《洞玄金玉集》Vol. 10

The poems in Dongxuan Jinyu Ji (Scripture of Gold and Jade from the Cavern of Mystery), Volume 10, vividly record the spiritual exchanges between Ma Yu (a patriarch of the Quanzhen lineage of Daoism) and his fellow practitioners. These works employ techniques such as character deconstruction and homophonic wordplay, embodying the wisdom of Daoist cultivation throughout.

The first poem, addressed to Mr. Bi, states: Bi Gong’s resolve is steadfast, capable of severing worldly desires—even the temptations of officialdom cannot sway him. Such a practitioner, who cuts through mundane ties and remains unstained by glory, is truly a disciple of immortality, fully qualified to refine the Great Medicine of the Golden Elixir (Jindan).

The poem advising Judicial Officer Liu to release his parrot is particularly intriguing: The green-feathered, red-beaked parrot is bound precisely because it can speak. Better to speak less—the clearer the words, the easier it is to fall into delusion. Silence and concealing one’s cleverness, maintaining a transcendent mind, are preferable. People despise its chatter, so why not free it from its cage to soar at will? This is, of course, a metaphor urging practitioners to cultivate quietude.

For Abbot Zhang, the poem praises: As the master of the temple, Zhang Gong delves deeply into the study of nature and life (Xingming). Having seen through worldly dust as mere ashes, he has eradicated ordinary thoughts. Persisting in inner refinement—the True Mercury and True Lead (Neidan terms for Jing and Qi)—if one wishes to witness golden lotuses bloom, one must first plant the seed of jade lotuses deep within the heart.

The poem for Bailiff Ren commends him: Though an official, Ren Gong often aids those in distress. As you journey to Shandong on duty, may you remain devoted to cultivation. Ma Yu specially composed this verse, wishing prosperity to your household. Like jade yielding gold, though wordless, it speaks the eternal truths of past and present.

In response to receiving shoes from Liu Gong, the poem replies: You gave me shoes; I return profound teachings. Cast aside doubt and hesitation—the sooner you transcend worldly ties, the better. At the root, guard the purity of your nature. Only with an undeluded heart-mind can you inherit the Daoist lineage of Patriarch Liu Haichan (a key Quanzhen patriarch).

On receiving a palm-leaf fan from Lord Jiang, the poem reads: This woven fan dispels vexation, bringing cool marvels. Do not dismiss it as mere grass—though humble, its sentiment runs deep. Gratitude to Lord Jiang for sparing me summer’s heat, no need to climb towers seeking breeze.

Another verse reflects: Gold and silver, wealth and rank—these are not realms I seek. Why fret? Life is brief as autumn grass; better to turn the heart toward the Dao. Surpass kings and generals; with sleeves filled with white clouds, visit immortal peaks.

For Lu Wuyi, the granary officer of Laizhou, the poem advises: Though a grain official, Lu Gong keeps the Dao in mind. Not yet versed in alchemy, he toils at his duties. I urge an early turn—abandon illusion to seek the true path. When merit and practice reach fulfillment, you shall ascend to the Ten Isles of Immortals.

This scripture contains several poems dedicated to Daoist practitioners, primarily encouraging spiritual cultivation and alignment with the Dao (the Way). The first poem, addressed to Abbot Liu Gong of Pure Serenity Hermitage, states that genuine pure cultivation surpasses holding official positions. It advises restraining distracting thoughts (the "galloping mind and monkey heart") and maintaining inner purity to perceive the immortal realm within the gourd (a Neidan/internal alchemy term referring to advanced spiritual states).

The second poem, for Liu Tongjian, cautions against intoxication and advocates clear-minded practice of the upper Dantian (the head's energy center) for natural attainment of the Dao. The phrase "lotus blooming within" symbolizes achieving immortality, warning against losing one's true nature like the Daoist figure Liu Haichan.

The third poem, a couplet, describes how prolonged heart-mind refinement leads to sublime states—when one's nature becomes jade-pure, afflictions naturally dissolve.

The fourth poem, composed for Yao Gong, depicts Neidan imagery: gold emerging from water (alchemical metaphor), dragon-tiger union (Yin-Yang harmony), and the transformative "knife measure" elixir forging the immortal embryo (a core Neidan achievement).

The fifth poem, presenting a palm-leaf fan to Fan Mingshu, uses the fan's gentle mosquito-dispelling (without killing) as a metaphor for brushing away worldly attachments to attain mental clarity.

The final two poems offer broader admonitions. One urges Yu Jixian to relinquish household ties for wandering cultivation, promising future ascension. The other urgently dissuades Liu Wen of Mouping County from self-immolation, emphasizing that Buddhist and Daoist practice centers on awakening to one's true nature—not extreme acts.

This passage contains several Daoist cultivation poems, primarily depicting the practitioner's transcendence of worldly concerns in pursuit of celestial realms. The first section explains that refining the inner elixir (Neidan, the Daoist method of cultivating Jing, Qi, and Shen) requires undergoing nine cyclical transformations (a process of repeated purification). Only when the practice reaches completion can one attain the Dao like Patriarch Liu Haichan (one of the Five Northern Patriarchs of the Quanzhen tradition).

The subsequent poems, composed to the tune of "Remembering Old Friends in Peach Blossom Land," repeatedly describe the Penglai Immortal Isles (legendary Daoist paradise in the eastern seas). Practitioners witness tigers roaring and dragons chanting, cranes soaring and phoenixes dancing, admiring Penglai's crystalline waters and mirage-like visions. Ultimately, they refine the nine-cycled Golden Elixir (the supreme alchemical achievement) and are chosen to remain in Penglai. Nearby Mount Kunyu (a sacred Daoist mountain in Shandong) borders Penglai, where extraordinary scenery unfolds—rosy clouds and crane silhouettes. Here adepts ingest immortal elixirs, experiencing genuine celestial joy.

After Ma Yu (one of the Seven Quanzhen Masters, Daoist name Danyangzi) received the opportunity for immortal cultivation, he ceased envying worldly riches. He built walls to focus solely on practice, refining spiritual light (referring to inner visionary experiences during meditation) day and night. Upon achieving success, he would return to Penglai's immortal grotto to serve his master Wang Chongyang (founder of the Quanzhen school).

Poems addressed to fellow practitioners Tan Chuduan, Liu Chuxuan, and Hao Datong (all among the Seven Quanzhen Masters) describe them wandering freely like drifting clouds through Shaanxi's landscapes. By maintaining pure, untainted minds (free from distracting thoughts), they attain the state of "dragon-tiger copulation" (a Neidan term for yin-yang harmonization), obtaining the immortal wine of longevity.

Why did Ma Yu—originally from a wealthy family—abandon wife and children to become an ascetic? Because Wang Chongyang's awakening transformed him. Taking the name Danyangzi, he relinquished all worldly attachments, comprehended life's true essence, and ultimately resolved to cultivate genuine immortality.

The concluding sections reflect personal realizations and longing for fellow practitioners in Liaoyang. The adept sees through the cycle of life and death, no longer consulting divination, understanding mortality follows destiny. After enlightenment, one transcends worldly judgments, focusing solely on cultivation's true meaning. The ending expresses concern for traveling companions—wondering about their official careers—revealing the practitioner's transcendent compassion interwoven with human warmth.

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) presents several poems elucidating the Daoist practitioner's transcendence of worldly attachments and pursuit of liberation.

The first poem reflects on the practitioner's initial motivation for leaving household life, now willingly abandoning wealth and honor to wander freely with like-minded companions. Addressed to the Kong brothers who managed a hermitage, it mentions two of the four brothers had already passed away, advising them to cease divinations about life and death. Instead, they should sever familial bonds, devote themselves to cultivation, and accumulate merit to attain immortality.

The second poem counsels Li, a ritual master from Chang'an. Though he grasps some principles, he has yet to penetrate the profound mysteries. Like an archer focusing intently on a wooden target, he must concentrate single-mindedly to comprehend the Three Vehicles (the Buddhist paths of śrāvaka, pratyekabuddha, and bodhisattva) and ultimately perceive the true face of Tathāgata.

The third responds to a recluse from Taoyuan, explaining the secrets of Neidan (internal alchemy): the inversion and harmonization of Kan (kidney water) and Li (heart fire) allows water and fire to merge in the alchemical furnace. When the dragon and tiger (symbolizing yin and yang qi) spiral together, the Golden Elixir is forged. Five-colored auspicious clouds will guide the Shen (spirit) to leave the body, ultimately abiding eternally on the Penglai Isles.

The fourth describes Elder Yue from Wutai Mountain visiting for tea and discourse. He masters the Three Essentials (likely Jing, Qi, and Shen), eradicates the Three Corpses (malevolent spirits residing in the body), and employs the Three Carts (metaphors for cultivation methods) to convey the Three Vehicles' sublime teachings. At the Dragon Flower Assembly (the Buddhist Maitreya's advent), his mind becomes lucid, sensing the Three Lights (sun, moon, stars) shining in unison. Within his body, altars are established in the Three Dantian (upper, middle, and lower energy centers), elevating him to the realm of the Three Pure Ones (Jade, Supreme, and Grand Purity).

The fifth advises Master Cai and his wife to see through marital attachment. Affection inevitably fades—better relinquish fixation and devote themselves to cultivation. Just as iron must be tempered to shine, practitioners too must endure refinement.

The sixth explains premature graying: indulgence in desire. Awakening to Daoist practice and cultivating purity leads to immortality, dwelling eternally on Penglai.

The seventh instructs Elder Yao in essential methods: first sever household ties, avoid idle gossip, maintain steadiness, and eliminate even the subtlest falsity. Restrain the "mind-monkey and thought-horse" (restless thoughts), preserve true serenity, harmonize Shen and Qi, and the Golden Elixir will manifest when practice matures.

The final poem sees off Master He's island pilgrimage, gifting a bamboo staff symbolizing cultivation's joy. A practitioner's zither resonates through the Nine Heavens—a metaphor for attaining the Dao's supreme state.

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) presents verses capturing a cultivator's realization of transcending worldly illusions in pursuit of immortality. The first poem describes the Daoist practice accompanied by divine azure phoenixes, drinking celestial wine of flowing rosy clouds while carrying the nine-jointed calamus—a sacred herb—ascending directly to Penglai, the mythical mountain of immortals. The author reminds Zhao Gongchuo that cultivation requires repeated refinement of body and mind, severing the "six thieves" (greed, anger, delusion, etc.) and the "three corpse worms" (three malevolent spirits believed in Daoism to harm health). Only by achieving a mirror-like clarity of heart and forgetting worldly attachments can one forge the true elixir.

The second poem uses chains as a metaphor for worldly entanglements, advising Zhang Zhiguan that Master Zhang of Danxia Abbey in Qiyang excels in Neidan (internal alchemy) practice. One must maintain a mind as bright as a mirror, discerning one's true nature without confusion, to walk alongside immortals. Subsequent verses urge detachment from fame and wealth: Liu Xiansheng and Wang Yanwen are told that "immortal destiny awaits ahead"—rather than competing for reputation, they should cultivate both nature (xing) and life (ming). Li Siguan and Zheng Xiansheng are awakened to the truth that "achievements and fame ultimately amount to nothing," urging them to practice the Wuwei (non-action) of purity and stillness early. Finally, fellow practitioners in Tingchuan are reminded that while people chase riches like Shi Chong (the famously extravagant Western Jin noble), none escape the great boundary of life and death. Only by feigning madness, leaving home to refine Qi (vital energy) and perfect Shen (spirit), can one ascend to Penglai.

These poems repeatedly emphasize key cultivation principles: seeing through worldly illusions, severing the six thieves and three corpses, maintaining purity and Wuwei, and accumulating merit and De (virtue/power). The author employs imagery like "Penglai" and "Ten Isles" (legendary immortal abodes) to depict the goal of practice, while "chains" and "decay" warn of the perils of worldly entrapment.

"To Master Dong" (Acrostic/Linked-Pearl Verse)

Cultivation begins with recognizing the original source of one's heart-mind, maintaining purity of thought while eliminating external disturbances. When all distracting thoughts are completely relinquished and the Eight Precepts (Taoist ethical guidelines) are strictly observed, one attains spiritual resonance, forming the luminous Heart-Seal. When meditation reaches its ultimate refinement, it becomes the realm of immortal attainment.

"To Master Dong" (Dragon-Character Disassembled Verse)

West of the Spring, I visited fellow cultivator Master Dong to discuss the profound mysteries of refining True Lead and True Mercury (Neidan terms representing Yin and Yang Qi). How to regulate the firing process? The key lies in distinguishing turbidity from clarity and guarding purity. Like ants threading pearls with exquisite precision, only through inverting Yin-Yang can the Great Elixir be forged—where pristine Dao-nature becomes most precious.

"To Master Huating the Immortal Master" (Threefold Accumulation Verse)

This immortal master has truly received the authentic transmission, sweeping away all worldly attachments to suddenly awaken to the profound mystery. The Three Treasures of Shen (spirit), Qi (vital energy), and Jing (essence) are refined within the alchemical furnace, where the numinous elixir coalesces early, realizing the realm of True Suchness.

"To the Taoist Assembly at the Yellow Register Ceremony"

(The Yellow Register Ceremony is a ritual to liberate departed souls)

Fulfilling my vow to relieve suffering, I've journeyed to earth's farthest corners, quietly guiding others to escape the burning house of mundanity. True cultivation lies beyond the red dust—contemplating hell's torments chills the heart. Chanting scriptures to liberate souls, helping them cast off shackles to join the celestial feast at Penglai.

"Reply to My Brother Yunfu's Letter Discussing Burial Matters"

Having chosen wrong paths in life, our ugly bones after death should avoid sun, moon and stars. Once buried, let there be no more disturbance—descendants perform funeral rites as mere formalities, moving graves like children's play. Forcing shared coffins only reveals the folly of clinging to worldly attachments.

"Another Reply on Burial Matters"

Awakened, I suddenly see past errors, daring no more evil thoughts. Turning the mysterious mechanism like Penglai's wonderland, internally arranged with masterful skill. Borrowing the Yellow Matron (Neidan term for true intention as mediator) to unite Yin-Yang, transcending mortal frames to ascend together to heavenly bliss.

"The Dao Is Impartial" (Originally titled "Licorice Sprig: Exhorting Fellow Practitioners")

Would that we learn from Zhuangzi's butterfly dream—seeing through the red dust's illusory attachments. The Dao's supreme impartiality deserves deepest trust. Cultivation requires steadfast focus, never coveting this illusory flesh. Sever household ties resolutely, lest lingering romantic regrets remain.

"Exhorting Fellow Practitioner Master Dong"

I urge you to cultivate far from worldly dust—where clear rain transforms snow's mystery, you'll finally behold the lotus pure land. Become a companion of cloud-robed transcendents, nurturing no grasping thoughts. Covet not the golden cage's parrot (symbolizing worldly vanity), but heed the true Dao-words carried by the Horse Wind (possibly "Elixir Wind").

Ma Yu (Daoist name Shantong) was playing his "heart zither" (referring to the cultivation of mind) when he suddenly recalled the profound Daoist bond he shared with his companion Zhao Chouxiang. He wished his official friends would awaken soon to see through the topsy-turvy illusions of the mundane world—where the wise pretend foolishness. He chastised those cunning schemers, urging them to emulate Pang Degong's family (reclusive scholars of Eastern Han), who lived with transcendent clarity, entirely free from worldly attachments.

He then spoke of the realm where a purified mind comprehends Chan (Zen) wisdom—a carefree joy untouched by sorrow. Should common folk laugh at his unrestrained singing, so be it—let them laugh, for they know nothing of inner cultivation's beauty. When merit and virtue reach perfection, celestial edicts (purple missives) will surely descend.

In his lyric poem "Courtyard Full of Fragrance," Ma Yu criticized the deceitful mentality in chess-playing: superficial banter masking calculations, caring only for one's own survival while disregarding the opponent's plight. Secretly gloating over victories while mocking others' defeats—such games brimming with aggressive energy rely entirely on cunning stratagems. Only after his master's enlightenment did he awaken, turning to goodness and Daoist practice. Henceforth comprehending profound principles, he grasped the true meaning of "knowing whiteness yet guarding blackness" (Daoist wisdom for worldly engagement), withdrawing from dust and noise to cultivate vast righteous Qi, refining the inner elixir (Neidan). These subtle teachings for enlightening beings are all embodied within this "Courtyard Full of Fragrance" lyric.

He lamented how people chase fame and wealth like "a mind-monkey and idea-horse," ceaselessly galloping day and night. Trapped in endless samsaric cycles of worldly suffering, insatiable greed only exhausts heart and spirit. He urged people not to cling—how many spoons can one mouth hold? (satirizing futile greed). Seeing through the illusion that wives, children and kin ultimately become dry bones—why cling excessively? One should promptly seek Chan wisdom and visit Daoist masters, for this longevity method is the true ladder to heaven.

"Escaping the Cage" (dedicated to Magistrate Liu): Breaking free from fame's shackles, joyfully leaping from confinement. Henceforth completely unfettered in carefree wandering, preserving the original heart of non-action (Wuwei). Without discrimination between love and hate, harmoniously interacting with all. Not only bodily free, but the mind expansively clear. Nor need one deliberately pursue "infant and maiden" (Neidan terminology) cultivation methods—with inner clarity, spirit and Qi naturally harmonize. What worry then about immortal ascension? Surely one may soar to Penglai's immortal isles.

This poetic passage reveals the carefree lifestyle and spiritual attainment of a Quanzhen (Complete Perfection) Daoist practitioner. The opening depicts an enlightened individual who, after reuniting with a "wind immortal" (a realized master), attains greater mental clarity and resolves to wholeheartedly embrace the seemingly foolish path of cultivation. He abandons lofty debates, distances himself from scholarly implements, and henceforth wanders freely like solitary clouds or wild cranes—eating leftover meals when hungry, begging for coarse cloth when cold, singing and dancing spontaneously when joyful. Like an unmoored skiff without fixed destination, he lives in perfect untrammeled freedom.

The "Venerable Zhao’s mother, Mist-Wandering Recluse" refers to a female Daoist surnamed Yang residing at Zhangtai Street in the capital. Though born into wealth, she built a hermitage for pure practice, wearing her cloud-patterned headscarf (a Daoist headdress) while devoted to charity—frequently aiding the poor and conducting salvation rituals for the deceased. She established ten walled cloisters and single-handedly maintained three vegetarian kitchens. Such accumulation of De (Virtue/Power) granted her longevity, her birthday coinciding with the descent anniversary of Daoist perfected beings (zhenren), ensuring her future ascension atop a crane.

The "three awakenings" denote progressive realizations: self-awakening, awakening others, and perfect awakening through practice. Practitioners must cast aside worldly attachments, refining Jing (essence), Qi (vital energy), and Shen (spirit) until the body’s Yin-Yang (Wood-Metal, Water-Fire) harmonize and the "dragon and tiger" (original spirit and essence) unite, ultimately forming the Golden Elixir (Neidan terminology for spiritual achievement). This elixir shines like radiant silver clouds, enabling ascension to the Great Canopy Heaven (Daoism’s highest celestial realm).

The conclusion urges detachment from familial bonds, noting how raising children depletes one’s vital energy. It advises relinquishing worldly affections to seek fellowship with fellow adepts, discussing longevity techniques and refining the "great golden medicine" (Neidan terminology). When merit and practice reach perfection, one transcends the sea of suffering to ride a crane before the Celestial Worthy. The closing metaphors compare inner alchemy to precious metals: the "jade cavern" (Dantian) holds profound mysteries, the "golden furnace" (alchemical vessel) emits luminous clarity, while the golden (Yang) dragon and jade (Yin) tiger intermingle—ultimately bursting through the "mysterious pass" (golden gate and jade portal) to behold golden lotuses and jade stamens (symbols of perfected cultivation).

This passage depicts the visionary realms and states attained through Daoist Neidan (internal alchemy) practice, using precious imagery of gold and jade to symbolize alchemical achievements.

Gold and jade radiate in mutual splendor, like jade leaves swaying with golden branches in celestial winds. Gold (representing original Jing/essence) and jade (representing Shen/spirit) intermingle—golden youths and jade maidens manifest their brilliance within golden halls, adorned in jade countenances and golden garments. This sacred union of gold and jade coalesces into the Golden Elixir (Jindan, the supreme accomplishment of internal alchemy), where jade maintains its pristine purity, and true gold merges with exquisite jade to form mysterious treasures. All this stems from the master's teachings, naturally revealing the great Dao's realm of clarity and Wuwei (non-action).

These primordial spiritual treasures originally dwell within our hearts—whether north, south, east, or west, when the eye of wisdom opens, no obscurity remains. Inner visions arise like the jade tiger (symbolizing kidney water) born within the gourd, or the golden dragon (symbolizing heart fire) nurtured in flames. Auspicious light permeates the cosmos as the Three Dantian (upper, middle, and lower energy centers) radiate brilliance, and the Eight Extraordinary Channels achieve spiritual penetration. Practitioners then resemble straw-cloaked fishermen who comprehend profound truths, urging others to cultivate harmonious Qi and practice together. When merit is perfected, they may ascend together to immortal palaces.

An inscription at the Ice-Snow Pavilion describes: numinous Qi floats while auspicious light suffuses the night; rolling up the bamboo curtain reveals crystalline radiance like thick frost covering the earth. This mirrors the practitioner's inner landscape where jade blossoms bloom, their fragrant stamens forming unbroken jade cities, their luminous treasures surpassing ancient ritual jades (guizhang). No need for eaglewood or musk—their natural fragrance transcends mundanity as the bright moon cycles through heaven and earth. The perfected beings of Mount Gushe (legendary immortal mountain) roam freely, their jade pendants chiming, while embryonic immortals (taixian, accomplished adepts) drink jade nectar deep within white clouds.

During the Great Yellow Register Ritual (Huanglu Zhaijiao) in Laizhou, it was recorded: through oral transmission of secrets and true methods' mutual nourishment, penetrating their profundity leads to mystical understanding. Beneath bright moon and clear breeze, Patriarch Zhongli Quan transmitted to Lü Dongbin, who passed to Wang Chongyang, who then secretly instructed Ma Yu (one of the Quanzhen Seven Masters) in authentic practice. Fellow Daoists from Pengcheng repeatedly invited me to perform salvation rites, journeying with military governors and officials. Kneeling in Purple Empyrean Palace (Zijigong), we received dignitaries' empowered decrees to elevate departed souls to celestial realms, manifesting the Dao's profound mystery.

Finally, the "Knife-Method" (Daogui fa, an internal alchemy technique for harmonizing Yin-Yang) is explained: Sun and moon conjoin while dragon and tiger coexist (symbolizing balanced water and fire), disregarding directional orientations as Five Phases' refined Qi coalesces into the knife-measure (alchemical elixir). Through twelve earthly branches' continuous refinement, its edge emits radiant light. Portable for spontaneous use, it enhances spiritual power, severs the Six Thieves (sensory desires), and annihilates the Three Corpses (malevolent spirits within the body).

This passage recounts several poems by Daoist practitioner Ma Yu (styled Danyangzi), documenting his spiritual insights and miraculous experiences.

The first section describes stages of cultivation. Through teachings transmitted by his master, the practitioner awakens from chaotic delusion to attain an infant-like purity. After seven attempts at imperial examinations and three participations in palace tests, he ultimately realizes that Neidan (internal alchemy) practice requires calming restless thoughts. When the mind becomes perfectly clear, the three luminaries of Jing (essence), Qi (vital energy), and Shen (spirit) within the body naturally harmonize, illuminating the inner world. He advises abandoning attachment to worldly talents in favor of carefree spiritual practice, emphasizing that only by severing mundane ties can one penetrate profound mystical states.

The second section records wondrous deeds of Chongyang Zhenren (Wang Chongyang, founder of the Quanzhen tradition). This master could foresee his own ascension date. When he achieved feathered-flight transcendence in Nanjing, his disciple Zang Gong still encountered him that very evening, unaware of his master's transformation. Later, Chongyang Zhenren manifested again in Qiyang Town, healed Ma Yu west of Huating City, and appeared to enlighten people in Wendeng County - where even the county magistrate witnessed his benevolent countenance before he returned to the celestial palaces.

The third section describes Ma Yu returning a cotton coat gifted by Elder Jiang Si. He recounts over a decade of austere practice, enduring barefoot through bitter cold while divine beings infused him with Zhenqi (true energy) in response to his steadfast cultivation. Reflecting on his journey from west of Hangu Pass to Shandong in search of the Dao while still clinging to comforts, he now dares not accept luxurious garments, preferring ragged robes that reveal his authentic practice.

The conclusion laments worldly delusions. Though mirrors show aging faces and graying hair, people still chase fame and scheme for descendants - such folly persisting until death's arrival.

I urge everyone to seize the opportunity for spiritual practice—life is impermanent, and we must make time to comprehend the Dao of cultivating both nature and life (xingming shuangxiu). I hope all can awaken with clarity and turn back generously. Don’t always say the Penglai paradise is too distant; once the mind is enlightened, the immortal isles of Yingzhou appear right before you. Maintain a heart-mind of purity and non-action (wuwei), and when merit (de) is perfected, you will naturally ascend to the ranks of immortals.

Laughing inwardly at myself: in studying the Dao and seeking immortality, I often worry about insufficient merit or inadequate cultivation. Yet urging others to accumulate virtue through good deeds is what aligns most with the Great Dao (Da Dao). Simply correct your conduct slightly, let go of others’ idle gossip early, and the heart will naturally understand: how can one pursue merit and cultivation while avoiding judgment? Consider the recluse of Mount Hua—he neither interfered with farming nor weaving, and his footsteps were rare in the world below, yet still, some slandered him. All he could do was sigh and chant poetry, preserving his purity and selflessness, letting glory or disgrace, calamity or danger pass as they may—drifting carefree, singing and dancing in joy, immersed in the realm of Xiyi (the Daoist state of serene emptiness).

The Golden Jade Hermitage in Huang County: to its east lies a temple, to its west a city, to its south mountains, and to its north the sea—a place where virtuous affinities gather. Named "Golden Jade," its hall bears the title "Complete Perfection" (Quanzhen). The corridors are graced by clear winds and bright moons; the garden is free of leakage (flawless practice), untouched by the cycles of delusion. Its gates are pure, and fellow practitioners gather like clouds, finding peace and contentment here. Within these simple walls of non-action (wuwei), newly planted pines and sparse bamboo thrive with vitality, while the Flower Terrace of Treasures often startles with marvels. Gazing toward the Penglai Isles—why seek another "Eternal Spring"? This scenic place of Zhichuan I, Ma Yu, briefly describe.

Attaining the immortal fruit, the Mysterious Pass (xuanguan) opens wide; the Dragon and Tiger (yin and yang qi) race freely. With subtle breath regulation, a continuous breeze permeates the room. Do not let the "heart-monkey and mind-horse" (restless thoughts) run wild—let the "Charming Maiden" (yin spirit) meet the "Infant" (yang spirit). Speaking of the pure and wondrous root, no deliberate effort is needed—the Great Dao (Da Dao) is accomplished naturally, culminating in ascension to the Great Luo Heaven. This foolish man earnestly informs all fellow seekers (the "parents of the ten directions"): may teahouses and taverns spread these words, and let none mistake the chatter of foxes and raccoons (empty talk) for truth. The genuine mystery lies here—through this practice, all may partake, and each may become an immortal.

For Tangkuo’s child, who renounced family life—this poem is gifted:

Braving snow to travel by cart, facing wind to seek the Dao—

You came especially to join me in shared cultivation.

We speak not of Dragon-Tiger (yin-yang),

Nor of Infant and Charming Maiden (harmonization),

No Tortoise-Snake (water-fire balance), no Sun-Moon crossing palaces (celestial cycles),

Nor even the forced swallowing of breath at set hours.

The true marvel lies in the work of non-action (wuwei),

The pure and simple family tradition.

Lock the heart-monkey and mind-horse—let them not run wild.

Regulate the breath until it flows unbroken,

Mother and child (yin and yang) in perfect harmony—

This is the Complete Perfection (Quanzhen) Great Dao.

This scripture contains four cultivation poems that reveal the true essence of spiritual practice through contrasting imagery. The first poem describes the transcendent state of a realized adept: After receiving the celestial edict (the Great Canopy Palace represents Daoism's highest heaven), they neither fawn upon the powerful nor disdain the humble, nor crave wealth and honors. Simple tea and plain food, rough hemp garments—all are accepted with contentment. No ignorant anger arises in their heart, no external phenomena can delude them, nor do they cling to worldly family ties. Pure as cinnabar refined in the alchemical furnace (symbolizing Daoist Waidan external alchemy), they wander freely through the world, delighting in moonlit vistas and bathing in dawn's radiance. Having comprehended the true meaning of immortality, what need is there for ostentation? When the time comes for ascension, auspicious clouds will naturally bear them aloft, each step blossoming with lotus flowers.

The second poem employs the "yaksha hag" metaphor for hypocritical practitioners: Powdered and painted, honey-tongued and smooth-faced, they appear gentle yet harbor cunning schemes. Though called cultivators, they resemble yaksha demons—their slender fingers sharp as eagle talons, outwardly dignified yet secretly harming lives, their ferocity magnified at night. Only through a true master's awakening guidance can they realize their errors. One must distance themselves from such karmic obstacles (referring to harmful karmic ties), wandering the world to temper their mind. Seize time to nurture Shen (spirit) and Qi (vital energy), accumulate merit, and diligently practice cultivation methods like the "Grotto Immortal's Song" to fulfill one's aspirations.

The third poem reflects on cultivation pitfalls: Don't wait for others' reproach—examine yourself first. Using deceitful means to amass wealth inevitably invites calamity. Those who are miserly, greedy, and jealous, deceiving heaven and earth with malicious hearts, will ultimately plunge into hell's abyss. Before the karmic mirror of the underworld (Daoist belief holds it reveals lifetime good and evil), deception is impossible. Better to awaken early, discussing the Dao of longevity with fellow cultivators (cloud companions signify spiritual friends). Persevering in original intention, one will surely reach Penglai's immortal isles.

The fourth poem clarifies essential cultivation methods: Release all attachments, contend with nothing—water's softness ultimately overcomes rigidity. In serene wandering, comprehend the great Dao; preserve the primordial spiritual essence (the "primordial numinous substance" refers to Yuan Shen, the original spirit) like the quintessence within an alchemical cauldron. Seek the Dao with the urgency of hunger craving rice, thirst desiring broth—with the single-minded focus of an infant seeking its mother. Regulate true breath (Daoist breathing techniques) to urgently rescue life's essence, working steadily without haste until success is achieved at Penglai's immortal realm (Peng Village signifies Penglai). The final passage sees through life and death: Seventy years pass like a white steed's fleeting shadow across a gap. Rather than wallow in sorrow, better to awaken to life-and-death transcendence beyond the cycle of rebirth.

The Dongxuan Jinyu Ji scripture primarily elucidates how practitioners can see through life and death, break free from the bondage of desires, and ultimately attain transcendence.

Regarding the question of life and death, the scripture states that when a person's nose feels pain, their heart wrenches—yet in truth, life and death are merely the two words "birth" and "death." Since we possess this physical body, death is inevitable. Practitioners should cultivate true Qi (vital energy) to transcend life and death, seeking the true Dao beyond all things. When the mind awakens, one comprehends the profound mystery: nourishing the Wood phase within Fire and generating the Metal phase within Water (referring to the alchemical method of the Five Phases' mutual generation), gathering the essence of Heaven and Earth into the Dantian (the "vermilion grove" signifies the energy center). When the body's Yin and Yang energies (symbolized as the Dragon and Tiger) transform into a purely Yang form (the "infant and maiden"), one surpasses the duality of Yin-Yang, reaching the state of neither birth nor extinction, ultimately ascending to the immortal realm astride a crane.

The section Puppet Metaphor compares humans to marionettes: ordinary people, striving to support their families and greedily clinging to life, are like puppets controlled by fame and profit. These desires pull forth countless afflictions, driving people to act wildly, shaking their heads and swaying in pursuit of vanity—until they meet a master who reveals the truth: this is merely a walking corpse, a puppet dangling on strings. One must awaken quickly and seek the true Dao within the body (the "gourd" symbolizes the human form), knocking at the Mysterious Pass (a crucial acupoint in cultivation). Through refining the coupling of Dragon and Tiger and the fusion of Lead and Mercury (Neidan terminology), one ultimately forges a purely Yang body (the "lotus youth" signifies an enlightened being).

Breaking Through Sitting Meditation discusses the struggles of seated practice: though one follows a strict schedule, sleep demons prove irresistible—nodding off repeatedly, snoring thunderously, only to drift back into drowsiness upon waking. The author mocks himself: how could such practice lead to immortality? If unconvinced, observe other cultivators to see the difference. One must comprehend the great Dao of Wuwei (non-action), maintaining a clear and tranquil spirit so that Jing (essence), Qi (vital energy), and Shen (spirit) harmonize and merge. When spiritual light condenses into the Three Elixir Fields (upper, middle, and lower Dantian), one freely roams the luminous realm within.

Subduing the Heart Demon identifies the greatest obstacle in cultivation: the heart demon, entangled by habitual tendencies. Whether walking, standing, sitting, or lying down, one must subdue the deluded mind. Though the heart is but a small space, it gives rise to endless worldly thoughts. Understand that whether ascending to Heaven or descending into Earth, strength and weakness are determined by this very heart. Now is the time to awaken—rein in the "galloping horse" (metaphor for a scattered mind) and lock down the "mischievous monkey" (metaphor for a restless heart). Only by tearing apart the mundane heart can one behold the true mind. Daily, one must clarify thoughts and eliminate desires, constantly examining body and mind. Only when the heart is free of selfish distractions can it unite with the Heavenly Mind.

Skeleton Likeness employs the metaphor of a skeleton: humans are but skeletal frames, yet still peddle their bones (referring to chasing fame and wealth). Karmic cycles never cease—since ancient times, beings have taken countless forms. Even if one greedily seeks longevity across ten thousand kalpas, rebirth remains inevitable.

This passage elucidates how Daoist practitioners attain transcendence through endurance and serene cultivation. It begins by emphasizing the need to regulate the seven emotions and six desires (joy, anger, sorrow, pleasure, etc.), while safeguarding the "Three Platforms" (referring to the upper, middle, and lower Dantian, vital centers in the body). When the Jade Tiger (symbolizing the kidney's essence, Jing) and Golden Dragon (representing the heart's spirit, Shen) converge within the Blue Lotus (emblematic of a purified Daoist mind), they give birth to the Infantile Immortal (the cultivated spiritual embryo). This achievement allows one to transcend the cycle of life and death, attaining an immortal rank in the Great Canopy Heaven (the highest celestial realm in Daoism).

The cornerstone of cultivation lies in the character "endurance." The process is likened to the arduous task of balancing a heart on a knife's edge or piercing one's chest with a blade—yet enduring such trials presents prime opportunities for Daoist practice. One must subdue ignorance and afflictions, remaining unperturbed even when faced with humiliation. Recalling the teachings of the venerable Qinghe Gong (likely a senior adept), true practitioners refrain from worldly contention, consistently perform virtuous deeds, and cautiously preserve their vital spirit. A serene individual resembles a clay statue—unfazed by swords, receptive to healing remedies, and free from disputes over right and wrong. Patriarch Chongyang (Wang Chongyang, founder of the Quanzhen tradition) taught the extinguishing of desire's flames. Through endurance, one discerns illusion from truth; by refusing conflict when provoked, genuine immortality is realized.

True joy lies in becoming a carefree wanderer, weary of worldly splendor and unattached to secular ties. Brushing aside myriad mundane entanglements, one maintains a leisurely heart while refining the inner elixir (Neidan) within the metaphorical alchemical furnace. Beneath pine-covered peaks or by babbling streams, one idly admires the flowing sunset clouds. With a luminous and tranquil spirit, this boundless joy surpasses even the moon's radiance, which clouds may obscure—better instead to drift like a lone cloud with the wind. Having crossed the sea of suffering, such bliss transcends description.

In resonance with the poetic exchange with Zhiyang Lingyuanzi Wei Xin, the text advocates compassion over attachment to literary artifice (classical rhetoric symbolized by "之乎者也"). Like the lotus untainted by mud, one reflects in solitude as if encountering a skilled physician. Achieving the immortal path requires reliance on the "Heart-Master" (inner guidance), with resolve steadfast as mountains. Abiding in Wuwei (non-action) and serenity daily unlocks the mysteries of cultivation. Even in advanced age, it is never too late to begin.

The concluding passage admonishes mourners to contemplate life's impermanence—youth's fleetingness and the folly of clinging to worldly glamour. One ought to gather their spirit, transcend suffering like a lotus emerging from water or a dragon soaring skyward. Taking refuge in true awakening, recognize that mental afflictions require spiritual remedies. The genuine physician employs no herbs but dispels ignorance—such is an enlightened master. Guard the heart against external defilements, transform old habits, and achieve the union of Shen and Qi (spirit and vital energy). Thus liberated from temporal constraints (unconcerned with the sun's rise and fall), one attains timeless freedom.

This scripture contains the deeds and cultivation essentials of multiple Daoist patriarchs, which can be understood in several sections:

The first part discusses cultivation essentials: When walking the path of the Dao (Chang'an Road metaphorically represents the spiritual path), practitioners should not hesitate or delay. The key to transcending worldly beings lies in understanding that the Dao is originally simple—it is only because human minds deviate from the Dao's nature that it seems difficult to comprehend. When mental obstructions remain unremoved and virtuous intentions unformed, one's heart-mind (fangcun) cannot attain spiritual communion. In social interactions, one should relinquish disputes over right and wrong, seeing through the illusion of the physical body as mere "walking corpse and dry bones." There's no need to dwell on honor or disgrace; the crucial matter is harmonizing the Jing (essence), Qi (vital energy), and Shen (spirit) within to achieve purity. Only then can one consolidate the "true form" (immortal body attained through cultivation) and ultimately reach sacred destinations like the Jasper Terrace, Langyuan, and Penglai Immortal Isles.

The second part praises Master Liu of Hunyuan: From childhood he showed extraordinary qualities, diligently practicing ritual registers (fulu) and mastering talismanic water cures for healing and disaster relief. Though accumulating merit, he remained humble and unassuming, content with simple fare. He once received transmission from Chongyang Zhenren (Wang Chongyang, founder of the Quanzhen tradition) regarding the mysterious state of "Xi-Yi" (referencing the Dao De Jing's "look but cannot see—called Yi; listen but cannot hear—called Xi"). Knowing his cultivation was complete, he eventually achieved feathered ascension.

The third section records Chongyang Zhenren's miraculous manifestations: At Wangxian Gate in Dengzhou's ancient city, he displayed spiritual powers, prophesying that twelve years later the local governor would demolish and rebuild a temple deemed dangerously situated. Later in Wendeng, another miracle occurred when his true form appeared seated mid-air above a white turtle lotus, prompting devotees to create devotional images.

The final part recounts Chongyang Zhenren's enlightenment: After receiving awakening from Patriarch Lü (Lü Dongbin), he spent ten years cultivating before attaining the Dao, gaining ability to ride winds between celestial realms. The profound teachings of Quanzhen are preserved in his collected works, containing Neidan (internal alchemy) methods like "dragon songs and tiger roars" (symbolizing harmonization of yin-yang energies) and "infant and maiden" (representing internal yin-yang forces). When the Golden Elixir (jindan) forms, it emits golden light as the primordial spirit (yuanshen) emerges from the spiritual palace (upper dantian). The text urges people to swiftly cultivate purity rather than cling to worldly honors.

The mentioned Elder Xin Wu and Elder Jiang Si were likely two accomplished recluses of that time.

In Laiyang County, there lived a wealthy man named Jiang Jian (courtesy name Xintong) whose behavior stood apart from others. Braving severe cold, he traveled nearly a thousand li through wind and snow from Wendeng County specifically to attend the Zhaijiao (purification ritual) presided over by Ma Yu (chief disciple of Wang Chongyang, founder of the Quanzhen tradition). Renowned for his filial piety, Lord Jiang received special recognition when the local magistrate, moved by his rare devotion, honored him with fine wine.

As soon as the ritual concluded, a miraculous sign appeared—immortals manifested in the clouds. Ma Yu immediately summoned a painter to record this auspicious vision. From then on, whether walking, sitting, or resting, Jiang Jian immersed himself in contemplating the profound workings of Yin-Yang, forgetting worldly affairs. His neighbors regarded him with deep admiration and respect.

Later, Zhong Zhenren of Gaomi County, along with Jiang Jian of Laiyang and the Xin family of Feifang, invited me to participate in a grand Huanglu Zhaijiao (a major Daoist rite for the salvation of souls). Undeterred by wind and snow, they knelt with petitions in hand. Though I lived simply in a humble hut (a secluded retreat for cultivation), subsisting on meager porridge, I devoted myself fully to the blessing rites. This was no trivial matter—it required the same focus as treading upon shattered jade mountains or unlocking golden treasuries, harmonizing the body’s opposing forces of Yin and Yang (tiger and dragon) to reveal one’s true nature. With purified spirit, we guided the departed souls toward the immortal palaces of Penglai. Heeding these teachings, the assembly turned wholeheartedly to virtue, honoring both Buddhism and Daoism equally.

During the Huanglu Zhaijiao in Dengzhou, before a pine-shaded cave where the breeze stirred sacred plants, the internal alchemical process of "water and fire in balance" (a meditative state where water ascends and fire descends) unfolded naturally, and the Golden Elixir was perfected. Children danced and sang nearby as we cast aside worldly ambition, surpassing even the reclusive fishermen and woodcutters in detachment. Free from distinctions between self and others, we found joy in simplicity, wary only of worldly clamor. When supplicants came seeking salvation, their earnest pleas moved me to offer distant prayers to Patriarch Chongyang (Wang Chongyang), reinforcing the purification rites so the departed might ascend directly to the heavens. Guided by phoenixes and cranes, all wandering souls attained liberation.

The fellow cultivators of the Qibao Hui in Wenshan built a new hermitage, which I named "Seven Treasures Retreat." Situated beside the Sanqing Hall, this Quanzhen sanctuary stood in solemn grandeur, its east and west cloisters serving as ideal cloud chambers (meditation quarters). The stone-carved alchemical well yielded sweet nectar-like water, making this mystical site perfect for cultivation. Discussing profound truths with fellow adepts, we realized that purity of body and mind was the true elixir of immortality. Regulating breath like a tortoise’s subtle rhythm, the heart-mind became as luminous as the moon within a lantern. At the assembly, the Wenshan practitioners joined in singing this Daoist hymn, "Courtyard Full of Fragrance."