao. When dual cultivation of nature and life (xingming shuangxiu) achieves the unity of heaven and humanity, he sheds his mortal husk to wander the Jasper Pool and Langyuan (mythical paradises), ultimately receiving the Jade Emperor's golden edict.

Upon the Jade Peak's summit, he refines the internal elixir (neidan) within his energy centers (dantian), nurturing the "yellow sprout" (an alchemical term for primordial qi). Simple nourishment suffices to calm his spirit and nurture his nature, transcending the constraints of yin and yang. Having attained the Dao, he escapes rebirth cycles, practicing non-action (wuwei) in ancient temples until his true form manifests to traverse the Three Isles and Ten Continents (overseas immortal mountains).

Though dwelling in the red dust like a lotus unstained by mud, he maintains eternal spring within his "pot's cosmos" (a meditative state). His moral radiance illuminates past and present, naturally rectifying wayward thoughts. With his spirit terrace (lingtai, the seat of consciousness) purified and ailment-free, abandoning greedy strife opens his Daoist vision, allowing free passage between earthly and celestial realms.

Reuniting then parting with fellow cultivators Wang and Xu, he knows not when they'll meet again. Perceiving worldly favor and disgrace as moon's wax and wane, he counts no more joy or anger. He advises: seize time for true cultivation, retreating to mountain grottoes to study Zhuangzi and Liezi. Maintaining the Dao's serene equilibrium, treating his body as a walking temple, he nurtures a mind clear as empty space—whereupon ten thousand miles of pure light naturally follow.

The first passage speaks of transcending worldly realms. Those who truly comprehend the Dao can rise above mundane dust, while those attached to forms become bound by them. Practitioners should emulate the carefree nature of immortals, remaining untethered by external things.

The second passage depicts scenes of cultivation life. After two years of practice in the ethereal Immortal Abbey—though the temple occasionally fell into disrepair, it was persistently restored—one cultivates the heart-mind while wearing the star-adorned crown (a Daoist headpiece). Through purification rituals (Zhaijiao) and liturgical practices (Keyi), practitioners relieve the suffering of sentient beings. Upon realizing the true Dao, one transcends language and maintains a serene mind. Here it mentions how Daoism, Buddhism, and Confucianism share the same essence, all upholding the moral principles of the Five Constants (benevolence, righteousness, propriety, wisdom, and faithfulness). When the mind surpasses the distinctions of the Four Marks (self, others, sentient beings, and lifespan), one returns to the primordial purity of the universe.

The third passage recounts the author's reflection upon seeing rosy clouds in the southeast at dawn in Taiyuan. Gazing at the auspicious light in the distance, memories arose of past altar ceremonies (Daoist sacrificial rituals) in Binzhou. The passage particularly honors the virtue of the Perfected Liu Gaoshang, who widely disseminated teachings to deliver all beings. Only by understanding supreme principles and accumulating virtuous deeds can one eventually return to Penglai, the immortal isle, and realize the supreme Dao.

The fourth passage laments life's impermanence. Seventy years pass in the blink of an eye, and the mortal body ultimately returns to yellow earth. Only by cultivating in time can one transcend the cycle of life and death. When spiritual awakening occurs, one crosses from this shore to the other shore, ultimately shedding the mortal form to ascend to the celestial realms. Once the truth of the celestial origin (cosmic source) is fully grasped, one transcends the limitations of coming, going, birth, and cessation.

The fifth passage emphasizes the rarity of cultivation opportunities. The Dao of sages is not easily encountered, yet sincere practice is always within reach. Seeing through the nature of samsara, one must achieve complete liberation this time. Penglai knows no suffering, and Perfected Beings will guide the way to the Celestial Worthy. Even as seas turn to fields, those who attain the Dao exist eternally, ultimately leading myriad ancestors out of the underworld.

The sixth passage describes a mother-son reunion as a metaphor for cultivation insights. Through familial love, one comprehends the Dao of nature and transcends samsara. Dwelling in a thatched hut amidst pines and bamboos, this secluded abode is beloved by immortals. With reverent faith in the exalted true Dao, one attains joy free from afflictions. Everyone should practice the dual cultivation of nature and life (Xingming Shuangxiu) early; upon completing the work, one transforms into rainbow-hued immortal form, riding a crane back to Penglai.

The seventh passage reflects on time's swift passage. Revisiting pavilions from last year, one feels time's arrow hastening age. Seeing through worldly illusions, one should cultivate without delay. Those who remain deluded will surely regret it later. Practicing the Dao in mountains according to conditions, through internal alchemy (Neidan, where mercury and lead symbolize Yin and Yang Qi), one refines the body into pure Yang, ultimately riding clouds and cranes to the immortal isles.

The final passage warns the world: Parental attachments are golden shackles, romantic obsessions are jade handcuffs, and clinging to worldly dust is like dwelling in a fiery prison. Those immersed in them are prisoners, yet remain utterly unaware. This admonishes cultivators to break free from emotional bonds.

This Daoist scripture describes the practitioner's transcendence of worldly concerns in pursuit of immortality. Cultivation resembles a silkworm breaking free from its cocoon—through ceaseless day-and-night practice, one must complete the dual cultivation of nature and life (xingming shuangxiu) before this fleeting existence vanishes like birds and hares in flight or dissipating foam, thereby escaping the suffering of reincarnation. Upon attainment, one becomes companion to immortals of Penglai's fairy isles.

Practitioners must maintain mental clarity, avoiding indulgence in wine (represented by "dregs") and sensual pleasures (symbolized by "jade nectar"). Within emptiness, seek the "towering pavilion" (referring to key acupoints in the body), using the eye of wisdom to perceive the twelve-story tower leading directly to Penglai. Few throughout history have truly understood this bliss of sacred grotto-heavens. Successful cultivation enables one to tread auspicious clouds straight to the highest heavens, attaining a wuwei (non-action) celestial post in the Great Canopy Heaven (the supreme Daoist realm).

True adepts remain unattached like quails that never cling to nests, wandering freely beyond yin-yang constraints—even bustling Chang'an appears nearby. The joy of cultivation lies in the Xiyi state (tranquil non-action), transcending life-death cycles. The initial spark of spiritual light illuminates the void like lightning; dual cultivation perfects the immortal path.

Returning after three years to secluded mountain hermitages, one forgets worldly thoughts in their crystalline silence. Joy arises from studying immortal scriptures that reveal natural truths. Ultimate happiness comes from honoring the Dao—abandoning distinctions between existence/non-existence, forgetting sorrow and delight. Reclusion in grotto-paradises means transcending worldly clamor; ascending the immortal path requires first overcoming all attachments.

Though sentient beings accumulate countless karmic debts, awakening reveals the dreamlike nature of existence—no need for self-other contention. Face worldly affairs without love or hatred to remain disaster-free. See through illusory appearances with devout practice. Tether the "mind-monkey" (discursive thoughts) to spontaneously generate wisdom. Align walking, standing, sitting, and lying with the Dao—scripture study then brings spiritual communion. How few through the ages have attained the Way through mountain reclusion?

As celestial cycles wane, human life resembles fleeting dreams—when will karmic creditors be settled? When the "three-inch breath" ceases, only skeletons remain, finally exhausting worldly attachments. Yet the Dao's true spirit never perishes; abandoning cunning brings sudden awakening to all phenomena. Outwardly appearing dull, inwardly clear as wind-blown lanterns, practitioners enjoy boundless joy while letting all phenomena empty themselves.

Great cultivators dwell according to conditions, mingling with society like Layman Pang (renowned Tang Dynasty householder practitioner). They may eat meat yet cherish life, drink wine without losing nature—free from greed or contention, leisurely discussing past and present. The immortal's delight lies in wandering cloud-paths, cultivating mind in mountain seclusion. Following the sun and moon to seek sacred peaks, upon completion they shed mortal forms to venerate Ancestor Danyang (Quanzhen patriarch Wang Chongyang).

The poem "Green Apricot" depicts the state of mind of a Daoist practitioner during late autumn. As the ninth month brings deepening chills, the cultivator bids farewell to honored guests, offering again the "rosy nectar" (a Daoist term for celestial dew or fine wine), feeling unworthy of such generous hospitality. Ordinary people remain entangled in fame and profit, their minds agitated by worldly thoughts—sitting still while their hearts race. The practitioner worries over life's impermanence; for thirty years they have devoutly served Danyang (referring to Ma Danyang, patriarch of the Quanzhen school), while the entire city of Donglai (eastern Shandong Peninsula) shares this sincere faith. When the auspicious day of Tianyuan (the convergence of celestial and earthly Qi in Daoist cosmology) arrives, the cultivator will return to the origin and pay homage to the Celestial Sovereign (one of Daoism's supreme deities).

The second section describes the joyful state of a practitioner after drinking "jade nectar," naturally intoxicated and carefree. They delight in dwelling by mountains and streams, singing freely outside the Cave of Rosy Clouds. Watching worldly scenes flash by like a shuttle, yet still clinging to sentimental attachments. If one can turn back toward Zhenyi (the primordial origin in Daoism) and cultivate through refining lead and mercury (Waidan alchemical practices), upon completing these merits, they may ascend to the immortal realms.

The third section laments how people are as numerous as river sands in their delusions; though seekers of the Dao crowd like hemp fibers, scarcely one in ten thousand attains true awakening. Observing past and present, human life resembles a dream—each person loses their way. The truly enlightened never boast, but seek out grotto-heavens (Daoist paradises) to recline leisurely among mist and clouds. In future years when returning to the source, they'll realize the Jasper Terrace and Lang Garden (celestial abodes) are the true joyful dwellings of immortals, where divine flowers bloom perpetually.

"Spring in Wuling" paints a spring scene: distant mountains stand elegant, spring light radiates fragrant warmth. On such mild days, nothing suits better than drinking rosy nectar, singing joyfully in intoxication, forgetting worldly troubles. Reciting poetry and sharing laughter surpass frivolity; wandering between immortal villages and Daoist hamlets, celebrating the Double Ninth Festival together.

The second section records a mid-spring outing during the Xinyou year (sexagenary calendar cycle) to "above Kan" (possibly referring to the Kan trigram in Daoist practice), spending whole days seated in spring gardens. Before them bloom rare flowers and wondrous sights—beneath trees surpassing bamboo pavilions in elegance. Understanding life's dreamlike nature, they release attachments, free as true immortals. Opening fine wine to gather with virtuous companions, they rejoice in the Dao and give thanks to heaven.

"Gratitude for Imperial Grace" expounds the unity of three teachings: the true principles of Daoism, Buddhism, and Confucianism all lead to the "sea of Dharma" (the vastness of Buddhist truth). Transcending the mysteries of Yin-Yang transformation, one naturally realizes the "vajra" (the indestructible truth in Buddhism). Supreme truth brings sudden awakening, eliminating contention and craving. The profound subtlety of the five-thousand-character Dao De Jing (Classic of the Way and Virtue) generates radiant clouds forming a celestial canopy, perpetually illuminating body and mind without obstruction. Though pines wither and stones erode, this eternal true nature remains unchanging through the ages; when cultivation merits reach completion, ascension to immortal realms follows naturally.

The second section describes the sacred temple named "Heavenly Eternity," where practitioners wear star-crowned hats and cloud-patterned robes (Daoist ritual attire), cultivating diamond-indestructible bodies. Firmly believing the Great Dao manifests spontaneously, wondrous being emerges from emptiness. Unattached to worldly splendor, they wander Mount Wangwu (a sacred Daoist mountain). Content with poverty to preserve life essence, dwelling in simple hermitages. The original formless form surpasses material abundance. Let oceans turn to fields and mulberry groves—this formless true nature remains eternally steadfast. Silently they pray for cultivation's fulfillment.

The Collection of Immortal Music presents poetic insights into the spiritual realizations and transcendent states of Daoist practitioners. The first poem, "Imperial Virtue (De) Matches Heaven's Longevity," depicts an adept's awakened mind after sudden enlightenment: wandering freely like drifting clouds and flowing water, the cultivator suddenly comprehends the mystery of "Xiyi" (the Daoist term for the subtle realm of formless wonder). Seeing through the vicissitudes of worldly affairs across millennia, they observe ordinary people trapped in desires, while true sages pursue the "attainment of Dao" that transcends cyclic existence. These adepts dwell in blessed grotto-heavens, refining their "golden lead and jade mercury" (Neidan terminology for essential Jing and Qi), until reaching a state of untainted clarity, ultimately ascending to the Three Pure Ones' (Sanqing) celestial realms.

The second poem, "Calming Wind and Waves," discusses precepts during Zhaijiao (purification rituals): all participants must maintain purity to move heaven's blessings. Like timely rain nourishing fields, cultivators reciprocate celestial grace through fasting, incense offerings, and vegetarianism. References to "jade fields" (an elegant term for Dantian) and "pearls in grain fields" (Neidan terminology for genuine Qi in energy centers) imply the equal importance of internal and external cultivation.

The third poem employs farming metaphors: timely rain becomes as precious as oil, bringing cultivators joy. But missing the "heavenly pivot season" (critical practice periods) hinders progress. One must treasure every increment of cultivation like harvesting crops, until nurturing the "infant spirit" (Neidan term for realized Shen), which ascends as full as the autumn moon.

The fourth poem describes monthly fasting on new and full moons: precepts dispel calamities, especially during celestial cycles like Jiazi or Gengshen days. Purified consciousness eliminates suffering, while nourishing Qi connects with the Three Terraces stars (symbolizing celestial courts). Upon completing meritorious practice, one laughs while riding cranes to Penglai's immortal isles.

The fifth poem uses Yijing trigrams as cultivation metaphors: closing the "Gui gate" (kidneys, associated with Water Phase) enables "tiger and dragon" (Neidan terms for Yin-Yang Qi) to unite in spiritual cavities. Practicing until Mao-You hours (Yin-Yang transition times) brings enlightenment like an immortal hooking giant turtles. When virtue (De) flows like luminous Dharma oceans, natural transformations occur—all realized beings throughout history join the immortal ranks.

The final poem, "Gazing at Penglai," portrays adepts gathering to discuss Dao: constant devotion awakens comprehension of "heavenly origin" (cosmic source), transcending life-death cycles and dissolving karmic obstructions. When supreme treasures manifest, they illuminate all three realms and ten directions—even fire and water harmonize inversely. Though not yet fully liberated, one approaches realization. The closing lines reveal life's dreamlike nature: only sage-cultivators penetrate the eternal principles of nature (Xing) and life (Ming).

These poetic passages depict the realm and cultivation life of Daoist practitioners.

The first passage describes the attained state of cultivation: when the mind becomes so pure it's nearly free of distracting thoughts, one can experience the original face that neither arises nor ceases. Within the body, Kan and Li (representing kidney water and heart fire) naturally harmonize without needing to deliberately seek the ladder to heaven.

The second passage records the story of a senior adept named Qinghe, who had practiced in the Daoist tradition for thirty years. In the Xinyou year at Qintai (likely a cultivation site), he again encountered favorable conditions. In the future, he will ascend to the Great Brahma Heaven (the highest Daoist celestial realm), wearing six-zhu robes (extremely lightweight heavenly garments) to pay homage to the sacred perfected ones, eternally dwelling in the Palace of Nine Yang (abode of immortals), traveling wherever he wishes by riding the wind.

The third passage depicts daily cultivation: when the governor invites Daoists to gather at the Hall of Hidden Spring, they offer incense morning and evening in reverence to the sacred perfected ones. During leisurely days and quiet nights, they chant together—such practice accumulates blessings. When preparing for zhaijiao (Daoist rituals), they make swift arrangements. The adept Lingxu divides his time equally, while junior disciples assist with incense offerings, as the sages observe from the heavens above.

The fourth passage portrays the image of a realized being: a body light as a crane, a mind free as a lone cloud, coming and going through the skies unburdened by worldly attachments. Having penetrated the truths of the Three Teachings (Confucianism, Buddhism, and Daoism), after forming the Golden Elixir, they will journey to the Penglai Isles of Danyang (immortal realms), where grotto-heavens and blessed lands differ from the human world, with the Dao's manifestations eternally renewing.

The fifth passage explains key cultivation points: practice diligently, study zhaijiao keyi (ritual liturgy), and offer incense morning and evening to the sacred perfected ones. During peaceful days and silent nights, chant scriptures together to increase wisdom and illuminate one's true nature. The principle of wuwei (non-action) transcends all methods—both internal and external cultivation must be clearly understood. When lead and mercury (Neidan terminology) are refined, one transcends the Sahā world (mundane existence), and upon realization, becomes free from the jurisdiction of Yama, King of Hell.

The fifth volume of Anthology of Celestial Music contains 190 five-character quatrains of cultivation insights written by Liu Chuxuan (styled Master Everlasting Life):

The cycle of life and death turns like a wheel through countless revolutions—only by relinquishing worldly attachments can one transcend it. Though the transformations of heaven and earth appear formless, they arise from the interplay of Yin and Yang (Li and Kan refer to the Fire and Water trigrams in the Book of Changes). True cultivators rise above the birth and death of the material world, preserving their original mind and penetrating the mysteries through wisdom.

Human nature and life are like the oil in a lamp—one must seek its faint glow in silence (the term quzhong denotes profound stillness). When the mind becomes as clear as the autumn moon, it illuminates reality. Upon awakening to the nature of life and death, one remains detached even amid worldly dust. The superior adept (shangshi), having attained purity and clarity, does not contend with others; understanding the truth, their merit and practice naturally reach completion, like clouds drifting across the azure sky.

Those who attain the Dao resemble a lotus rising untainted from the mud—with a heart free of attachments, they cultivate a transcendent form (nixing shen wai shen refers to the Yang Spirit). Letting go of love and hate, even as the physical body ages, the true nature remains ever-present. Opening the eye of the Dao, the profound meanings of the scriptures become self-evident. The enlightened comprehend past and present, their resolve unwavering like perfected radiance.

In daily life, one must restrain the restless mind (the "mad monkey" symbolizes agitation); only with humility can the mysteries be grasped. Polishing the eye of the Dao allows encounters with immortals. Purity and gentleness nourish the spirit and Qi, while indulgence in wicked thoughts obscures the luminous nature. Penetrating the great Dao transcends life and death, culminating in ascension beyond the heavens.

Good deeds and purity liberate one from the cycle of birth and death, the mind shining like the celestial vault. Upon fathoming the arcane principles, one naturally treads auspicious clouds on the return journey. True principle does not dwell on right and wrong—cultivation is like climbing a ladder to heaven. Moving with the flow, unburdened by ties, merit and practice reach flawless completion.

Recognizing that beauty fades into bleached bones (skeletons), one ceases clinging upon realizing all phenomena are empty. Sudden awakening to the Dao of nature and life grants free passage through immortal realms (dongtian refers to Daoist blessed lands). Reaching the far shore, there is no birth or death; harmonizing Yin and Yang reveals the Dao-nature. When cultivation of nature and life reaches perfection, merit and practice naturally abound.

The truly awakened do not vie for empty fame—only by casting off worldly ties does the power of the Dao manifest. Subtly comprehending the Three Treasures (Dao, scriptures, and master), golden light pierces the immortal mountains. Though rebirth is fearsome, preserving nature and life erases worldly greed. Keeping company with clouds, streams, pines, and peaks, the wise heart roams in boundless freedom.

Shattering self-attachment unveils the faint radiance; achieving the great Dao liberates one from the shell (the "peddled shell" signifies the physical body). Understanding supreme virtue (De) enables mastery of formless phenomena (lingxiang). Purifying the six roots (eyes, ears, nose, tongue, body, and mind) in daily life, penetrating truth ensures all practices reach completion—ascending at last to the azure heavens.

Regard others’ faults as your own—humility reveals the true self. Taming the heart’s fire (desires) refines the Golden Elixir; practicing non-action (wuwei) yields natural fruition.

All things in the world, if one exhaustively comprehends their principles, can lead to the realization of the eternal and unchanging truth of the Great Dao (the Way). By maintaining inner purity and tranquility, nurturing supreme virtue (De), and avoiding attachment to verbal expressions, one naturally understands the profound mysteries. In this way, life can be prolonged, and the radiance of the inner elixir (Neidan, the energy core formed through cultivation) can be condensed.

When virtue is perfected, hatred and greed dissolve entirely. The profound mysteries of the heavenly Dao cannot be inquired through words—only awakening leads to natural comprehension. When the yang energy is pure, the path to the immortal realms appears before one's eyes.

Holding fast to the correct path ensures no mistakes, while indulgence in worldly affairs hinders awakening. When the mind becomes as clear as the azure sky, all phenomena in the world become lucid, enabling one to ascend as an immortal and avoid falling into the realms of ghosts.

Amid the endless cycles of rebirth, only awakening to the Dao can transcend life and death. Once the constraints of yin-yang are broken through, and the state of harmonious balance (chonghe) is attained, the interaction of Kan (Water) and Li (Fire) in the Bagua (Eight Trigrams) can be achieved.

True enlightenment does not lie in debating emptiness; the highest wisdom embraces all things. Reclusive immortals (Xianzhen) despise the turbid world, often dwelling beyond the grotto-heavens (Dongtian, celestial realms) in the company of ancient pines.

By sincerely contemplating life and death with purity, nurturing both nature and life, and refining essence (Jing), qi (vital energy), and spirit (Shen), one perfects all virtuous deeds and ultimately reaches Penglai and Yingzhou, the legendary immortal isles.

Deviating from the Dao is like treading on thin ice; indulging in worldly attachments obscures one's true nature. Like being bound by a foolish monkey, only accumulating good deeds earns the reverence of sages.

The suffering of the cycle of life and death is immense; without awakening, affection turns into calamity. Sudden enlightenment allows one to roam the grotto-heavens freely, understanding principles that lead to the vast ocean of Dharma.

In daily conduct, one should remain flawless, always relying on steadfast resolve. When yang energy is pure, spiritual light shines brilliantly, achieving perfection in all aspects.

Non-contention is the highest virtue; the subtlety of the awakened Dao is beyond words. Adapting flexibly with true understanding allows one to shed the mortal body and become an immortal of Penglai.

The nature of the Dao inherently lacks contention; harmonious qi gives rise to infinite wisdom. Naturally, all cultivation is perfected, transcending the mundane to wander the grotto-heavens.

Diligent practice leads to the Azure Void (Bixu, celestial realm), while losing the Dao-mind results in falling into Fengdu, the City of Ghosts. There is no need to force progress or retreat—one may freely roam mountains and rivers, mingling with the world.

Understanding the true Dao allows encounters with immortals; daily cultivation is like refining mercury (symbolizing the spirit) with lead (symbolizing essence). Attaining the state of purity and equanimity enables cultivation to precede heaven and earth.

Those who attain the Dao do not contend for empty fame; they blend into the world, embracing all impurities. When the time comes to truly weary of the mundane, they dwell beyond the grotto-heavens with ancient pines.

A pure and transcendent aspiration must be firm; only by rising above the world can one cultivate immortality. Awakening to the Dao frees one from the suffering of rebirth, and the true nature soars eternally.

Exhausting the nature of things ensures the true nature never perishes; purity and clarity give rise to innate wisdom. One naturally comprehends the transformations of all phenomena, forgetting worldly concerns and abiding in harmony.

Preserving life leads to true blessings; penetrating heaven and earth opens the eye of wisdom. Understanding that the primordial Dao contains all treasures, the true nature swiftly pays homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun).

The spiritual mountain transcends the sea of suffering; awakening to the true Dao clarifies the mind and reveals the nature. When meaning is grasped beyond words, the Dao is realized beyond heaven and earth.

Knowing full well that the world is like a grand dream, how many can truly transcend the mundane? Comprehending the supreme principles of the heavenly Dao allows one to master the classics of all ages.

Holding fast to the correct path leads to perfect awakening, naturally opening the eye of wisdom. The spiritual and empty true nature never decays, as clear as the ancient city of Chang'an.

Awakening to the Great Dao transcends life and death, instantly revealing the profound essence. A pure aspiration, unwavering from beginning to end—such cultivation embodies the teachings bestowed by sages.

This passage from the Anthology of Celestial Music describes the realm where cultivators transcend the cycle of life and death through purifying their hearts, minimizing desires, and practicing the dual cultivation of nature and life (xingming shuangxiu). Practitioners must first relinquish greed, dissolve karmic obstacles, and comprehend the principles of the Great Dao (Daoli), retreating to secluded places like Pine Peak (symbolizing pure cultivation sites) until they ultimately attain the state of roaming freely with immortals.

The crux of Daoist cultivation lies in "daily clarity and unobstructed awareness" (riyong jue qingtong)—maintaining a pure and transparent mind in ordinary life, free from worldly contention. Those who truly understand the Dao perceive the cycle of life and death with perfect clarity, as fluid as the shifting lines of the Yijing hexagrams. During practice, they nurture the "three fields" (santian, the upper, middle, and lower Dantian), allowing their spiritual nature to grow naturally like wheat sprouts, until the "true light" (zhenguang, the innate radiance of spirit) manifests.

Those who attain the Dao open their "Dao-eye" (daoyan, the eye of wisdom), seeing through worldly illusions and transcending the bonds of life and death. In moments of sudden awakening, they experience the joy of "the inaudible and imperceptible" (xiyi, from the Daodejing), where the pivots and mysteries of heaven and earth spontaneously reveal themselves. By maintaining a serene and impartial mind, free from attachments and aversions, they ultimately "shed their husk to reveal the true form" (tuike xian zhenxing)—casting off their mortal shells like a cicada emerging from its molt.

Cultivation requires embracing softness and yielding, allowing the Three Treasures (jing, qi, and shen) to circulate naturally beneath Pine Peak. Those who truly comprehend the Dao rise above life and death, refining the Three Treasures into a body of pure Yang, until they ascend as immortals. Regardless of gender, as long as one maintains correct mindfulness and tranquil practice, harmonizing the "crimson infant and fair maiden" (chaying, a Neidan term symbolizing the union of Yin and Yang), they can achieve the Great Dao and even liberate seven generations of ancestors.

The grotto-heavens (dongtian, celestial abodes) where the realized dwell are wreathed in azure clouds, where they leisurely sit upon flat stones reciting immortal scriptures. Accompanied by spirit turtles and white cranes, they remain as pure and untainted as "gold within water" (shuizhong jin, a Neidan metaphor for the original spirit). Through austere practice, they dissolve desires and preserve their innate purity until they behold the "treasure light" (baoguang, the radiance of the Dao-body). Ultimately, they awaken to the eternal truth, shedding the cycle of rebirth like a cicada's molt, and ride the clouds to pay homage to the "Sacred Sovereign" (shengzhu, the primordial source of the Dao).

This passage from the Anthology of Celestial Music describes how cultivators attain liberation from the cycle of life and death through spiritual practice. Practitioners must maintain the purity of their Shen (spirit) and Qi (vital energy), comprehend the Dao's natural operations, and preserve integrity in speech and conduct to align with the wisdom of sages' scriptures.

All phenomena follow the patterns of Yin-Yang transformation—only by abiding by the true Dao can one achieve eternal indestructibility. Maintaining a humble and serene mind, like water in its supreme goodness, allows flexible adaptation to all changes, ultimately leading to the profound source of mystery.

When the body is nourished and at ease, it becomes easier to subdue the form of desires. By upholding the great Dao, pure Yang Qi manifests, preventing descent into negative paths. After enduring countless kalpas of rebirth, one suddenly realizes the ladder to the celestial realm. When the dual cultivation of nature (Xing) and life (Ming) reaches completion, one may tread upon colored clouds to roam the Great Void, experiencing boundless joy and freedom.

Those truly awakened forget all worldly troubles—upon attaining the Dao, they transcend impermanence. Liberated from the bonds of material existence, their precious radiance shines in the azure emptiness. The great Dao tames the restless monkey-like mind; when the physical form is forgotten, true nature reveals itself. At the subtle moment of awakening, auspicious light illuminates all nine celestial layers.

The principle of the true path is as balanced as heaven's roundness and earth's squareness. When the great Dao is realized, true Qi (Zhenqi) surges like a spring. In stillness, all virtuous actions become clear, and cultivation merits reach fulfillment. Embracing the Dao reveals the path of life—when worldly thoughts perish, the light of life abides eternally. When Jing (essence), Qi, and Shen unite, spiritual awareness comprehends timeless truths.

Awakening to the truth beyond Yin-Yang, the purest Dao manifests. With purified nature and life, one transcends annihilation; seeing through worldly dust enables ascension to immortality. Serene aspiration must be maintained from beginning to end—realizing all worldly attachments are empty. Riding the divine vessel beyond the shores of life and death, one steps upon rainbow clouds to leave the sacred mountains.

Those who understand humility's Dao move as effortlessly as the Primordial Qi (Hunyuan) making tigers chase dragons. When the Three Treasures (Jing, Qi, Shen) naturally coalesce, one truly dwells with immortals. Attaining the Dao frees one from rebirth—the sacred mountain becomes the stairway to heaven. How many throughout history have cultivated nature and life in these grotto-heavens to reach such heights?

The human body is as illusory as foam on water—only true nature is eternal like the bright moon. When both "man and ox" (symbolizing ordinary mind) disappear, wisdom's light illuminates mountain peaks. When the great end comes, all turns to dry bones—realizing emptiness enables complete release. Dual cultivation prevents falling into negative paths; Dao attainment leads to Penglai's immortal isles.

Transcending existence and non-existence, life and death, awakened practitioners remain pure and virtuous. At the subtle moment of realization, the Dao-eye opens—upon enlightenment, one beholds the original face. Treading the path beyond birth and extinction, one walks on colored clouds to Penglai's paradise.

When cultivation reaches subtle awakening, wisdom's brilliance shines like crimson candles. Seeing through worldly illusions, even plain tea nourishes the soul. Daily activities—walking, standing, sitting, lying—must maintain purity. The celestial cycle subdues heart-fire as light makes fierce tigers follow divine dragons.

After severing all karmic obstructions, the mind becomes clear as the mid-autumn moon. Secluded among pine-clad peaks preserving life, leisurely reading Zhuangzi and Liezi's classics. Sun and moon never cease their course; time flies like a turning wheel. Only by taming the "mind-monkey and will-horse" can one truly follow Dan Yang Zhenren (the Way of Pure Yang) in cultivation.

This passage expounds the realm and methods of cultivating immortality through Daoist practice, with its essence lying in serene non-action (Wuwei) and returning to primordial purity.

When cultivation reaches its highest state, one's innate nature and the true meaning of life become perfectly transparent. By maintaining inner tranquility and purity with steadfast devotion to the Dao, one transcends the cycle of life and death—the celestial realm is actually within reach. Like a cicada shedding its shell, the practitioner discards the illusory physical body to ascend the azure heavens. This state surpasses all worldly treasures in value.

Authentic practice follows the natural course of the Dao (the Way), free from attachments of love and aversion. When the mind achieves complete purity, one comprehends all principles of cultivation with oceanic wisdom, unobstructed by worldly entanglements. At the pinnacle of mental clarity, true spiritual nature manifests. Through the "Dao eye" (a cultivator's wisdom vision), one perceives all phenomena with perfect understanding, their thoughts naturally aligned with immortal scriptures.

When all impurities are cleansed, the great Dao's truth shines forth. Nourishing the spirit (Shen) with harmonious Qi (vital energy), serene clarity becomes the foundation of daily practice—beyond this, nothing remains to grasp. Upon genuine realization, one's nature and life-force become purified, with vibrant spirit and Qi, naturally perfecting all Daoist wisdom and meritorious attainment.

The fully awakened no longer contend with others. Though appearing in the mundane world, they remain untainted. Through serenity and harmony, they complete the cultivation of Dao and De (Virtue), ultimately retiring to sacred mountains, weary of worldly dust. Frequent contemplation of life's impermanence (symbolized by skeletons) reveals the secrets of refining lead and mercury (Neidan terms for essential energies). Upon attaining the Dao, a new immortal form emerges—shedding the mortal shell to ride clouds in ascension.

Humble and gentle Qi remains unstained, while the light of life abides eternally. When truth is mastered and merit perfected, love and aversion dissolve amid worldly affairs. Sudden awakening to one's true nature, coupled with the celestial cycle (Neidan's microcosmic orbit) subduing the heart's fire, forges the golden immortal body and verifies the Dao of non-action.

Transcending worldly competition, the body stands like an evergreen pine while the mind flows like a mountain stream. Attainment brings the dragon and tiger in harmony (symbolizing balanced Yin-Yang). Retreating to deep mountains beyond strife—how few achieve this across the ages? The immortal transcends life and death; with perfected nature and life-force, they climb the celestial ladder.

Indulging desires resembles moths drawn to flame, ultimately consumed by burning cravings. Better to wander like wild cranes with lone clouds, freely transcending samsara's bitter sea. Supreme virtue holds neither love nor hate; genuine equanimity eradicates all ailments. Guarding the Three Treasures (Jing-Qi-Shen), the fruition of Dao binds one no more to external things.

Taming the "mind monkey" (restless consciousness) requires unwavering resolve—only stabilized intent can refine essence and energy. Transcending rebirth, one returns to the Great Luo Heaven (Daoism's highest realm). Preserving innate purity safeguards life-force; with defilements cleansed, the heart-mirror shines, its radiance illuminating the path to behold the Supreme Sage.

When worldly thoughts cease, original luminosity appears. Forgetting passions while awakening life's truth brings an immortal form that soars beyond. The deathless state erases all karmic obstructions; severed desires perfect life's radiant fullness. Maintaining softness stabilizes spirit and Qi, fully realizing Dao and De.

Abandoning distinctions between self and objects, one perceives profound truths in daily life. Awakened to reality with luminous understanding, even ghosts and deities reverence one's pure Yang energy. The truly enlightened contend with none, remaining composed amid others' reproach. Naturally endowed with blessings, authentic attainment brings ascension to the Moon Palace (symbolizing immortality).

When material desires vanish, the Dao's radiance manifests like clear skies and polished mirrors. With perfected nature and life-force, one responds to all phenomena with numinous wisdom.

This scripture elucidates how practitioners attain liberation from the cycle of life and death through cultivation. The phrase "the great matter of flesh-and-bone mortality" refers to transcending the fundamental question of physical existence, while "guarding truth to awaken to Dao" emphasizes maintaining one's authentic nature and realizing the supreme Way.

The crux of cultivation lies in "forgetting both movement and stillness"—whether in action or meditation, one must relinquish all attachments. Through "refining the Great Elixir" (Neidan practice), the three poisons of greed, hatred, and delusion are dissolved. When "Qi descends and Shen-spirit illuminates," practitioners enter a state of serene clarity beyond emotions yet fully awake to life's essence, naturally unifying the Three Treasures of Jing (essence), Qi (vital energy), and Shen (spirit)—the core elements of Daoist cultivation.

The text mentions "non-contention completes the superior adept," indicating true masters never engage in strife. They "embrace Dao with purified will," maintaining awakened awareness whether in motion or stillness. Those attaining the "ageless and deathless" realm have transcended bodily suffering and worldly delusions. Like "harmonizing the infant and maiden" (balancing Yin-Yang energies within) enabling them to "dwell where clouds return to Penglai" (metaphor for ascending to immortal realms).

At advanced stages, practitioners experience "twelve celestial cycles completing the elixir" (Qi circulating through meridians), using "true fire" (Neidan term for life energy) to transcend mortality. With stabilized heart-mind comes natural spiritual communion—life's radiance becomes whole and flawless, illuminating all transformations of existence.

The scripture concludes with the metaphor "deluded moths crave lamplight," warning how desire's attachments resemble insects drawn to flame. The awakened instead resemble "cinnabar-skied cranes" soaring through Penglai. True enlightenment means "Dao-eye opens," perceiving worldly illusions clearly to escape rebirth. Like Xu Xun (Xu Pang)—the immortal who ascended with his household—such adepts ultimately rise with even their chickens and dogs through this cultivation path.

Physical ailments are not true illness; only through cultivating purity can one preserve life's essence. Achieving the Dao liberates one from bodily constraints; genuine realization enables audiences with immortals and sages.

The heavens' clarity hangs like a thousand beams of light—only when the inner mind is purified can one perceive original truth. The perfect radiance of the jewel remains undiminished; dual cultivation of nature and life (xingming shuangxiu) accomplishes the Great Dao. When cultivation reaches completion with both nature and life perfected, this profound principle runs deep as the ocean. In sudden awakening, the distinction between self and objects dissolves—few throughout history have comprehended this truth.

Face worldly affairs with water-like tranquility; penetrating the Dao leaves no room for resentment. Cultivating the "Three Treasures" (jing, qi, shen) allows one to ride clouds to the Shangqing heavens. The light of goodness brings the joy of Daoist practice; transcending mundanity, one attains the state of "formless silence" (xiyi). Understanding principles leads to communion with celestial law; spiritual practice ascends like a ladder to the clouds.

Moths drawn to flames exemplify foolish attachment, while purified nature-life shines full as the autumn moon. The path of ghosts and immortals diverges at a single thought—ascent or descent hinges on awakening or delusion. Cultivating truth requires unwavering resolve; learning the Dao demands unswerving dedication. The sages in the void all know: transcending life and death constitutes true nature-life.

Dwelling anonymously between mountains and mundane world, forgetting both movement and stillness to preserve serenity. The true constant nature never changes, allowing escape from the cycle of life and death. When the body rests idly, distracting thoughts multiply like moths enchanted by lamplight. Early awakening lets one soar like cranes beyond clouds, ascending to the Great Brahma Heaven (Daluo tian).

A mind aligned with right principles naturally stays free of illness; daily conduct should mirror interactions with sages. Purity and harmony perfect virtue, shining unobstructed like a cicada shedding its shell. The Great Dao fundamentally requires no forced cultivation—follow conditions without outward seeking. Perfected nature-life is a priceless treasure; genuine attainment secures a place among the immortals.

Right principle avoids extremes; the mind's nature should resemble lotuses rising unsullied from water. When azure skies stretch cloudless for miles, the jewel's radiance naturally perfects itself at autumn night. Forgetting worldly dust to awaken original nature, comprehending principles aligns with immortal scriptures. When nature-life's brilliance achieves flawless perfection, transcendence of life and death occurs spontaneously.

Constrain the restless monkey-mind; truly penetrate the principles of lead and mercury (neidan terms for yin-yang harmonization). Daoist attainment yields the true body—like a cicada molting, one ascends as an immortal. Reverent cultivation brings understanding of truth, beyond joy or sorrow. Studying ancient sages' teachings in bamboo pavilions, one penetrates principles and perfects practice.

Transcending gratitude and grievance prevents misfortune; sudden awakening to nature-life is the paramount matter. A millet-sized pearl's revolution can turn oceans to withered pines. Awakened ones contend not with emptiness; true understanding embraces all things. Naturally reaching supreme goodness, one adapts effortlessly while cultivating penetration.

Let not beauty beguile you—remember it becomes bleached bones; pure cultivation harmonizes lead and mercury. Perfecting the Dao yields an indestructible true form, ultimately soaring cloudward. Understanding emptiness strengthens resolve—craving breeds karmic obstructions. Moths perish by lantern-light, while carefree clouds and wild cranes encounter immortal fates.

Release worldly attachments to "self" and "others"; penetrating true nature dispels ignorance. Forging the jade-like true body enables casting off this mortal frame. Great awakening ends contention; harmonized spirit and qi flow naturally. Purity and peace perfect virtue; genuine attainment resembles meteoric ascension.

This poem from the Anthology of Celestial Music expounds the core principles of Daoist cultivation for immortality. Practitioners must first maintain humble and pure virtue, flowing freely like clouds and water, understanding that the true nature of Dao lies in aligning with natural laws.

The essence of cultivation lies in harmonizing Yin and Yang (represented by Kan and Li trigrams). One must relinquish attachment to the physical body and desires, discovering stillness amidst clamor, transcending distinctions between movement and stillness, ultimately ascending to celestial realms (Danxiao signifies heavenly realms). True purity liberates from the bonds of life and death, taming the "monkey mind" (wandering thoughts), consolidating Jing (essence) and Qi (vital energy), and allowing Shen (spirit) to penetrate the mysteries, embarking on the immortal path.

Those who truly comprehend the Great Dao remain in the world yet unbound by worldly affairs. They transcend life-and-death perils, climbing the ladder to celestial spheres, their nature-and-life radiance bright as the full moon, their Dao-heart never waning. No longer clinging to divination signs, when merit reaches perfection, they naturally perceive the origin of all things.

Dao cultivators don't blame others' faults—a settled heart surpasses formal meditation. Without clinging to form, one achieves Dao-fruit through faultlessness. Proper practice understands the Way of purity and harmony, naturally attaining great accomplishment. Only by forgetting worldly passions can one preserve the light of nature-and-life, refining Qi and Shen to enhance spiritual power.

One must skillfully wield the "true fire" (Neidan terminology for cultivation energy), allowing spiritual awareness to reach selfless states. When wisdom becomes vast and luminous, the heart-mind resembles an untainted lotus. Purity and harmony enable progress; sudden awakening brings vitality to Jing, Qi, and Shen. Understanding principles leads to releasing attachments, naturally attaining supreme achievement.

The truly enlightened embrace all phenomena, their will as clear as azure skies. When "mercury and lead" (Neidan terms for vital energies) coalesce, divine light shines brilliantly, and Dao's methods reach natural perfection. Non-contention demonstrates Dao's true strength; preserving nature-and-life requires forgetting turbid worldly desires. Thus one permanently escapes samsara's suffering, truly returning to Penglai's immortal isles (Daoist celestial paradise).

Skillful awakening leads to comprehending the Great Dao—the joy of cultivation is genuine glory. Weary of dust, one may retreat to pine-clad peaks; merit accomplished, one audiences with the Jade Pure Celestial Worthy (among Daoism's highest deities). Transcending movement-stillness duality, one awakens to original nature. When "mercury and lead" refine into the "great medicine" (Neidan elixir), true ascension is attained.

Maintain pure virtuous thoughts, grasp the Three Treasures (Jing, Qi, Shen), and subdue the restless mind. True understanding brings adaptability, journeying to blessed realms. Facing external phenomena, be like an enlightened moth; steadfast will transcends sensual bonds. Dwelling in pine peaks and misty grottoes, cultivation deepens naturally.

Virtue harmonizes, embracing all impurities; pure nature-and-life mirrors immortals. Comprehending eternal truth, Penglai's path opens freely. Skillful purity preserves life-essence; post-awakening, the mind-monkey is tamed. When celestial Qi flows harmoniously (Yin-Yang balance) and Yang energy purifies, one audiences with the Ultimate Sage.

Penetrating virtuous Dao dispels ignorance; abandoning greed leaves nothing to contest. Violating no celestial precepts, upon returning to truth, Dao's light naturally ascends. In selfless states, Jing-Qi-Shen become pure; perfected nature-and-life fulfills the Dao. Wisdom illuminates all phenomena; the true self abides eternally in Penglai's fairy isles.

Forgetting passions awakens steadfast nature-and-life; penetrating principle signifies sagehood. Qi flows smoothly as radiant pearls; merit fulfilled, one becomes Penglai's immortal.

This scripture elucidates the essential methods and realms of cultivating immortality through Daoist practice. The core philosophy advocates attaining liberation from the cycle of life and death through mental purification and cultivation of Jing (essence), Qi (vital energy), and Shen (spirit).

The path begins with achieving "selflessness" (relinquishing ego-attachment), allowing the spirit to merge with primordial Qi while transcending worldly desires. Practitioners must strengthen their resolve to tame the restless "mind-monkey," harmonizing breath and awakening spiritual awareness through cultivation—only then can one attain the Dao and behold the Supreme Sage.

Understanding the profound truth of the Great Dao enables transcendence beyond samsara. The key lies in nurturing Jing-Qi-Shen, comprehending celestial principles, and attaining wisdom to navigate worldly affairs with ease. Maintaining Daoist mindfulness eradicates the "three poisons" of greed, anger, and delusion. With purified desires and contentment, one preserves life's essence and receives blessings of clarity.

Practitioners must avoid reincarnation among the Five Paths (celestial, human, animal, hungry ghost, and hell realms). By abstaining from sinful karma and dwelling in serene emptiness through genuine practice, they safeguard their vital destiny. Enduring physical austerities and severing attachments with the sword of wisdom, they persistently cultivate from beginning to end.

Mastering scriptures reveals supreme truths—though physically present in the mundane world, the heart remains unattached, thus qualifying for celestial ascension beyond the hungry ghost realm. Neither coveting others' wealth nor obsessing over blessings, they follow karmic affinities to sow goodness while abiding faultlessly in the Dao.

Emptiness embraces all things like valleys holding rivers; understanding celestial principles flows as naturally as springwater. Transcending artificial divisions between Confucianism, Buddhism, and Daoism, single-minded cultivation remains paramount. Without carnal desires, one's nature and life attain perfection; without defilements, spiritual radiance becomes complete; without evil thoughts, virtuous merit shines like translucent millet grains.

Like moths perishing in flame's allure, only by renouncing sensual cravings can one escape impermanence. Companioning solitary clouds and wild cranes, purified nature and life attain the perfected Yang. Accumulating virtue dispels ignorance; perfected Daoist practice illuminates the spirit. The light of perfected being mends cosmic imperfections, shining like jade across the void.

Obsession with the flesh leads only to rotting skeletons; indulgence in turbid Yin degrades one to livestock. Pure cultivation preserves life's essence, granting passage to Penglai, the immortal isles. Profound virtue naturally refines the Golden Elixir (Jindan). Upon accomplishment, one transcends the dust of mortality—sacred realms remain inviolate by demonic forces.

Steadfast commitment to the true Dao manifests in constant virtuous deeds and mystical insight. Purified breath perfects the luminosity of being, though few through the ages have comprehended this truth. Non-contention yields pristine virtuous Qi, blazing like meteors. The unity of form and spirit achieves extraordinary states—soaring beyond azure clouds.

The Primordial Great Dao births all existence, surpassing life-death constraints. Purified being emits crystalline radiance—the Yang-perfected body dwells in Penglai. Cleansed of defilements, the void brightens; awakened true nature transcends dualities. Meditative wisdom illuminates all things, penetrating ancient and modern texts.

Spiritual light nourishes being like oil feeds a lamp; only by forgetting desires can one truly cultivate. Mortals clinging to flesh resemble dreaming skeletons—countless rebirths buried in yellow earth. Moths court destruction chasing light, while wild cranes find renewal among clouds—these divergent outcomes mirror our choices. When celestial nature shines, ten thousand paths grow luminous.

Sudden awakening reveals worldly illusions; reclining on white clouds, one perceives reality. Cultivating genuine Qian and Kan (Neidan terms for refined vital energies) lifts practitioners beyond mortal peaks—ascending from worldly mountains to immortal realms.

This passage describes the state attained through advanced spiritual cultivation. The practitioner "Dingguang" (referring to an adept) awakens to ultimate truth through practice, achieving complete mental clarity and perfecting the work of cultivation. Having reached spiritual fulfillment, one transcends the cycle of life and death.

The accomplished cultivator perfects their De (Virtue), relinquishes all attachments and aversions, eliminates turbid Qi contamination, and nurtures their luminous innate nature. Through refining the "true lead and mercury" (Neidan terminology representing the essence of Yin-Yang energies within the body), one ultimately sheds the mortal form and ascends to "Shangqing" (the highest of the Three Pure Ones' heavens, an elevated celestial realm).

The cultivation method described here primarily involves Neidan (internal alchemy). By harmonizing the body's Yin-Yang energies (symbolized by lead and mercury) and purifying both body and mind, practitioners ultimately achieve the wondrous state where form and Shen (spirit) become perfected. The term "shedding the form" refers to casting off the mortal shell like a cicada molting its skin—a crucial marker of Daoist immortality.