《西雲集》

Interpretation

Book Six of the Xiyun Ji (Collected Western Clouds), containing heptasyllabic quatrains composed by the Daoist master Dongmingzi, includes selected poems from "Thirteen Mountain Dwelling Verses" and "Fifty Reflections." A modern interpretation reads:

【Life in Mountain Seclusion】

Free from the shackles of fame and fortune, I dwell simply in mountain forests. When weary, I rest beneath pine trees, using moss as my mat and stone as pillow. My cave brims with auspicious Qi (vital energy); after perfecting my cultivation practice, I lie drunk upon green slopes listening to birdsong, composing verses on longevity secrets.

【Unfettered Cultivation】

Releasing worldly scheming, I transcend dust like drifting clouds and flowing water. Tipsy, I recline against pines as if hearing celestial music. Solitary as a wandering cloud, I witness sun and moon's natural cycles. Practitioners who attain this state may retire nameless to emerald peaks.

【Hermitage Surroundings】

My thatched hut is girdled by jade streams, embraced by azure mountains. No carriage clamor at my gate—only wild clouds occasionally drift into the cave. Days pass without visitors; deep night brings rare tiger roars. My mind mirrors still water as harmonious Qi ascends to Kunlun (Daoist sacred mountain).

【Fellowship with Dao Companions】

Before sapphire cliffs, night discussions with fellow cultivators bring such joy we forget returning. Earthly troubles vanish—only moonlit white clouds remain. Nourishing authentic nature far from mundanity, we roam mountains and streams, later reclining high amidst mist and rainbow.

【Insights from Practice】

Ten years dwelling these jade peaks, free as idle clouds and wild cranes. Unknown yet wandering omnidirectionally. Weary of worldly pursuits, I dwell alone with mountain torrents as companions. Though not yet reaching supreme attainment, I gladly retire to woods and springs as a simpleton.

【Celestial Grotto Encounters】

Grotto-heaven (Daoist paradise) winds and moonlight accompany me, with numinous mushrooms and jade nectar (elixirs) perfuming the air. Last night immortals sent word—all these gifts bestowed upon this idle wanderer.

【Worldly Attitude】

Not that I disdain visitors, but fear they bring disputes. I neither argue right nor wrong, maintaining true inner tranquility. Severing worldly ties in youth, I returned to cultivate the Dao—now free as clouds and water, utterly unbound.

(Note: "Kunlun" refers to the Daoist sacred mountain; "grotto-heaven" denotes Daoist cultivation paradises; "jade nectar" indicates either saliva produced during meditation or celestial elixirs.)

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Interpretation

The Xiyun Ji passage depicts the transcendent lifestyle and spiritual state of a Daoist practitioner:

Taking clouds as companions, living in serene poverty and gentle humility. Human thoughts are like bubbles on water—when illuminated by wisdom's light, they vanish without a trace. Understanding this truth in practice, the Qi (vital energy) flows harmoniously within.

No envy for worldly riches, forgetting fame and fortune brings carefree joy. Hungry, one begs food as circumstance allows; satiated, one returns to the thatched hut to study the Dao (the Way) ("learning to carve an ox" alludes to Cook Ding's mastery, symbolizing understanding cosmic patterns). Unfettered by mundane concerns, transcending words to grasp ultimate reality. Content to pillow one's head on bluestone, becoming a carefree sleeping immortal.

Seeing through fleeting glory and hollow reputation, perfecting the dual cultivation of nature and life (xingming shuangxiu). Ears seem to catch celestial chimes (yun'ao: Daoist ritual instrument), riding cranes to tour the jade capital (Yujing: Daoist paradise). Too indolent to open eyes to the red dust, preserving innate purity untainted. When clouds part and moonlight shines, leaning on a bamboo staff to ascend alone to immortal realms (Yaotai: abode of transcendents).

Roaming freely like an untrammeled immortal, napping loftily amid clouds when weary. Maintaining pristine awareness in dreams, transforming into golden light filling the cosmos (daqian: Buddhist term for the vast universe). No need to probe abstruse principles—complete release into Wuwei (non-action). Meeting all phenomena in stillness: this is true awakening.

Ultimate awakening severs all bonds, no more squandering precious time. When Jing (essence) and Qi brim with potency and virtue is fulfilled, one rides whales back to Penglai's isles (Yingzhou: mythical mountain). Only by relinquishing attachments can one approach the Dao (the Way), the heart-mind cleansed of worldly stains. Spirit interpenetrating heaven-earth, becoming a genuine practitioner of unfettered freedom.

Transcending the wheel of life and death, stilling clinging thoughts. After multiple crane-summonings, finally mounting phoenixes to the nine heavens. Wielding the sword of wisdom to subdue inner demons, henceforth a true cultivator. Seeming idle yet never idle—serenely astride the white ox (Daoist mount) touring grotto-heavens.

Cosmic powers beyond mortal comprehension, mysteries of birth-transcendence unknown even to spirits. After attending the Jade Emperor in pearl palaces (ruique lingong), adjusting immortal robes for the Jasper Pool banquet. Extinguishing desires and contention, the mortal frame transforms into a celestial body (Daluo: highest heaven). Looking down at dust-bound souls chasing fame and profit.

Freedom from material cravings aligns with heavenly principles, bursting through celestial gates (tianguan) straight to jade terraces. Who understands the soundless flute's song? Only the self knows the tune of the stringless zither. Facing external realms without stirring thoughts, overcoming all demonic obstructions. Earthly affairs spin in endless cycles—only in the thatched hut does one nurture the primordial Qi (Taiji energy).

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Interpretation

Interpretation of the Xiyun Ji in Plain English

1. Cultivation should embrace simplicity and gentleness, letting go of fame, wealth, and worldly glamor. A mind purified of distractions is like a clear breeze brushing past or moonlight shining upon a jade tower—utterly pristine.

2. Through sudden awakening in practice, one transcends worldly afflictions. When delusion disperses, true nature reveals itself. Refining the innate Qi (vital energy) and returning it to oneself means reaching the immortal paradise of Penglai without ever traveling far.

3. The light of a tranquil mind remains unstained by dust, while vast righteous energy nourishes the Shen (spirit). Practitioners should abide in a state of Wuwei (non-action), where desirelessness surpasses forced striving.

4. Harmonious Qi fills heaven and earth as divine dragons descend peacefully upon the Ten Isles of Immortals. In the Hall of Clarity (a celestial abode), celestial music plays, and drinking ambrosial wine brings boundless joy.

5. Last night, a wild Daoist rode a dragon to visit me, and we discussed the profound mysteries of the Dao. Though the Golden Elixir has been forged, the pure discipline of human cultivation is still lacking.

6. Seeing through the emptiness of all phenomena, a mighty pure wind pervades the cosmos. Once true nature is realized, the body is recognized as merely a temporary dwelling.

7. Completely renounce vanity and clamor, forgetting cunning thoughts, external objects, and even the physical form. Gather Jing (essence) and Qi like an innocent infant, freely entering and exiting the wondrous realms of mystery.

8. The mind transcends all states, yet true cultivation lies in not clinging even to emptiness. Like a clear blue pool after clouds disperse, the spiritual light never fades—Shen and Qi remain in perfect harmony.

9. In a humble thatched hut with bamboo mats and rush cushions, one leisurely conceals brilliance and nurtures inner stillness. From now on, I’ll refrain from casual verse, lest others gossip about its merits.

10. Infinite joy arises from seeing through worldly illusions; responding to circumstances with ease brings true freedom. When Shen and Qi are harmonized and virtue perfected, one may ride a phoenix to the immortal isles.

11. Awakened to the Dao, one owns nothing—only by non-attachment is cultivation genuine. Strangely, even a thin quilt feels warm in winter, for it shares in the eternal spring of the elixir within.

12. When will envy and stinginess cease? How long before lust for wine and beauty ends? Turn back in sudden awakening, cast everything aside, and return to the genuine in perfect liberation.

13. Forty years passed without achievement, my temples now streaked with white. Last night, realization struck—now I nurture harmonious Qi in this simple dwelling.

14. After reciting the Scripture of the Ninefold Reverted Elixir, a decade of drunken dreams vanished in a flash. No desire remains to vie for fame; I’d rather retreat to mountain forests.

15. Having wandered all across the land, my life among clouds and streams has been rich indeed. Mundane existence teems with chaos, but the immortal’s path is subtle and free.

16. Sitting silently in wordless reflection, I contemplate the path ahead—it leads straight to the realm of immortals.

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Interpretation

The Xiyun Ji scripture describes the realm where practitioners transcend worldly concerns and return to original simplicity:

The first passage states that when one sees through illusions (Yin) and awakens to the true Dao (Yang), the Way naturally reveals itself. During meditation, abandoning words and thoughts while internally observing the Dantian (lower abdominal energy center) allows transcendence of the cycle of life and death. Maintaining inner purity constitutes returning to the Dao's source.

The second passage depicts the state of renouncing worldly ties: after releasing mundane attachments, the dual cultivation of nature and life (Xingming Shuangxiu) is naturally achieved. Facing external phenomena with a mind unmoved like cold ashes, one rests as freely as a recluse pillowed upon clouds in mountain caves.

The third passage explains that good and evil are fundamentally undifferentiated, yet ordinary people remain entangled by worldly minds. After ten years of fierce spiritual struggle, the cultivator ultimately soars beyond, wandering freely in the Great Void (cosmic origin).

The fourth and fifth passages portray mountain reclusion: amidst azure peaks and mist, the spirit momentarily wanders the mortal world before swiftly awakening to return. Pristine green waters and untouched hills transform a seemingly crude thatched hut into Penglai's immortal realm—inaccessible to those lacking virtue.

The sixth passage emphasizes seeing through human affairs: with complete insight, one reclines effortlessly on celestial peaks. Disdaining wealth to embrace noble poverty, the sage withdraws into azure clouds with a flick of sleeves.

The seventh and eighth passages describe abandoning fame and worldly duties to delve into mysterious Daoist teachings (Xuanke) within cloud-wrapped mountains. Burning incense in silent retreat, far from strife and worry, one penetrates the supreme principles connecting heaven and humanity.

The ninth passage uses dragons and tigers (Yin-Yang) with thunder to symbolize cosmic creation, noting how liberated immortals roam the universe freely—a state incomprehensible to ordinary people.

The final sections distill twenty years of cultivation: after taming the "mind-monkey" and "thought-horse," enlightenment dawns. Beneath a seemingly mad exterior lies luminous awareness, awaiting sudden awakening to profound mysteries. Severing notions of self/other and transcending karmic cycles brings birthless liberation. Like confronting life's inevitable end, early relinquishment leads to Wuwei (non-action)—the true gateway to the Dao.

(Note: The text embodies core Daoist concepts including "dual cultivation of nature and life" and "Yin-Yang harmony," advocating reclusion and inner observation to surpass dualism and ultimately unite with the Dao.)

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Interpretation

Interpretation of the Xiyun Ji

1. Mastering the mysteries of Yin-Yang transformation allows one to become an immortal of Penglai, the fairy isle. The flood dragon is guided to rest atop the mountain, while the fierce tiger is led to slumber beneath the sea. (This describes the Daoist adept’s ability to harness the forces of nature.)

2. The tolling bell awakens those lost in dreams; after the rooster crows thrice, one departs the imperial city. Alone, I ascend the peak of Mount Kunlun, gazing down upon the worldly spectacle of those scrambling for fame and profit.

3. Five Poems of Contemplation:

• The divine sword rests in its sheath, and demons tremble at its mere presence. Roaming freely through the ten directions, a single spark of innate wisdom finds peace wherever it dwells.
• Today, I awaken to the truth of samsara, seeing through all fetters to transcend the mundane. Leisurely, I watch the sea and mountains, chancing upon an immortal boat sailing the heavens.
• Wielding a sword and riding a dragon, my spirit soars mightily, freely traversing the cosmos. Passing three sacred peaks at night before dawn breaks, I lodge atop the highest terrace of the Jade Tower.
• Verdant peaks mirror the azure sky, birds sing at sunset. Ordinary minds fail to grasp the true essence of landscape, but those enlightened comprehend the mysteries of creation.
• Seeing through worldly ties, I retreat to deep mountains, listening to murmuring streams and gazing upon the southwestern peaks.

4. Seven Occasional Verses:

• Seeing through the illusions of human affairs, I wander like duckweed to the ends of the earth. A thatched hut hides in the depths of wild mountains—no longer do I flaunt this illusory form.
• Deeply aware of life’s impermanence, I dwell by woods and springs, refining my vital Qi (energy). When the ninefold Golden Elixir (Jindan) is perfected, I’ll ride a dark crane backward into the heavens.
• Unconcerned with celestial secrets or worldly duties, I recline among pines, watching white clouds drift. If someone asks about cultivation, I smile and point to the emerald peaks in the west.
• Facing the realm of enlightenment, my mind empties naturally, as harmonious Qi flows through me. In moments of inspiration, I chant verses to the green hills; when weary, I rest high among the clouds.
• Mountain hues embrace the setting sun; spring sounds encircle my thatched hall. How laughable—those with turbid hearts seek immortals by the sea.
• Cloud-wrapped peaks pierce the heavens; within them lies a Daoist’s radiant hall. Most cherished are the days of late spring, when fallen petals drift on fragrant streams.
• Golden Pavilion Mountain conceals a blessed grotto-heaven, drawing recluses since ancient times. Clouds and waters embrace the green peaks, as endless mists and radiance shroud the summits.

5. Two Casual Verses:

• In every moment, I embody the profound Dao—all things reveal their true nature. Silence holds celestial secrets; in Wuwei (non-action), the highest truth lies beyond words.

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Interpretation

The two poems from the Western Cloud Collection express a transcendent attitude toward worldly affairs, embracing a life of spontaneity and natural ease.

The first poem conveys:

Genuine feelings within need not be shared with the mundane world—simply follow the heart’s impulse and chant verses of self-contentment. Even when facing events, maintain the same calm as in moments of stillness, for the state of wuwei (non-action, or effortless action in harmony with nature) surpasses all deliberate striving.

The second poem depicts:

By the pavilion, pine trees remain evergreen through the seasons, standing quietly over a carpet of sedge grass. Walking along the riverbank at night, willow catkins drift on the breeze, lightly brushing one’s face. Whether in warmth or coolness, summer’s heat or winter’s chill, all seasons are met with equanimity; life’s flavors—sweet, bitter, pungent, or sour—are accepted like ordinary meals. Though the ears may hear gossip of right and wrong, the heart remains untouched by honor or disgrace, gain or loss.

(Note: "Sedge carpet" refers to a grassy expanse covered with sedge; wuwei is a key Daoist concept, meaning non-coercive action in accordance with the natural flow.)

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Interpretation

Book of Western Clouds, Scroll 2, Chapter 7

By Master Dongming

"Valley Spirit" Chapter

Only by transcending worldly concerns can one relinquish scheming thoughts. With an open and carefree body, one recognizes their true nature within emptiness. The energy surging from the Heavenly Gate (referring to the upper Dantian) returns to the immortal isle of Penglai—this state of cultivation is called the "Valley Spirit" (the Daoist term for the original spirit within).

"Death of the Mind" (Two Poems)

How can one cease mundane distractions? In truth, all thoughts arise from the mind. If one comprehends the profound mystery of "mind-death," they will naturally realize the great Dao that enriches the nation and brings peace to the people.

What is the foundation of cultivation? The key lies in the death of the mind and the extinction of thoughts. When Jing (essence) and Qi (vital energy) are abundant, and merit is complete, spiritual light will naturally fill the entire body (the "Divine Capital" refers to the human form).

"Awakening to the Dao" (Four Poems)

The secret teachings from my master opened my mind—cultivating transcendence amid worldly dust. The truth unfound through endless seeking arrives like a bird naturally bringing blossoms.

Only by relinquishing attachments can one grasp eternal truth—the luminous nature fills heaven and earth. When lead and mercury (Neidan terms for Yin and Yang energies) are gathered into the Dantian, the radiant "Crystal Light" is refined.

Immortals were once ordinary people—sever delusions, and the body’s constraints dissolve. Penetrating the emptiness of the cosmic origin, one reaches the immortal realm without stepping outside.

The master’s teachings made me realize: The original nature is already complete. Wipe away years of accumulated dust, and the body’s spiritual light will illuminate the void.

"Clouds and Water" Chapter

Leaving worldly errors behind, drifting free as clouds and streams. Where green sands carpet the ground and pines shade the courtyard, reclining drunk with hermits—what boundless ease!

"Teachings for Disciples" (Selected Five)

Release the clinging to sights and sounds—the mind settles in peace. Sever sorrow and joy—Qi and Shen (spirit) harmonize naturally. Realizing the cosmos has no coming or going—do you understand this state?

A tranquil mind is like a guest untouched by dust; after sudden awakening, practice continues. The heart-moon shines bright as autumn, wandering the pure void with clouds.

New white streaks the black hair—chasing fame and gain ends in emptiness. What use is wealth and status? They cannot buy freedom from the cycle of life and death.

Where are the Zhou, Qin, Han, and Wei now? Fleeting glories mean nothing. Better to learn from Zhang Liang and Fan Li—return with me to hidden cultivation.

Abandon disputes over right and wrong; endure humiliation, dissolving self and other. If body and mind are fully relinquished, spiritual light will fill heaven and earth.

Don’t dazzle others with abstruse theories—I see the profound as emptiness. Only by discarding illusions can one advance—the cinnabar (symbolizing the inner elixir) will form in the furnace.

(Note: "Zhang and Fan" refer to Zhang Liang and Fan Li, historical Daoist figures who retired after achieving success; "cloud-niche" signifies a hermit’s retreat; "advancing the fire" is a Neidan term for refining the elixir.)

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Interpretation

Interpretation of the Xiyun Ji in Plain English:

People spend their days chasing fame and fortune, exhausting themselves morning and night over this illusory body. Even if they attain high-ranking positions and lavish rewards, how can these compare to the carefree life of a Daoist cultivator?

Most waste their lives trapped in the cycle of birth and death, misusing their body and mind instead of learning the immortal path of longevity. Don’t mistake this illusory flesh for permanence, nor obscure profound truths with empty words. Seek reality beyond form and grasp the true meaning beyond speech.

Only one who transcends desire is a true man; chasing fame and wealth does not make a great person. The physical body will decay, but the formless spirit is the original truth.

Reduce desires and moderate food and drink—sleep just enough to keep the spirit clear and bright. Stay ever-vigilant, and when merit is complete, you’ll naturally attain immortality.

In truth, everyone has the potential to become an immortal; it’s only worldly attachments that hold them back. If you can let go of these bonds, you’ll ascend effortlessly.

Some cultivators are laughable, mistaking illusions for reality. If practice doesn’t transcend words, one will never grasp the true essence of the Dao.

The path of cultivation requires careful steps, like walking through thorns. Persist diligently for ten years, and you’ll naturally refine the Ninefold Golden Elixir (the highest alchemical achievement in Daoism).

When lead and mercury (alchemical symbols for Yin and Yang) are gathered in the cauldron, they transform into radiant light. This wondrous phenomenon must be contemplated in stillness—seekers of the Dao should examine it closely.

Externally dispel delusions, internally fortify Yang Qi—this method is supreme. When pure Yang is perfected, all Yin demons vanish. Only through the dual cultivation of nature (xing) and life (ming) can one attain lasting achievement.

The mortal body is doomed to perish; after a hundred years, all scatter apart. Only by seeing through worldly illusions can one realize the wondrous body of emptiness, filling heaven and earth with celestial harmony.

The profound teachings of Qiu Chuji and Liu Chuxuan are hard for ordinary people to grasp; the mysteries of Tan Chuduan and Ma Yu remain beyond worldly understanding. This pure family tradition is only truly comprehended by those who cultivate the profound mystery (chongxuan).

Idle minds shouldn’t speculate carelessly—those who follow the Dao must loosen their robes and nurture their nature. Last night, in a dream, I returned to the celestial palace and saw divine light filling the jade terrace (a realm of immortals).

Shallow ponds stir with muddy waves when the wind blows, but deep waters remain clear even when rippled. Those with superficial practice struggle to steady their mind, while those with deep refinement naturally illuminate their nature.

Three Admonitions for Master Liang:

No need to toil and wander endlessly—daily practice lies in the heart’s intent. Let go of judgments of good and evil, right and wrong, and your spirit will settle while Qi harmonizes naturally.

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Interpretation

Plain Language Interpretation of the "Xiyun Collection":

On Good, Evil, and Cultivation:

Both good and evil are illusory attachments. If one cannot transcend these, how can they be called wise? Understand the principle of releasing attachments to body and mind—only through complete emptiness can one approach the source of the Dao.

On Immortal Cultivation:

Those who truly seek immortality must sever worldly ties. Only with a settled heart-mind can one preserve their true nature. This truth need not be sought externally—vainly expending energy searching elsewhere is futile.

Poem for Master Liu:

Like an artisan forging vessels who masters the firing process, using furnace flames and hammer to shape the nameless artifact. The perfected being ("Zhenren") you ultimately become is none other than your original self.

Attitudes Toward Life:

• Pass through life unhurried, untroubled by gain or loss, honor or disgrace. Understand when to withdraw and when to advance.
• Build a thatched hut by mountain and stream, till a few acres for yourself. Others may laugh at my simple life, but I never claimed special abilities.
• This reclusive idler has no particular talents—born clumsy and dull. No need to discuss worldly affairs; contentment lies in peaceful sleep.
• My life resembles an ink painting: hanging wisteria vines, straw cloak and sandals. Having seen all the world offers, I feel no attachment—only longing for the freedom of solitary clouds and wild cranes.

The Difficulty of Cultivation:

The hardest part of monastic practice is releasing worldly concerns. Despite countless attempts to seek tranquility, true peace remains elusive. Tangled in mundane troubles, who knows when mountain retreat will come?

Responses to Fellow Practitioners:

• Cultivation need not involve arduous study—freedom comes through shedding fame and profit. Abandon distinctions between inner and outer; when body and mind are empty, this is the Dharmakaya (awakened state).
• Profound truth is ultimately simple—the key lies in releasing bodily and mental attachments. Maintain clear-hearted awareness, and Qi will naturally harmonize.
• To transcend the transformations of Yin-Yang, cease creating new karma and dissolve the old. When both are cleared and spirit-Qi harmonizes, luminous spirituality emerges, enabling immediate transcendence.
• Evidence of practice manifests through sustained purity—knowing one's ultimate home. Observe those who've seen through life and death: their minds empty, they naturally reach immortal realms.
• This so-called "Eternal Peace" (metaphor for the Pure Land) means maintaining unshaken composure through all circumstances. Endure momentarily, gain momentary serenity.

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Interpretation

Interpretation of the Xiyun Collection in Plain English:

1. First Poem: Describing the State of Cultivation

In the pure land where sensory desires are completely dissolved, those who dwell there have transcended life and death. If a practitioner reaches this realm, their nameless, formless spirit will fill the entire void.

2. Answering Questions on Cultivation Techniques

(Mercury and lead symbolize Neidan, or internal alchemy.) When essence (Jing) and vital energy (Qi) rise like mist to the Niwan Palace (the crown of the head), the physical body withers, thoughts cease, and one’s true nature naturally emerges. This is the genuine method of cultivation—there’s no need to obsess over the symbolic meanings of mercury and lead.

3. For Yang Fuying

The Yang family has devoutly served the divine for generations, offering incense morning and night with utmost reverence. The blessings received in this life are the fruits of virtuous deeds from past lives, and the cultivation perfected in this lifetime will sow the seeds of goodness for the next.

4. For Master Li

Sever desires, forget worldly attachments, and the mind will naturally become pure. The immortal isle of Penglai is close at hand—I urge you to hold fast to the state of "One" (the origin of the Dao). When truly realized, even the concept of "One" disappears.

5. For Liu Boda (Two Poems)

(1) The transformed state of the mind is beyond measure. Those who attain wisdom must understand the eternal Dao. If you can completely let go of attachments, vast divine energy (Shenqi) will fill heaven and earth.

(2) This humble poem is sent to a friend in Pengcheng—a thousand schemes are no match for maintaining inner purity. When inspired, chant verses amid green mountains; when weary, recline in the immortal realm of white clouds.

6. For Yang Quhua

For ten years, I wandered the mortal world seeking true cultivation—only in Hongnong did I meet an old immortal. With a single motion, he shattered the shackles of fame and fortune, his entire being transcendent, moving like flowing clouds and water.

7. For Lu Yantong (Two Poems)

(1) Looking down, I see a spirit turtle playing in dark waves—I came intending to fish and guide lost souls from the river of delusion. Yet sentient beings refuse to take the fragrant bait (symbolizing Buddhist and Daoist teachings), so I return empty-handed to the celestial realm.

(2) You’ve already broken free from the chains of fame and wealth, leisurely fishing by the cultivation platform. At midnight, the fish won’t bite (symbolizing the difficulty of guiding others)—better to invite the clear breeze and bright moon to discuss the Dao in the cave.

8. For Master Su

How laughable that you rush north and south in the dusty world, toiling along the roads of Chang’an. Rather than letting resentment take root in your heart, why not sing and laugh, preserving your innate innocence?

9. For Scholar Du (Two Poems)

(1) With a mind of emptiness and stillness, see through worldly affairs; with a heart full of nature, embrace the laws of heaven and earth. Facing all things with purity, you’ll naturally attain divine methods and wondrous powers.

(2) Between heaven and earth, I wander freely, passing the seasons in carefree joy. Though I’ve yet to fully grasp the way of immortality, my mind is clear and void, unafraid of death.

10. For Wang Zheju

A descendant of the Taiyuan Wang family devotes himself to cultivation—his mind-mirror is dust-free, preserving the true essence of life. Widely guiding deluded beings to escape the net of worldly dust, I wish to join you in paying homage to the ancestral masters.

11. For Lu Yantong

With my own hands, I loosened the shackles of affection and leapt free from the struggles of right and wrong. Now I cultivate deep in the chaotic mountains, idly watching wild deer wander by my stone bed.

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Interpretation

"Xi Yun Ji" Modern Interpretation:

First Poem

The recluse cultivator stands quietly before the pine gate; a light knock opens the wooden door. Though Lu Yantong harbors thoughts of renunciation, he lacks resolute determination.

Second Poem

When the Dantian's (energy center) Jing (essence) and Qi (vital energy) are exhausted, hair thins, teeth fall, and eyes grow dim. One may return empty-handed from immortal mountains, though the path of cultivation lies close yet remains arduous.

Third Poem

Only through long acquaintance can one know your true nature—discussing mysteries while clinging to lust. Only by abandoning desires to focus on the Dao can you be worthy to dwell with me in these green mountains.

For Master Fu

Having seen through worldly gains and losses, you return to seclusion at Juyang Hermitage. The master, transcending material concerns, remains ageless, often guiding those who've lost their way.

For Householder Practitioners (Two Poems)

1. Since youth you sought immortality to escape the mundane, yet still haven't realized your original face. Discussing the supreme mystery of Xiyi (the formless Dao) while remaining a householder makes Pang Gong and Xu Gong (revered adepts) laugh.

2. Mired in desires, you can't grasp the truth of transcendence; dwelling in dust yet dreaming of Xiyi. If empty talk could attain the Dao, it would be like drawing cakes to satisfy hunger.

For Yin Guo

The alchemical fire never leaves the furnace; after taking the elixir, profound mysteries awaken. I urge you to penetrate this secret—no forced seeking is needed when realization comes naturally.

A Friend's Visit

Unable to bear worldly clamor, I live in mountain shadows veiling my light. If not for a true friend's visit, who else would come to this thatched hut?

Visiting a Friend

Green waters and blue hills as neighbors, clear breeze and bright moon as companions. With belly full and nothing pressing, I stroll through pine woods to visit an old friend.

A Friend Requests Alchemy Verse

Let nothing external disturb your heart; maintain inner peace everywhere. Guard firmly your intrinsic treasure—why seek external elixirs?

Parting From a Friend

By bamboo fence near waterside hut, we've discussed mysteries together. Who knows when we'll meet again? Perhaps when riding clouds to worship the Patriarch.

For Master Li's Request (Two Poems)

1. Don't ask about cultivation progress—just repel inner demons to cease conflict. The celestial palace isn't far; a dust-free mind reaches the Great Luo Heaven (highest paradise).

2. Since you admire transcendent talent, sever worldly ties completely. Don't seek mysteries afar—your heart already contains the Jade Terrace.

Birthday Congratulations

No need for Zhuangzi's grand椿 tree blessings; hear my simple words instead: Remember to preserve this pure land within your heart—this is the true immortal prescription.

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Interpretation

The Western Cloud Anthology, Middle Scroll: Modern Interpretation

[For Minister Liu’s Longevity]

One who preserves the purity of their innate nature is naturally revered, and their governance and writings will be celebrated by the world. Your longevity needs no blessings from mountain hermits, for you have long understood the Dao of nurturing life (the "sun and moon in the gourd" refers to Neidan, or internal alchemy practice), ensuring your vitality endures naturally.

[Lamenting Master Fu]

Master Fu cultivated the Dao for thirty years, long transcending the cycles of the Five Phases. Now that he has cast off his mortal form, he has truly returned to the formless primordial realm (the "heaven beyond form" signifies the origin of the Dao).

[The Ascension of Elder Song]

Having seen through worldly entanglements, karmic obstacles gradually dissolve. Free from cunning thoughts and focused in stillness, he grasped the true essence of immortality early on, no longer needing to endure solitude in the human world (ascension refers to a Daoist achieving transcendence).

[In Response to Lu Yantong’s Rhymes, Two Poems]

1. Once severed from the reins of fame and profit, spiritual radiance fills the void. Only then does one realize the beauty of a life beyond worldly concerns—no longer haunted by longing for the mundane home.

2. Breaking free from the shackles of desire, I wander the world seeking a true master (Zhengyang refers to a teacher of pure Yang). Companionship with immortals in mountain grottoes has already liberated me from the cycles of birth and death.

[In Response to Hermit Rang’s Rhymes, Two Poems]

1. Observe the distractions in your own mind, maintaining purity in every action. Sever all attachments, and you will avoid suffering in the wheel of rebirth.

2. Never tiring of green waters and blue mountains, this body now drifts like a free cloud. In leisure lies profound mystery—in moments of trance, the spirit soars to immortal realms (Langyuan refers to celestial abodes).

[In Response to Master Sun’s Rhymes]

By a thatched hut near bamboo fences by the water, fellow Daoists discuss profound mysteries. The restless "monkey of the mind and horse of the will" (a metaphor for scattered thoughts) is firmly restrained, naturally revealing the secrets of cultivation (the "spiritual text at the elbow" refers to essential teachings carried close).

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Interpretation

Book 2, Part 8 of the Xiyun Ji was composed by Dongmingzi and contains numerous cultivation poems, primarily elucidating how practitioners transcend worldly concerns to pursue spiritual purity. Here is the vernacular interpretation:

[In Response to Professor Gao's Rhyme]

Only through serene cultivation can one experience realms beyond the mundane; only through Wuwei (non-action) can one break free from the cycle of life and death. Cast aside all worldly affairs with a laugh, pointing toward the misty mountains as you return to reclusion.

[Nine Poems in Harmony with Master Liu Taiping's Rhyme]

1. I urge you to contemplate day and night—only by severing all worldly attachments can calamities be avoided. Reverse the Mysterious Pass (a crucial point in cultivation), escape the snares of this world, and together we shall pay homage to Patriarch Chongyang on the immortal isle of Penglai.

2. Cultivation holds no other mystery—guard the "One" (the origin of Dao), forget physical form, and sever desires. When facing external phenomena without discrimination, true understanding dawns, riding a white deer backward to ascend to the Jade Pool.

3. A cloudless sky stretching ten thousand li mirrors the cultivator's mind—no need to forcibly seek the profound. The heart-mind, clear as empty space, reflects all things like a bright mirror suspended on high.

4. When white clouds disperse, the azure sky appears; when black fog clears, our original nature shines full as the moon. Comprehend this truth, and the wondrous realm of emptiness will naturally become complete.

5. The Dao of Heaven operates like the sun and moon cycling—when the human heart remains untainted, it mirrors this rhythm. Drink half a cup of awakening nectar (wisdom), and you may ascend to celestial realms where immortal music celebrates an era of great peace.

6. Abandon flashy distractions to single-mindedly seek Dao; forget distinctions between self and objects to grasp the profound mechanism. Release into vast emptiness to attain a purified body, your radiance piercing straight to the constellations.

7. Pursuing glory inevitably invites disgrace; chasing illusions ultimately forfeits your true essence. Understand this pivotal point, and you'll pass your remaining years without entanglements.

8. Hone yourself day and night like the butcher mastering his blade; practice morning and evening to seek true Dao. When all obscuring mists before your eyes disperse, the golden essence (Neidan) will flow naturally within.

9. Cultivation lies not in words or texts, but in genuine practice. After ten years of refining to reach the state of no-mind, your luminous original nature will spontaneously manifest.

[Two Poems in Response to Commissioner Yuan's Rhyme]

1. Only by eliminating falsity can truth be preserved; when both truth and falsity are discarded, external phenomena cannot intrude. With Dao-nurtured bones, play celestial music, then drink flowing rosy clouds and lie drunken in the jade grove.

2. Crush the yin and yang energies to place them in the elixir furnace—slow simmering over gentle fire requires special care. Guard against contamination by disputes, wealth, or lust; only then can ingesting (the elixir) prolong life.

[Another in Response to Professor Gao's Rhyme]

Having awakened to the immortal's pure attainment, even disheveled hair draws no scorn. With no distracting thoughts in mind, only through cultivating Dao can one fathom the divine mystery and attain longevity.

[Four Poems in Response to Councilor Li's Rhyme]

1. My meditation chamber overflows with jade nectar, while sapphire peach blossoms bloom brilliantly before me. Deliberately descending the mountain...

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Interpretation

Plain Interpretation of the Xiyun Collection

(First Poem)

I had hoped to invite friends to wander together, but it never came to pass, so I returned alone. Having traveled through all the scenic spots of Yunzhou (modern-day Datong, Shanxi), I found the landscape of Jinge Mountain to be the most extraordinary—its clear streams flow unceasingly, and the surrounding emerald peaks rise majestically. Leaving the mundane world in my youth, I now take joy in nature amid these mist-wrapped mountains. Though I have yet to attain immortality, I shall, for the time being, keep the green mountains as my companion and be their master.

(Chapter on Reclusion)

Retiring to the mountains to study the Taixuan Jing (a Daoist scripture), I gather my spirit and prevent the restless "mind-monkey" (a metaphor for distracting thoughts) from running wild. Worldly affairs no longer trouble me; I only feel the sacred radiance filling this grotto-heaven.

(Four Poems in Response to Master Fu’s Rhyme)

1. No longer interested in worldly fame, I recline in seclusion among the clouds. Boundless leisure is mine alone—the bright moon and gentle breeze cost nothing.

2. Awake, I have no desire for profit or reputation; my life flows freely like clouds and water. With a clear and tranquil mind, I return to my cave-dwelling (a place of cultivation), suddenly feeling carefree in the human world.

3. Understanding that worldly matters are never perfect, I retreat deep into the white clouds. The wisdom of the Three Lights (sun, moon, and stars) shines upon me; all "demons" (symbolizing distracting thoughts) scatter, and in a single thought of purity, I transcend the Five Phases (Wood, Fire, Earth, Metal, Water).

4. I seek the truth of "no-mind," realizing that "no-affairs" is the profound mystery, while thoughts of right and wrong only create obstacles. If only people could grasp this truth sooner—yet even if they awaken and return, cultivation must proceed step by step.

(Poem for the Double Ninth Festival)

Fragrant maple leaves drift over Wu River (near modern Suzhou), while yellow chrysanthemums bloom by the fence. When will I meet a sage like Tao Yuanming, so we may share wine and converse in the west wind?

(Poem for the Mid-Autumn Festival)

Late into the night, the clouds disperse and the breeze clears, making the moonlight exceptionally bright. Intending to chant poetry in drunken delight with others, I feel as if immortals have invited me to the divine capital (a celestial realm).

(Two Poems for the Double Ninth Festival)

1. Small paths lined with yellow flowers reflect the setting sun; red leaves fill the forest, dyed with autumn frost. Resigning from office to live in seclusion is my lifelong joy—I envy no one their glory in the halls of power.

2. The Double Ninth is the perfect time for quiet cultivation, watching red leaves dance in the west wind. Ordinary people do not understand its mystery, but those who awaken to the Dao naturally comprehend the workings of Heaven and Earth.

(Spring Rain)

A celestial youth delivers a decree from the Jade Capital (the heavenly palace), and flood dragons ride the clouds out to sea. A cooling rain falls between Heaven and Earth, nourishing the sprouts of yellow shoots (both literal plant growth and an inner-alchemical metaphor for vitality).

(Joyful Rain)

After long drought, the suffering people prayed to the gods; flood dragons rode rainbows out to sea. A widespread downpour brings farmers joy as they don rain hats and straw cloaks to plow the fields.

(Hearing the Cuckoo’s Call)

Before Jinge Mountain, the cuckoo cries, its voice repeating, "Better return home." But which wanderer truly understands the deeper meaning of "returning to the real" (both homecoming and returning to one’s true nature)? Only then do I realize how few in this world are truly awakened.

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Interpretation

Plain Interpretation of the "Xiyun Ji"

In the summer of the Renzi year, while residing at the Lequan Hermitage in Yunzhou, five days after the summer solstice, I witnessed snowflakes falling from the sky, transforming into rain about ten feet above the ground. Moved by the sight, I composed two poems:

[First Poem]

Half mist, half wind, the snowflakes dance,

Melting as they touch the earth.

Like a Daoist cultivating by the cloud-wrapped stream,

His inner Qi fills the void with boundless worth.

[Second Poem]

Summer heat lulls the mind to drowsy rest,

Yet waking, I find the sky filled with snow.

Knowing the natural course of Yin and Yang,

My heart remains clear as ice, serene and slow.

"Fishing Alone on a Cold River"

Clad in a straw cloak, steering a small boat—

Better to fold my sleeves and watch in peace.

On moonlit nights when winds are pure and light,

What fish would bite the hook with such caprice?

"The Fragrant Roses"

The trellis overflows with blooming roses,

As the recluse lingers in silent thought.

Last year’s spring has barely taken leave,

Yet this year’s spring returns, as if unsought.

"The White Cloud Immortal Summons the Recluse"

True seclusion need not hide in mountain depths—

Even in towns, the Dao can be refined.

Those who harmonize with worldly ways,

Though outwardly gaunt and still of mind,

Their spirit roams forever free, unconfined.

"The Hut of Simplicity"

In the primal chaos before Heaven and Earth parted,

Where all was undivided Qi—

Like Yan Hui, content in poverty,

Or Zeng Shen, plain and free—

Only the sages grasp such purity.

"Inscribed on a Paper Fan"

The immortal realm lies closer than it seems—

A pure heart alone unveils the Dao’s true face.

When the Three Burners blaze with scorching heat,

A fan’s cool breeze pierces deep, bringing grace.

"Inscribed at the Dragon Gate’s Nine Dragon Temple"

The Dragon Gate’s cascade flows night and day,

While mist veils the gentle slopes nearby.

Within the jade-green grotto, endless wonders stay—

Who knew Penglai’s isle was here, beneath the sky?

"Inscribed at Huaqing Palace in Lintong"

Yin and Yang revolve in nature’s endless wheel,

Yet deep in cloud-wrapped peaks, a hidden world lies.

Through countless tides of time, the alchemist’s zeal

Still refines cinnabar beneath these skies.

"Inscribed at the Mingzhen Temple on Mount Juyang"

Behind Mingzhen Temple, Mount Juyang towers high,

Its emerald peaks piercing the azure dome.

Here dwell many who cultivate purity—

At ease where white clouds freely roam.

Passing by Jinbian in the Autumn of the Dingsi Year

In dreams, I wandered the Moon Palace’s halls,

Yet woke to find the mortal world still near.

All night the west wind rattled the blinds,

Stirring chrysanthemums by the rail—autumn’s cheer.

In the Guiyou Year of the Zhiyuan Era, Following the Imperial Censor to Sacrifice at the Sacred Peaks, Passing Through Jinan

Riding post-horses, I left the capital in haste,

Yet hills and streams stirred poetic fire.

Facing landscapes boundless and vast,

Releasing idle thoughts, my mind rose higher.

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Interpretation

Plain Interpretation of "The Western Clouds Collection":

Two Poems on Mount Tai

1. At first the stone steps seem arduous, but ascending to the clouds brings unexpected tranquility. The celestial winds blow with infinite vastness—suddenly I find myself transported to the Moon Palace.

2. Mid-spring pilgrimage to Mount Tai, where mountain air chills the face. Watching sunrise from the summit, gazing downward expands my worldly perspective.

Celestial Altar

Alone with fluttering sleeves I pay homage at the immortal altar, where none come or go in this sacred emptiness. At midnight I pour celestial nectar, unaware who plays divine music beyond the clouds.

Two Poems on Submitting the Dragon Slips

1. Leaving the capital for the Celestial Altar, I burn incense praying for universal peace. Delighted by auspicious immortal lanterns, I lean on railings through the night in contemplation.

2. By imperial decree I descend palace steps, wading streams through forests to blue mountains. At the Queen Mother's Grotto I submit dragon slips, while cranes dance amid radiant clouds.

Crossing Dongting Lake with Cui Shuwen

Clear lake ripples under gentle breeze, I light rare incense honoring the divine. Improvising rustic verses to express my heart, I inscribe this journey on Dongting's stone cliffs.

Inscription on Mount Zhurong

Seeing through worldly affections, I return to dwell among ancient pines. On Zhurong's peak where none trespass, I ride dragons through boundless freedom.

Two Poems at Juyong Pass

1. Half a year's frequent passage through Juyong—who knows the idler's hidden busyness? What purpose these whitening hairs? Only blue mountains and flowing water endure.

2. Pine winds and birdsong bid farewell, rain-washed paths show no mud. Tell travelers at Juyong Pass: the Eternal Spring paradise awaits.

Dragon Gate

Twice through Dragon Gate in autumn days, head to toe bathed in imperial grace. Treading auspicious clouds homeward, bearing oceans to Kunlun's heights.

Penglai Mountains

Leaving the mortal world for Penglai's peaks, never to return to dusty realms. Bamboo fences and thatched huts nestle in blue hills, at ease facing white clouds in leisure.

Passing Huizhou

Clutching bamboo staff, straw sandals, hemp robe—like drifting tumbleweed through Huizhou. Wind and rain urge poetry yet no fine lines come, distracted by water-dragons sporting in jade waves.

Submitting Slips at Jiyuan

After rituals at the Jade Temple fulfilling heaven's will, I deliver dragon slips to Jiyuan's water-god. Auspicious signs manifest in winter's warmth, as the sacred turtle glides through crystalline currents.

(Note: All specialized Daoist terms like "dragon slips" (龙简) are rendered according to the provided glossary's principles, maintaining the original's contemplative tone while ensuring readability. The translation preserves the parallel couplet structure where applicable, with natural paragraph flow for prose sections.)

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Interpretation

Interpretation of the Xiyun Collection

1. "Expanding the Realm of Longevity": Endless green mountains stretch into the distance, while clear waters flow without ceasing. While traveling with my friend Cui Shuwen on Mount Song, I felt an aura of harmony permeating the air, with auspicious signs drifting about. Along the way, the peaks grew increasingly beautiful, each more secluded than the last.

2. "Staying at Qiuyang Temple in the Ninth Month": After the rain, the chrysanthemums exuded an especially pure fragrance, and the autumn wind rustled the red leaves, making them seem busier than ever. The silence of the mountain birds deepened the sense of tranquility, while the unnamed wild grass followed a rhythm more enduring than all else.

3. "Mount Hua": The sound of the spring water roused me from sleep, and beneath the clear breeze and bright moon, I sought the true meaning of the Dao (the Way). Climbing to the summit of Mount Hua’s southern peak, I turned to gaze at the radiance of the Northern Dipper.

4. "Passing Through Jingxing" (Two Poems):

• At dawn, I rode through the treacherous Jingxing Pass, where the rugged mountain path stirred poetic inspiration. If startled awake by the crowing of a rooster, my dreams of immortality were interrupted again and again.
• Cold clouds rolled beneath my horse’s hooves, while crisscrossing mountain ridges loomed ahead. Faced with such breathtaking scenery, I found no fine verses—only the cries of apes and the roars of tigers to listen to.

5. "Inscription on Hidden Spring": The mountain encircles the gushing spring, its cave entrance soaring into the misty clouds. Here, one can escape worldly splendor and claim a paradise on earth.

6. "Self-Reflection": When thirsty, I drink the essence of heaven and earth (tihu); when hungry, I consume the Qi (vital energy) of dragon and tiger. These are the joys of a cultivator—unfathomable to those who do not walk this path.

7. Recalling the Past: I once considered reburying my late master, Perfected Piyun, on the western side of Yongle’s Chunyang Temple, a place of exceptional feng shui. While hesitating, I saw him pass by my door during meditation—but when I rushed out, he had vanished. Thus, I composed this verse:

"Unaware, yet fitting to return;

Clear-eyed, still timely to depart.

Two realms at your disposal—

Far or near, act without acting (Wuwei), yet accomplish all."

8. "Answering Questions on Cultivation" (Two Poems):

• I offer a simple account of my understanding—my master’s profound teachings awakened my original nature. Though not yet fully enlightened, I am no longer a deluded man.
• When thoughts arise, worldly attachments follow; when delusions cease, one aligns with cosmic principles. Grasp this truth, and even without distant travels, you may reach the Jade Pool (Yaochi, the Daoist celestial paradise).

9. "Reflections at Changchun Palace’s Square Kettle" (Two Poems):

• Winding railings and secluded paths reveal extraordinary views, while pines and cypresses stand tall in the setting sun. Brewing celestial wine (qiongye) to drink beneath the moon, the fragrance of jade hairpin flowers fills the courtyard, carried by the wind.

(Note: "Tihu" refers to the refined essence obtained through cultivation; "Yaochi" is a Daoist immortal realm; "qiongye" denotes either celestial wine or the jade nectar of internal alchemy.)

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Interpretation

Interpretation of the Xiyun Collection:

1. The first poem depicts the poet’s bold and unrestrained spirit—imagining the vast sea as fine wine and a gourd ladle as his cup, inviting the pine winds and bamboo moon to share in his revelry.

2. Four Poems from the Thatched Hut on Peng Mountain:

• After ten years of secluded life in the mountains, far removed from worldly affairs, the soul feels light and free. Sleepless at midnight, he sits in stillness as moonlight fills the hall and a gentle breeze drifts in.
• Three steep peaks rise like emerald screens, while ancient trees tower deep in the cliffs, wreathed in auspicious clouds. He longs to remain in seclusion forever, yet his cultivation is incomplete, making it difficult to fulfill this wish.
• Yellow flowers bloom year-round in the courtyard, with misty mountains, flowing waters, and bamboo groves encircling the pavilion. Do not say such beauty goes unappreciated—the clear wind and bright moon arrive unbidden.
• A thatched hut is built nestled between mountain and stream, its entrance shaded by verdant pines. Though mere steps away, it feels as secluded as a hidden grotto-heaven, visited only by passing clouds and birds.

3. Inscribed on Mount Song, the Central Sacred Peak: The poem describes the mountain’s beauty—jade-like peaks standing like screens and pillars, surpassing other famous mountains. Within its embrace, fragrant herbs like zhi mushrooms and orchids fill the courtyard, while water reflections and mountain hues surround the humble cottage.

4. The Filial Son: This poem praises those who uphold filial piety. A truly loyal and filial person can forget worldly vanities. Though many claim to be filial, few are as sincere and devoted as this.

5. Two Poems on the Overgrown Terrace and the Pavilion at Peak Mountain:

• The pavilion overlooks a clear stream, surrounded by lush, embroidered-like forests. Wrapped in mist and rarely visited, the poet leans on his bamboo staff, watching the clouds drift alone.
• He had hoped to brew wine with medicinal herbs like Solomon’s seal (huangjing) and atractylodes (cangzhu), using earthenware in place of jade cups, and invite old friends to drink on the terrace. Yet, failing to realize this wish, he returns alone.

6. Teaching the Assembly: The poem speaks of the true essence of cultivation—heaven, earth, and all things are originally one. Once this truth is grasped, worldly affairs no longer burden the heart, leaving the mind naturally clear and serene.

7. The poet reflects on himself: Though summoned by the imperial court, old age and illness prevent him from taking office, so he apologizes in verse. Humbly, he admits he lacks the talent to govern the world and is better suited to a reclusive life in the mountains.

8. Inscribed on White Cloud Hermitage: On the Double Ninth Festival, people venture out, asking where the immortals dwell—only to learn they reside near White Cloud Tower, close to this very hermitage.

9. Returning to Seclusion on Golden Pavilion Mountain: The poem expresses the poet’s longing to spend his final years in mountain solitude, recalling the verses of his ancestors and resting peacefully in this auspicious place.

(Note: Huangjing and cangzhu are medicinal herbs; zhi mushrooms, hui grass, and orchids symbolize celestial plants; "Double Ninth" refers to the Chongyang Festival; naihe means "what can be done" or "alas.")

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Interpretation

The Xiyun Collection contains three cultivation poems, which I will analyze section by section:

First poem "To the Tile-Maker":

The Daoist practitioner gains insight while observing the tile-maker at work: just as tiles must have clearly defined edges and uniform thickness according to strict measurements, so too must the human heart return to its original master (the Dao) when damaged by selfish desires. Thus this seemingly casual poem is composed as a cultivation guideline.

Second poem "Transcending the World I":

Having risen above worldly concerns, the cultivator has dwelled in mountain forests for ten years, detached from mundane affairs. When the three thousand virtuous deeds are completed (a Daoist technical term indicating accumulated merit), one may ride a dragon at midnight to ascend to the Moon Palace (the Guanghan Palace symbolizing the immortal realm).

Third poem "Transcending the World II":

When the harmonious flow of Yin-Yang Qi circulates within (a Neidan/internal alchemy term), one awakens their true nature. Through refining the Shen (spirit) to unite with the Dao, liberation from the mortal realm is achieved. The concluding image of "soaring skyward with hands released" vividly depicts the realized adept's unburdened ascension—letting go of all attachments to ride the wind beyond earthly confines.

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