《洞玄金玉集》Vol. 3
About this page. The original text of 《洞玄金玉集》 Vol. 3 (Taiping 太平部, 10 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 14 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Source textInterpretation
These seven-character quatrains are enlightenment poems by Daoist practitioner Ma Yu (the Perfected Danyang), expressing cultivation insights in accessible language:
The first poem speaks of spiritual opportunity: those who truly awaken can see through worldly temptations, breaking conventional logic like fire emerging from water or lotuses blooming in flames, thus revealing the true essence of Dao in practice.
The second exposes worldly delusions: people led by fame and wealth toil endlessly, unaware that riches melt like last winter's snow, and glory fades as swiftly as late spring blossoms.
The third describes renunciation: those once immersed in materialism suddenly grasp profound truths through suffering—how could they still cling to family wealth or comfort?
The fourth recounts wandering practice: loose-haired and open-robed cultivators, their hearts freed from anguish, deliberately seek out Ganhe Town in Shaanxi (where Wang Chongyang encountered immortals) to escape the sea of worldly suffering.
The fifth expresses compassion: vowing to liberate all beings with merciful resolve, urging people to release grievances and learn to grasp life's true mechanism (the "dipper handle" metaphor refers to the Big Dipper, symbolizing celestial movement).
The sixth transcends attachments: as Daoist practitioners grieve others' suffering. Seeing Guanzhong's landscapes, they no longer yearn for hometown scenery.
The seventh instructs disciples: only those casting off fame and fortune's shackles escape the burning house of mundanity. Like fire in water or blossoms in snow, they shatter ordinary perception.
The eighth depicts cultivation states: reducing distractions to preserve purity, quietly nurturing Qi (vital energy) without idle speech. Observing heaven's auspicious clouds, inner Yang energy stirs like spring's return.
The ninth reveals internal practice: greed, anger, and delusion (the "Three Corpses and Six Thieves") are heart-demons requiring arduous discipline. Only after severing distractions can one behold the spring scenery of grotto-heavens.
The tenth warns worldlings: wine, lust, wealth, and temper are four poisons—how could those drowning in worldly glitter know immortality's permanence?
The eleventh exposes life's truth: the physical body (a temporary blend of fire, wind, earth, and water) will inevitably disperse—why labor fruitlessly? One must awaken to the immortal realm's eternal spring.
The twelfth laments universal suffering: scholars, farmers, artisans, and merchants all exhaust themselves pursuing goals, ignorant of life's brevity—how can they comprehend the path of longevity?
The thirteenth advocates virtue: specifically urging hunters and literati to abandon killing and attachments, for propagating the great Dao brings true joy.
The final poem celebrates cultivation's bliss: practitioners transcending material concerns find neither suffering nor pleasure in the process, soaring freely like phoenixes in boundless ease.
The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) presents verses that elucidate the Daoist cultivator's path of transcending worldly affairs through purity and desirelessness.
The first passage depicts the immortal realm of Penglai, where roaring tigers guard hidden dragon palaces brimming with vitality. Practitioners must cultivate inner serenity, disregarding worldly hardships. By discovering true joy in spiritual practice, one maintains transcendence amid dust and gains eternal spring.
The second section critiques those harboring malice and deceit—even their ritual incense offerings prove futile. Only by extinguishing worldly desires and reducing karmic obstructions can one fill the heart with harmonious Qi (vital energy), ushering in genuine renewal.
The third verse reveals how profound Daoist principles benefit all beings. Cultivators must abstain from pungent foods and meat, instead imbibing the "clarified butter" (a metaphor for Daoist truth) to sustain awakened detachment. Forever contemplating lotus blossoms (symbolizing purity), they behold splendor surpassing any earthly spring.
In To My Townsfolk, the poet declares himself no ordinary villager, having received transmission of Wuwei (non-action) from an enlightened master. This awakened him from attachment to fleeting worldly pleasures.
Subsequent passages reinforce how adepts must withdraw from toil and turmoil to observe nature's mysteries and refine the transformations of Yin-Yang. The poet chastises those drunk on fame and wealth, oblivious to Penglai's eternal joys, urging timely withdrawal to diligently cultivate the Great Dao.
Closing dedicatory verses emphasize the true cultivator's distinction—mastering the "Three Wonders and Six Xin" (Yin-Yang alchemical principles), flourishing eternally like jade trees and gemlike flowers. Practitioners should nurture authenticity through simplicity, abstaining from meat while partaking of ambrosia and immortality peaches (symbolizing transcendent nourishment). By tending celestial herbs in the Mystic Garden (Xuanpu), they escape red dust's suffering to attain longevity.
The Collected Golden Jade from the Mysterious Cavern (Dongxuan Jinyu Ji) contains a series of poems by Master Ma Danyang (one of the patriarchs of the Quanzhen [Complete Perfection] tradition of Daoism), each dedicated to fellow practitioners. Their core message urges readers to abandon worldly fame and wealth in favor of dedicated spiritual cultivation. The poems frequently contrast "toil and suffering" with "spring"—the former representing worldly hardships, the latter symbolizing the eternal state attained through Daoist practice.
For instance, in the poem for Elder Xin of Liujiang Village, he writes: Though the path of cultivation may seem difficult, it is actually easier to glimpse the immortal realm’s spring radiance than to remain entangled in worldly dust. The poem for Lady Wang Wude conveys that for genuine practitioners, refining the Golden Elixir (Jindan) and nurturing Qi (vital energy) is not arduous—it is as natural as the spontaneous formation of celestial medicine within the alchemical furnace.
The poem for Clerk Zhang of Xianyang draws an even sharper contrast: Ordinary people exhaust themselves lifelong chasing fame and profit—how could they compare to cultivators who command the seasons, making every moment like spring? The verse for Gao Changshan of Qianzhou is more direct: A few years of celestial cultivation surpass a million springs in the human world.
The same theme runs through the other poems. The one for Immortal Li of Fengxiang praises those who transcend the mundane as golden lotuses in perpetual bloom. The poem for Clerk He of Longzhou states that those who comprehend the profound Dao (Xuanmiao) naturally radiate spring’s glow from their faces. The final elegy emphasizes: Realizing the Dao and awakening to truth is more precious than eternal spring.
Here, "spring" symbolizes the timeless realm of enlightenment, while "toil" represents worldly suffering. Through stark juxtaposition, Ma Danyang stresses that cultivation is the true path to liberation. His genius lies in using everyday imagery—furnace flames, trees, the seasons—to illustrate profound alchemical (Neidan) principles, making esoteric teachings vividly relatable.
Do not grieve excessively for those who have passed; instead, sigh for the time you have wasted in vain. Hasten to cultivate the path of longevity, that you may behold the springtime radiance of Yaotai (abode of immortals) and Langyuan (celestial gardens).
The Confucian physician Gao Xiaoshu sought my guidance. This Master Gao, both a scholar and a healer, often busied himself with herbs like bitter sophora and asarum. Yet rather than delving into such matters, better to cultivate the way to Penglai's immortal isles and admire the spring hues of grotto-heavens and blessed lands.
For Xu Xuanji of Longzhou: The truly serene Daoist who practices wuwei (non-action) knows no worldly hardship. After three thousand days of perfected virtue—like completing twelve celestial cycles—twelve springs shall arrive.
For Dan Shanrou of Longzhou: Only those who abstain from wine, lust, wealth, and anger can avoid suffering at home. Resolutely turn back to become an immortal guest of the Three Isles (Penglai, Fangzhang, Yingzhou), and through steadfast practice, you shall enjoy the vistas of the Ten Isles' paradise.
For Guo Shanneng: Those who wander beyond material concerns know neither sorrow nor toil. Guard well the jing (essence) within your three dantian (energy centers), and you shall behold the wondrous spring of primordial beginnings.
For Wei Daoqing: The Daoist who knows contentment naturally knows no pain. Within the gourd (referring to neidan practice) lies another grotto-heaven, concealing an extraordinary spring.
For Zhang Xuancheng: The unfettered recluse has cast off life's labors. With shen (spirit) dancing like golden phoenixes, jade halls and coral trees (symbolizing advanced inner alchemical states) brim with spring vitality.
For Zhao Balang of Longzhou: The clever often fall victim to their own cleverness, toiling to sustain their households. Unaware that a hundred years pass in an instant, they covet only fleeting glory and wealth.
Seven poems for Xin Sihou of Longzhou: The hermit in his mountain cottage pities those who succeed in imperial exams. Better to be a carefree immortal enjoying millennia of spring than a scholar-official coveting the highest rank.
Xin Sihou, newly appointed for three months, urged me to study the Dao, boasting of his three-month salary. I replied: Scholars have different aspirations—some crave three months' pay, while this old friend beyond worldly concerns has witnessed countless springs.
I added: I'm accustomed to shaking my head at mundane affairs—why then compose these verses? Only because we were fellow travelers of cloud and mist in past lives, jointly restoring the spring light of our grotto abode.
Another verse for him: My heart lingers with kindred souls, though wild poems may offend. I urge you to seek Penglai's path early—then naturally you'll behold Dongting's spring.
The Dongxuan Jinyu Ji presents a series of poetic verses conveying the spiritual states and realizations of Daoist practitioners, using the literary form of dedicatory poems to encourage cultivation. Each poem revolves around the theme of transcending worldly suffering to pursue eternal freedom.
The poem dedicated to Lord Xiao of Longzhou speaks of adepts transmitting profound mysteries to destined recipients (referring to a past-life connection with "Friend Xin"). It depicts the immortal realm encountered on the cultivation path—walking upon crimson snow and treading amidst jade-green peach blossoms. The phrase "single yang spring" subtly alludes to the crucial moment in Daoist practice when yang energy first emerges.
In the poem for Ma Xuanzhong of Huating, emphasis lies on renouncing familial attachments to escape suffering. Through cultivation, one exhausts karmic obstructions (referring to "accumulated transgressions"), and successful alchemical practice enables transcendence beyond countless kalpas of rebirth. "A thousand layers of karma" signifies karmic burdens accumulated over lifetimes, while "ten thousand kalpas of spring" symbolizes the eternal realm of immortality.
The verse for thirteen-year-old adept Dong Yu cautions young practitioners against vanity—warning not to boast of jet-black hair when youth is but a fleeting reflection in a mirror. The contrast between "raven locks" and "temporary spring" embodies the Daoist understanding of physical impermanence.
The dedication to Baiyan's Lu Zhou Rui portrays the state of carefree cultivation: refining the golden elixir ("golden cauldron medicine" denoting the Golden Elixir) within mountain caverns, while observing jade towers' spring scenery within the "gourd" (representing the inner landscape of the body)—a vivid depiction of Neidan (internal alchemy) imagery.
Recurring symbolic motifs throughout these poems include:
- "Jia-Yi and Geng-Xin": Heavenly stems representing the harmonization of yin-yang and the Five Phases
- "The immortal guest in caverns": referring to accomplished practitioners
- "Ageless spring within the gourd": a Neidan term denoting perpetual vitality within the body
- "Nine summers' coolness in the furnace" and "Three winters' warmth in the cauldron": describing the inner experience of temperature regulation during cultivation
The concluding exhortatory poems employ stark contrasts to reveal worldly delusions: "Passing one spring without attaining spring" warns of wasted time, while "When spring departs, can spring return again?" metaphorically underscores life's irreversibility. Yet awakened practitioners can "grasp spring in their palms"—mastering life's true mechanism. The term "embracing truth" signifies devotion to the genuine Dao, while "life transforming five" likely refers to the alchemical process of Five Phase transmutation.
These poetic works are composed by Ma Yu (Daoist name Danyangzi), patriarch of the Quanzhen (Complete Perfection) school of Daoism, primarily conveying insights into spiritual cultivation and admonitions for disciples.
The first poem describes how genuine practitioners transcend natural laws, their minds attaining the realm of the ninefold-transmuted Golden Elixir (Jindan), thereby perceiving eternal spring. The second, addressed to disciple Ninghai Sha Sanweng, explains that true cultivators maintain singular focus without despondency, having formed the Golden Elixir (symbolized as the "millet-sized pearl") within, allowing them to enjoy spring's vitality beyond worldly dust. The third, dedicated to Master Zhou, portrays Daoist adepts dwelling contentedly within simple earthen walls while harmonizing internal Yin-Yang forces (represented by the White Tiger and Azure Dragon), preserving their vital essence (Jing) without leakage.
Subsequent poems offer warnings: the straw-cloaked recluse embodies liberated detachment from worldly splendor; indulgence in wine, lust, wealth, and anger obscures one's true nature; time's relentless passage urges early awakening. A particularly crafted poem for Chang'an Li Maochun employs character dissection (breaking down the character "日" [sun/day]) to urge timely practice, noting his filial piety as karmic merit.
Two septasyllabic verses recount Ma Yu's monastic journey: his former worldly pursuits of wealth ("fire courtyard") transformed by Master Wang Chongyang's (the "Wind Immortal") guidance, now dwelling companionably with breeze and moonlight in carefree joy. The concluding "Establishing Virtue" (Jiande) emphasizes that Daoist cultivation requires compassionate dedication with daily refinement; "Self-account" clarifies his triple topknot (symbolizing Quanzhen's syncretism of Three Teachings) as no vanity but propagation of his lineage's teachings.
Throughout, these poems stress transcending material desires through inner purity, achieving longevity via Neidan (internal alchemy) practice. Ma Yu employs accessible metaphors (millet pearls, celestial creatures) to elucidate profound alchemical principles for disciples.
Ma Danyang (one of the Northern Seven Perfected of the Quanzhen Daoist tradition) expounds essential cultivation methods through these poems. The first verse advises practitioners to uphold Daoist teachings as constantly as wearing a hat, maintaining mountain-like steadfastness in non-contention. One need not seek solitary transcendence—persistent practice will ultimately lead to perfected merit and ascension.
The second poem reveals that recognizing the emptiness of worldly attachments accelerates true attainment. Human thoughts, wild as untamed horses, easily succumb to desire, while the restless monkey-mind remains dull and agitated. Only by calming and purifying Jing (essence), Qi (vital energy), and Shen (spirit) can one refine the Golden Elixir (Neidan term for the crystallized energy formed through internal alchemy). When Yin-Yang energies (symbolized as dragon and tiger) harmonize within, and one's innate nature becomes jade-pure, the mysteries of Dao manifest—allowing fellow cultivators to journey together to Penglai's immortal palaces.
The third verse warns: indulgence in sensual pleasures depletes vital essences, leading to physical withering, dissipated Qi, and spectral hauntings. Practitioners must awaken early to avoid temptation, not waiting for calamity to repent.
The "String of Pearls Eulogy" clarifies mind-cultivation: mental afflictions require mind-remedies—disregard others' judgments. Continuously seek profound truths while maintaining non-contentious serenity through sustained pure practice. One must couple compassion for relieving suffering with the great Dao's salvational work.
When Imperial Attendant Wanyan admired Ma Danyang's austere thatched hut practice, Ma responded: his humble Ma Family Lane dwelling surpassed ornate mansions, for true detachment transcends materiality. Refining the Golden Elixir (the "golden cave" denoting Dantian) amidst clouds and streams plants the "jade sprout" (Dao-seed)—suddenly the cosmos feels small, for spiritual alchemy has matured within the "gourd" (the body).
"Chanting Autumn Scenery" uses seasonal metaphors: golden autumn (corresponding to alchemical firing times) demands Tao Yuanming's chrysanthemum-like equanimity and fallen leaves' relinquishment of sorrow. Comprehending the wind-clear-moon-white truth spontaneously opens the immortal realm.
Poems to Liu Bohu emphasize: cultivation requires Pengzu's (legendary 800-year-old immortal) meticulous study of truth—grasping the "One" (Dao's origin) transcends myriad concerns. Maintain white deer (symbolizing pure Yang) purity whether sitting or reclining; move with green ox (embodying stability) composure. Through unwavering pure practice completing the ninefold-transmuted Golden Elixir (Neidan's supreme achievement), one attains ancestral master Liu Haichan's (Quanzhen's venerated immortal) transcendent state.
Final admonitions to disciples stress: cultivation's value lies in perseverance—purifying body-mind is fundamental. Genuine practice and virtuous deeds are inseparable; only complete cultivation accomplishes the great Dao.
The practice of Dao requires relinquishing sensual pleasures and material wealth, and one must never invite calamity through indulgence in wine. Quickly cast aside worldly entanglements and unblock the crucial acupoints of the Dragon and Tiger (referring to the Yin and Yang energies within the body). When the Golden Elixir (Jindan) is successfully refined, it will shine like a snow-white pellet within the golden alchemical cauldron, while one's innate nature congeals like a frosty orb glowing upon a jade platform. Auspicious clouds often drift through the cavern abode, and when cultivation reaches completion, one may ascend to the immortal realm of Penglai.
The worldly crowd busily scrambles for fame and profit, unaware as their faces age and temples turn gray. Clinging to wives and children only brings burdens—how could they know the path of Dao cultivation leads to far greater longevity? I urge you to swiftly stabilize your Jing (essence), Qi (vital energy), and Shen (spirit), and diligently refine the lead and mercury (symbolizing Yin and Yang in Neidan practice) as I do. When merit and virtue are perfected, the true nature will manifest, and together we may journey to the immortal isles of Penglai.
Accompanying Li Dacheng into a humble hermitage: The small hut in the northwest corner is perfect for seclusion. Before us, emerald bamboos stand like noble gentlemen, while opposite, verdant pines resemble two virtuous sages. The flowing streams and artificial hills seem like child's play—do you understand the meaning of the clear breeze and bright moon? If you can grasp the deeper significance of the herbs I planted in the courtyard (a metaphor for cultivation), you may yet have the chance to ascend with radiant spiritual light.
Visiting Zhang Zhengfu at Qiyang Danxia Temple: Wrapped in clouds and accompanied by cranes, I sought the Twin Groves, embracing the thunderous zither of Wuwei (non-action). Before the Hua'e Pavilion, I met a true friend; by Kunming Pool, I encountered a kindred spirit. The treasures of the Three Dantian (energy centers) illuminate the divine chamber, while the infant (the inner elixir) within the meridians leaps from its embroidered cradle. Holding a single luminous pearl, one may effortlessly ascend the immortal mountains.
For Li Dacheng and Elder Jinggong: Life within these walls is the most carefree, with two quiet chambers for Daoist practice. The bamboo is cherished as a symbol of noble character, the ancient pine revered like the virtue of sages. Eight streams converge into pure wine, while the Five Sacred Peaks cradle a jade lotus. Though Confucian scholars may be helpful companions, true fulfillment comes only when the Three Teachings (Confucianism, Buddhism, Daoism) are harmonized.
For Master Zhang of Jingyang: At sixty-four, when the hexagrams near their end, I suddenly awakened and cast aside worldly ties. Seeking me for the true return to the Dao, he probed the mysteries and persisted in cultivation. Hair tied in twin buns, he roams with clouds; fists clasped in salute, he befriends wind and moon. With sincere reverence, he understands the precious truth—naturally, he will reach the immortal isles of Yingzhou.
In response to Elder Yueyu: Since you comprehend the Dharma Gate of Non-Duality (the supreme truth), your innate spiritual accord aligns with Ma Yu’s (Shantong) wondrous words. The phoenix soars into the jade cavern (signifying attainment in cultivation), while Dragon and Tiger roar as they enter the golden gate. Within the gourd (the microcosm of the body), Heaven and Earth are refined.
This passage contains poems by multiple Daoist practitioners, primarily discussing the realms and methods of cultivation through spiritual awakening.
The practitioners describe inner cultivation by noting that the human body is like a cavern concealing the mysteries of heaven and earth, with a grain-sized Golden Elixir (Jindan, the core of internal alchemy, or Neidan) containing the profound workings of the sun and moon. True practice does not lie in external clamor but in maintaining inner clarity. Ma Yu (one of the patriarchs of the Quanzhen school) advises letting go of worldly attachments, severing mundane ties as easily as snapping a withered branch, so that one’s original true nature does not drift like duckweed. Only by seeing through illusion can one illuminate the mind and realize one’s true nature, like parting clouds to reveal the bright moon, ultimately perfecting virtue and transcending the cycle of rebirth.
In a poem gifting a ginkgo nut, Ning Bogong writes: Though plain in appearance, it holds a crystal-like kernel within, and its true flavor emerges after being tempered by water and fire. This metaphorically suggests that cultivation is like refining elixirs, requiring the balanced application of civil and martial fire (refinement techniques).
When visiting Elder Zhang Detong, he writes: Beneath Guifeng Mountain, he encountered this enlightened monk, who arrived like an immortal riding a crane or soaring on clouds, imparting the profound method of purging worldly attachments. The practice of serene non-action (Wuwei) is like the meeting of dragon and tiger (a Neidan term symbolizing the harmonization of Yin and Yang), naturally leading to the attainment of the great Dao (the Way).
In advising Lu Dening, he says: Do not assume that household life precludes cultivation—the key lies in overcoming the three poisons (greed, hatred, and delusion) and clarifying the seven emotions. If one can transcend the sea of suffering, they may converse freely with fellow practitioners about the path to longevity.
The final two poems are dedicated to Liu Gong and a practitioner from Pengcheng: Ancestor Haichan (a Daoist immortal) appeared in Liu Gong’s dream to enlighten him, transmitting the profound principle of serene non-action. The true Dao surpasses words—mastering the wondrous transformations of heaven and earth allows one to refine the Golden Elixir within the inner cauldron (a metaphor for the Dantian, or energy center), perfecting one’s innate nature. The Pengcheng practitioner is urged that, having entered the gate of pure cultivation, they must harmonize the two energies of Yin and Yang, nurturing the true fire within the Dantian, until they achieve genuine realization like an iron tree blossoming.
This collection of poetic verses gathers insights from multiple Daoist practitioners, primarily expounding the essential methods and states of Neidan (internal alchemy, the Daoist practice of refining Jing, Qi, and Shen).
Master Wang Zhiguan writes: Cultivating the Dao should be as focused as studying the Daode Jing, comprehending the "Three-in-One" principle (the unity of Jing, Qi, and Shen). Do not let distracting thoughts obscure the original mind like dark clouds—natural rejuvenation will follow. He advises people to relinquish worldly attachments early, leaving behind bustling temples to practice in the tranquility of mountain forests. When the cultivation reaches completion, one may ascend to Penglai, the immortal isle, serving patriarchs such as Zhongli Quan and Lü Dongbin.
Inspector Zhou describes the state of cultivation: transcending material desires in carefree ease, forming karmic connections at the foot of Zhongnan Mountain. He urges detachment from all fixations, quietly observing the inner landscape (the "scenery within the gourd" refers to the Dantian) while diligently refining the body as a sacred grotto. When merit and practice reach perfection, one may ride the clouds to the heavens, joining Patriarch Chongyang (Wang Chongyang) among the immortals.
Sun Gongzhidian’s verse on Neidan practice: Sever all worldly ties, preventing dust from tainting one’s innate nature. Through the work of "water and fire in harmony" (the union of heart and kidneys in cultivation), achieve the balance of Yin and Yang. Subdue the "red horse" (heart fire) to tame the "yellow horse" (spleen earth), and harness the "green ox" (kidney water) to control the "white ox" (lung metal), refining the Great Elixir (Neidan) to attain immortality.
The practitioner from Majia Alley describes the state of cultivation: Concentrating the spirit and nourishing Qi to form the Dao-fruit, refining lead and mercury (symbolizing Jing and Qi) into the elixir. The mind, purified, glows like golden light; the innate nature, clarified, resembles flawless jade. Upon reaching selflessness, the heart becomes as pure as frost and snow, bestowing cool wisdom upon others.
The poem from Qiyu Hermitage emphasizes urgency in practice: Subdue the true Yang (tiger) within Kan (water) and the true Yin (dragon) within Li (fire), restraining the "mind-monkey and thought-horse" (metaphors for scattered thoughts). Behind Purple Gold Mountain (the crown of the head), connect the Three Essentials (Jing, Qi, Shen); before the White Jade Terrace (Dantian), nurture the Nine Pools (the body’s energy channels). When the "heart-lute" (symbolizing harmonized nature) plays its threefold melody, it resonates with celestial music.
The final two verses exhort cultivation: Zhou Binpu advises seeing through wealth, refining the "Great Medicine" (Neidan) by purifying the mind (symbolized by the white tiger and azure dragon, representing Yin and Yang energies). Liu Gong employs the metaphor of "dragon and tiger entwined" (the union of heart and kidneys) for alchemy—once the "embryonic immortal" (Yang spirit) is achieved, one may roam Penglai in divine freedom.
When Liu Gong studied the Dao with me, I emphasized that firm determination is the most crucial element for entering the profound gate of the Dao. Only by maintaining inner purity can one attain immortality—how could chasing fame and wealth be the true path of cultivation? Harmonizing the dragon and tiger (the yin and yang energies) within requires proper method; rein in the restless mind (monkey and horse) and prevent it from galloping wildly. When essence (Jing), energy (Qi), and spirit (Shen) blend in perfect harmony, the Golden Elixir (Jindan) can be refined, and the primordial spirit (Yuanshen) will naturally ascend to the Great Luo Heaven.
Old Shan of Fushan County had a gentle nature—in his practice, he should preserve this soft and yielding disposition, no longer forcing things as he once did. The restless mind leads one astray in illusion, while the true dragon-tiger Qi entering the abdomen is genuine cultivation. In the tranquility of a purified heart, the Jade Maiden (female elixir) sings endlessly, while the Golden Infant (male elixir) dances ceaselessly in the purified body. By steadfastly guarding the root of life, the Golden Elixir will naturally coalesce, and when merit is complete, one may soar to the immortal isles of Yingzhou.
A poem for Ma Congshi of Huang County reads:
"Live always with a smiling face,
Raising a cup beneath the moon and wind—what ease!
Cast aside idle worries and stifling moods,
Self-contentment brings no calamity.
Serene non-action (Wuwei) is the path to immortality,
Open-hearted freedom ascends straight to the jeweled terrace.
If one can grasp this way of life,
All may tread auspicious clouds to Penglai."
Written for Ma Congshi’s family ritual:
"Awakening to the Dao brings carefree joy,
Purification rites (Zhaijiao) need only plain tea and simple fare.
Fortunate to have Daoist priests perform the liturgy,
Aiding him in cleansing rituals to dispel misfortune.
Blessing and purifying the dwelling,
Liberating departed souls to rise to the jade terrace.
Auspicious clouds receive and guide them onward,
Until at last they feast at the Peach Banquet of Penglai."
In response to Yang Dianshi of Laiyang’s verse:
"Long life needs no almanac’s reckoning,
The benevolent naturally surpass the Star of Longevity.
The village extols his virtuous deeds,
The Daoist gate praises his extraordinary devotion.
Yet worldly folk remain bound by temperament—
How could they know the profound truths of the Mystic Gate?
May the wise awaken soon,
To join in pilgrimage to Penglai and pay homage to the true master."
Another verse:
"Meeting me, recognize the eternal Dao—
The mind’s nature, like the moon, full and radiant.
Content in a thatched hut, no envy for towers,
Happy behind a wicker fence, rejecting grand mansions.
Diligently cultivating the wondrous methods of the Three Pure Ones (Sanqing),
Far surpassing the glory of imperial exams.
Destined to achieve immortality in time,
Why ask again for cures and remedies?"
Self-description in an acrostic verse:
"Coiled in an auspicious topknot, rare since ancient times,
Coarse cloth covering my head, steadfast in practice.
Cherishing others adds to my attachments (self-grasping),
Observing Heaven’s Dao, I see the crow in flight.
The flow of Qi transforms into mystic treasure,
The harmonizing breath secretly aligns with cosmic workings.
Golden blossoms (signs of cultivation) bloom atop my crown—
Only now do I know the errors of the past."
(Initial characters form a hidden message.)
This passage is a poetic record of Daoist Neidan (internal alchemy) practice, describing various states of realization during cultivation. The verses employ abundant metaphorical expressions characteristic of internal alchemy techniques:
When practitioners enter a state of natural ease, their vital Qi flows like spring water within. The "lead" (representing kidney water) and "mercury" (symbolizing heart fire) merge within the body, generating energy like playful dragons and tigers. This alchemical process requires master's guidance, otherwise one risks deviation (termed "harmful wind immortal").
While practicing at Guifeng Mountain, the cultivator witnesses nine-colored auroras appearing in layers. Through precise fire regulation (refining and cooking), the supreme treasure is forged. When body and mind achieve perfect stillness (wind ceases moving), the spiritual elixir (cinnabar) crystallizes. Upon comprehending the true meaning of longevity, the practitioner's mental state becomes like an unfading flower—riding wind-horses to spread teachings while cultivating within the gourd-world (metaphor for the human microcosm).
Faced with official appointment offers (from Magistrate Ren of Jingzhao Prefecture), the cultivator declares his transcendence of worldly affairs. When mental focus becomes unwavering (steps unmoving), even spirits show reverence. The dragon-tiger energies whirl and roar within, forming pearl-like elixirs under moonlight, joyously soaring from the Jade Pool paradise.
In dialogue with Elder Yueyu (an accomplished adept), it's revealed: golden light protects the body against evil, divine radiance transforms into jade flames, while lotus hearts condense frost blossoms. The luminous mind shines like morning sun, its brilliance dispelling lascivious energies. Mountain retreats (Tong's hermitage) nurture vast righteous Qi—cherishing these jade-grove cultivation opportunities.
Poetic exchanges with fellow practitioners Wu Yuansu and Chen Xuezheng emphasize: relinquishing official honors (hairpins and ribbons), forgetting clever stratagems. When the mind remains unmoved, one perceives the true origins of the moon-rabbit (yin essence) and golden crow (yang spirit). Though sensory faculties may decline (dim eyes and deaf ears), steadfast devotion better serves sentient beings.
The final teachings reveal essential techniques: the golden fluid (alchemical substance) must not be carelessly dispersed—maintain ash-like mental clarity (serene non-action). By circulating through the Ten Continents and Three Isles (energy channels), observing the Purple Mansion (upper Dantian) and Azure Vault (heavenly gate), the jade rabbit (yin energy) and golden crow (yang energy) naturally harmonize. Chen Xuezheng, understanding these transformative principles, already possesses the makings of immortality.
Note: The parenthetical "character dissection" refers to the original poem's wordplay—each verse's final character can be deconstructed to begin the next poem.
These poetic verses were composed by Daoist practitioners, expressing their mental states and cultivation experiences. The first poem speaks of casting aside worldly troubles and diligently mending flaws in one's practice. The movement of the heavenly Dao resembles a hand pushing forward—the author also recounts meeting Patriarch Chongyang (Wang Chongyang, founder of the Quanzhen school), discussing the principles of purity and simplicity while adopting a detached view toward the decay of the physical body.
The second poem, dedicated to Wei Yanzhou of Huang County, mentions recognizing the Three Radiances (sun, moon, and stars—an important concept in Daoist cultivation) and maintaining steadfast practice. Like flowers blooming naturally, golden lotuses unfold in unique realms. The Dantian (energy center where vital essence gathers) naturally coalesces, while humans and horses chase each other with the freedom of the wind.
The third poem, composed in response to Examiner Zhang, describes jade hairpins swaying in the wind—while Zhang frets over trivial matters, the author produces refined verses. It advises hooking and removing the Three Poisons (greed, anger, and delusion—a Buddhist concept adopted in Daoism) and avoiding pursuit of scattered thoughts. Preserving the luminous pearl within the "square inch" (the heart) in constant purity earns even the reverence of spirits and ghosts.
The fourth poem, presented to Zhou Binfu, leader of the Three Radiances Society, urges people to distance themselves from fame and fortune's temptations and begin cultivation early. One must decisively sever distracting thoughts in the heart and continuously tend the Three Fields (upper, middle, and lower Dantian), where precious jade will form naturally. Diligent practice requires no brute force—when merits are perfected, auspiciousness arises spontaneously.
The fifth poem, exchanged with County Lieutenant Wang Wulue, speaks of attaining true leisure through the interaction of Ren Water (a Neidan alchemical term) and returning after seeking the Golden Method (cultivation techniques). Far from worldly dust, one opens the Mysterious Pass (a crucial point in cultivation). Behind closed doors in reclusive practice, refining treasures under moonlight delights the divine, transmitting subtle principles for ascension.
The sixth poem, composed with Ninghai's Examiner Liu, describes joyfully leaving worldly pleasures for seclusion—"Who else might Huayang (possibly referring to Immortal Huayang) inquire about?" Keeping promises ensures constant companionship; breaking them makes following difficult. The Jade Rabbit (moon) travels late, the Golden Crow (sun) crows timely—immortal ascension comes with shifting steps as five-colored lotus thrones become naturally known.
The seventh poem, shared with Examiner Fan Shouxiang, tells of gathering spiritual Qi to form the elixir, transforming primordial Yang to illuminate the Nine Passes. With open gates free of vulgar concerns, the heart-mind finds true serenity in stillness. Golden intervals suspend cloud-feet as sun and moon intersect to reveal the original countenance. Sipping jade nectar freely, the poet's verse debts briefly find respite.
The final verse describes enlightenment lasting through the night while dwelling in a practice hut unlit by rush lamps. Official posts once invited demonic obstacles, but now immortal covenants form true bonds. Heaven and earth connect through Three Essentials (cultivation keys)—the Charming Maiden and Infant (Neidan terms representing yin-yang harmony) play joyfully.
This passage describes the states and realms that Daoist practitioners aim to attain during cultivation.
The first paragraph explains how cultivators refine their inner being through the six lines of the Yijing (hexagram lines used in divination), maintaining mental clarity to enhance wisdom. It's like discarding distracting thoughts to focus solely on cultivation. The term "drinking from the jade cup" uses the ancient ritual vessel gui as a symbol of purity, suggesting one should maintain inner cleanliness like drinking pure water.
The second section discusses the practice of advanced Daoist methods (the Mahayana path of cultivation), emphasizing the need for grounded effort without wasting time. Practitioners must kindle the "heart incense" (metaphor for focused intention) to open the body's energy gates. At profound stages of cultivation, even the sun, moon and stars become visible within the body's inner cauldron (referring to the Dantian). Those who truly comprehend these essentials will awaken like a lotus blossoming, free from ignorance and confusion.
The third passage mentions the assistance of "coiled tigers" (a Neidan term for genuine Qi) during practice, enabling fluid transformations like celestial beings. Practitioners must eliminate the "corpse worms" (three parasites believed to hinder cultivation in Daoist physiology), purify consciousness, and master the subtle methods of fire regulation (referring to alchemical temperature control). Through cultivating De (Virtue), one attains the state of serene Wuwei (non-action). The text concludes by urging fellow cultivators to swiftly transcend worldly attachments.
The entire passage elucidates Neidan (internal alchemy) methods and realms, emphasizing the crucial importance of mental purity and dedicated practice.
Source text: Kanripo 漢籍リポジトリ（KR5e0051）; Licence: CC BY-SA 4.0 · Report an error / feedback