《洞玄金玉集》Vol. 5

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) primarily discusses the self-discipline and cultivation insights of Daoist practitioners.

Having cultivated the Dao for eleven years, the author repeatedly emphasizes that to become an immortal, one must constantly reflect on their faults. One must not act against their conscience, follow unorthodox paths, be deluded by worldly temptations, crave others' admiration, forget the essence of cultivation, or neglect spiritual practice. Only by truly fulfilling these requirements will immortals come to invite you of their own accord.

During his travels in the northwest, the author met Li Dacheng of Huating and composed this poem for him, borrowing the rhyme scheme of Qiao Junzhang's verse while also encouraging fellow cultivators. The poem describes how he has distanced himself from worldly affairs, dwelling in secluded places free from the entanglements of family, fame, and fortune. Though the path of cultivation is arduous, sincere practice will ultimately lead to comprehension of the profound mysteries.

The author confesses that though he has not yet attained the Dao, he delights in purity and stillness, unenvious of wealth and glory. When composing poetry to express his thoughts, his mind is clear and bright. Through refining the Five Phases (Wood, Fire, Earth, Metal, Water) to cultivate the five viscera and forming the Golden Elixir (Jindan) within the body, he grasps abstruse principles beyond ordinary understanding. The Great Dao (Da Dao) is not inherently difficult to learn—what truly hinders progress is insufficient devotion. Only through diligent, unceasing practice and maintaining an unwavering heart can one perceive the wondrous realms of the mysterious.

A genuine cultivator can subdue dragons and tigers (symbolizing inner alchemical forces) and astonish ghosts and spirits. When exchanging insights with like-minded companions, the heart remains eternally open. Consuming spiritual herbs for cultivation far surpasses indulging in worldly delicacies. The author shares his experiences in stabilizing essence (Jing), vital energy (Qi), and spirit (Shen), aspiring to one day ascend to the Penglai Immortal Isles with phoenixes and cranes welcoming him. Finally, he exhorts fellow seekers to devote themselves wholeheartedly to practice, persisting with unwavering dedication for a hundred years as if it were a single day.

The Dongxuan Golden Jade Collection presents poems that reveal the mental state and essential methods of Daoist cultivation.

The first poem states: Cease constant longing for fame and wealth; maintain inner purity as if burning incense. There's no need to chant immortal scriptures all day—simply harbor equanimity in heart and act with clarity, and natural attainment will follow. If everyone could think as I do, would immortality still seem unattainable?

The second poem, dedicated to Chao Xuzi (Cao Zhen), contrasts "the weeping crimson leaf" with "the laughing ascetic" to express the grand vow of transcending life-death and delivering sentient beings. Practitioners must escape the bitter sea of worldly toil, abandoning restless striving. Cultivate in stillness when affinity allows; when it doesn’t, force nothing. Preserve inner serenity, and you’ll witness the "Chanü" (yin-spirit) dancing and the "infant" (yang-spirit) singing within. When refining the Golden Elixir (Jindan), rein in the "monkey-horse" (metaphor for restless Shen).

The third poem reflects on practice: A tranquil mind brings fewer dreams; purified intent summons auspicious signs. Inner Qi (vital energy) glows like scarlet brocade; elixir energy floats as light as violet gauze. When "tiger-dragon" (Yin-Yang Qi) grows wings and the "monkey-horse" stills, the "infant and Chanü" (Yin-Yang primordial spirits) harmonize, achieving the "embryonic immortal" (Neidan) state.

The fourth poem depicts the cultivation environment: An ancient temple to the east, a Daoist abbey to the west; green mountains southward, deep pools northward. Often discussing mysteries with fellow seekers, one who purifies both inner and outer realms naturally awakens to the Dao.

The fifth poem describes: Wearing straw cloaks in a wilderness hut, containing heaven-earth’s essence in practice, with Qi surging like dragons leaping and tigers pouncing. Though visited by farmers and merchants, I prefer discoursing on the Dao with companions. I urge others to abandon worldly burdens and awaken early.

The sixth poem, for the Magistrate of Huxian: Fame and profit are snares; disputes are cages. Better to gather herbs in mountains, following clouds and haze in cultivation. Angle idly, observe humanity, and soon perceive celestial secrets. With foresight, one surely penetrates the profound.

The seventh advises Scholar Yang: Life’s finest path unites study and cultivation. Imperial exams are empty; instead, probe mysteries and refine the golden elixir. Success brings ascension to immortal realms.

The final poem to Yao Xuanyu: See the body as illusory fusion of earth, water, fire, and wind (Four Elements); know true practice lies in refining form and spirit. At "dragon-tiger congress" (Yin-Yang union), inner tremors shake heaven-earth while wisdom brightens like the moon. Forget wealth, embrace simplicity, and wander freely. Nurture primordial Qi in breath, cultivate true nature in Shen—without a trace of falsity—to behold the supreme Dao.

These poems emphasize: Cultivation prioritizes purifying the heart-mind, seeing through fame-profit, and harmonizing Yin-Yang. Through Neidan practice, one ultimately achieves sublime unity of form-spirit and liberation from life-death.

Harmonizing with Zhao Gongchuo of Qiyang at the Palace Examination

The pursuit of the Great Dao (Dao) is not difficult—the key lies in single-minded cultivation. One must swiftly depart from worldly distractions (symbolized by the "fire courtyard," a metaphor for the red dust of mundane life) and avoid drifting with the current. Do not be like the short-sighted flies and snails; instead, aspire to lofty heights like the soaring swan. Only then can one naturally penetrate the profound mysteries and, within the heart, attain the freedom of wandering between heaven and earth.

For Duan of Guoxian County

Transcending material desires leaves no room for greed; in purity, one advances in cultivation. If the Qi of Wood (Liver) and Metal (Lungs) are separated by the Three Passes, the two energies of Heaven and Earth (Yin-Yang) will naturally merge. Regard the Bodhisattvas as kin and the immortals as companions. Be like the serene guest upon the blue lotus pond or the carefree wanderer within the Yellow Crane Grotto.

Twenty Chants: The Chant of Delusion and Awakening (For the Clerk Kongmu of Fengxiang Prefecture and Fellow Practitioners)

Toiling to support a family is exhausting; pursuing the Dao and cultivating immortality is the path of transcendence. Supporting a family demands outward seeking, while studying the Dao enriches the inward self. Supporting a family binds one to the suffering of rebirth, while studying the Dao liberates from the cycles of life and death. Though we are all the same in origin, the difference lies in awakening—or remaining unawakened.

The Chant of Sin and Blessing (Admonishing Fellow Practitioners)

Those who support families daily chase insatiable desires, while those who study the Dao often abide in contentment. Supporting a family burdens one with wife and children, while studying the Dao lifts one above worldly dust. Supporting a family creates karmic sin, while studying the Dao achieves immortal blessings. Sin and blessing are both self-invited—heaven and hell stand clearly opposed.

The Chant of Suffering and Joy (For Gao Mouke of Fengxiang Prefecture and Master Cheng)

Supporting a family is like enduring scorching torment, while cultivating the Dao knows no such burning affliction. Family affairs oppress and deplete the spirit (Shen), while Daoist practice regulates the meridians and vital energy (Qi). The burdens of family drag one down to the Yellow Springs (death), while the fulfillment of the Dao allows ascension to the Azure Heavens. Whether one chooses to support a family or study the Dao, suffering and joy are both self-chosen.

The Chant of Long-Term Perspective (For the Magistrate Wugong of Lintao Prefecture, Wulindai)

Family ties may seem worth clinging to—why call them a "fire courtyard" (a place of suffering)? If it is said the Dao cannot be cultivated, how then did Patriarch Haichan (Liu Haichan) attain realization and manifest his powers? I urge people to awaken early and recognize that studying the Dao requires long-term vision. Only by transcending worldly attachments can one attain true joy and restore the original pure essence.

The Chant of Departing the Dust (For Li Qingchang of Yufeng and Fellow Disciples)

Upon awakening, golden shackles shatter of themselves; in clarity, jade manacles break instantly. With skillful hands, loosen the reins of fame and profit; with sincere devotion, shatter the prison of desire. The sea of delusion cannot drown this body; the ocean of desire cannot drift this heart. Only by becoming one who transcends the dust of the world can the immortal fruit be cultivated beyond it.

The Chant of Fortunate Encounter (For Zhao Gongchuo of Qiyang at the Palace Examination and Fellow Practitioners)

Do not let the "heart-monkey and mind-horse" (restless thoughts) gallop wildly—naturally, the heart will settle in peace. Abandon arrogance, and the distinctions between self and others will dissolve. Cultivate the true nature (Original Spirit, Yuan Shen) within the body, and see through the illusion of the physical form. In the East, we are fortunate to meet Master Chongyang (Wang Chongyang); in the West, we prepare the "Dan-yang horse" (a metaphor for the readiness to cultivate the Dao, referencing Ma Danyang).

Carefree Chant (Written when Magistrate Gao Wugong of Lintao Prefecture sent a letter inviting me to Zhongnan's Ancestral Hut. Having vowed not to ride horses and finding the journey too distant, I composed this poem for him)

Only by casting off worldly fetters can one comprehend the Dao (the Way) and nurture wisdom. My mind remains ever tranquil and expansive, drifting freely like clouds and water. With hair loosely tied and a wine gourd slung casually over my shoulder, I wander so carefree that even my sash hangs untied. This is not just freedom for the body—the spirit, too, roams unbound.

The Chant of Walking the Path (Encouraging Disciples)

Bright moonlight bathes the frost-laden woods, while splendid carriages gleam with radiance. From the jade furnace rise auspicious coils of smoke, and in the golden cauldron, the elixir of immortality brews. Those who cultivate the Dao are not constrained by worldly rites—their hearts are serene, transcending the ordinary. Why trouble with household calculations? On the path of cultivation, all worldly ties are forgotten.

The Chant of the Three Marvels (A Self-Reflection)

Seeing through the illusory nature of this fleshly shell, one should seek liberation from this corporeal form. Even the glory of a high-ranking official cannot tame the true essence of the Three Marvels (Jing, Qi, and Shen). Purge distracting thoughts and banish the Three Corpses (malevolent spirits believed to reside in the body); cleanse the heart and align with the principles of the Three Powers (Heaven, Earth, and Humanity). The world chases fame and profit, but I alone marvel at the realm beyond worldly attachments.

The Chant of Attestation and Cultivation (Exhorting Disciples to Devotion)

To refine "lead" (symbolizing kidney water), one must first subdue "mercury" (symbolizing heart fire). Attaining mercury gives rise to lead. Realizing Buddhahood brings immeasurable merit, while cultivating the Dao yields profound mysteries. Immortals and Buddhas share the same principle—virtue (De) lies in dual perfection. Maintain unwavering focus at all times, for cultivation demands steadfast resolve.

The Chant of True Unity (Dedicated to the Great Master of Fengxiang's Yingxiang Abbey)

Only when the root of life is pure can one attain longevity; only when the heart is still can one achieve enduring vision. "Life" is another name for primordial Qi (vital energy), and "nature" is the designation of Shen (spirit). Qi is the mother of Shen, and Shen is the child of Qi. When mother and child unite, the state of "True Unity" is realized—and with True Unity, one transcends life and death.

The Chant of Expressing My Heart (Dedicated to Li Dacheng, the Recluse of Huating)

Begging for food merely sustains the body, but the heart and mind are devoted to the pure path of the Dao. The illusory union of the Four Elements (earth, water, fire, and wind) cannot manifest truth—only the primordial Qi can reign supreme. Cultivate the "moon of nature" (the luminous heart) and skillfully strum the "zither of the mind" (taming thoughts). Only by eradicating the Three Corpses and Nine Worms (malevolent influences within the body) can one escape the cycle of rebirth.

The Chant of Daily Practice (Dedicated to Zhang Dawu, the Lamp-Bearer of Huating, and Fellow Disciples)

Guard against wayward thoughts in the morning, and guard against them again at night. Refining Qi and nurturing Shen is the daily task; preserving the spirit is the constant practice. Ensure the harmonious interplay of dragon and tiger (water and fire), and never let the "monkey of the mind" (restless thoughts) run wild. Only then can one be an awakened sage, not a deluded dreamer.

The Chant of Strengthening the Root (Dedicated to Wang Daozheng of Longzhou's Youde Abbey)

See through the illusory body formed by the Four Elements, and cultivate that true nature of Suchness. To attain the luminous true nature, one must...

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) presents several poems that depict the Daoist practitioner's pursuit of a state of natural Wuwei (non-action) and serene freedom.

The first poem emphasizes the importance of stabilizing one's foundation in cultivation, maintaining inner purity and detachment from worldly disturbances to become a carefree wanderer. The author openly admits his disinterest in seated meditation or ritual techniques, preferring instead to roam freely in harmony with nature. He asserts that aligning with the Dao is fundamental, and the Wuwei method transmitted by his master holds the greatest efficacy.

The second poem, dedicated to Magistrate Mingwei of Huating, discusses refining one's mind and nature. It advises purging stubborn attachments and worldly desires, stilling delusions, and preventing passions from arising—this naturally concentrates Jing (essence) and Qi (vital energy). By preserving clarity and purity of heart, joy of the spirit arises spontaneously, ultimately leading to the attainment of immortality.

The third poem, written for Xiao Fangpan of Longzhou, describes the sudden awakening to enlightenment. In an instant, all worldly ties dissolve; the mind opens, and restless thoughts settle. The internal "dragon and tiger" (symbolizing Yin and Yang energies) harmonize effortlessly, Shen (spirit) and Qi stabilize, and the Golden Elixir (Neidan, internal alchemy) forms naturally—immortality is realized without deliberate pursuit.

The fourth poem, for Zhenyangzi Lailingyu, portrays liberation from worldly constraints. Worn robes replace finery; familial bonds and fame lose their grip, leaving one free to move unhindered. Though appearing destitute, the practitioner's heart soars above the clouds.

The fifth poem, dedicated to Li Zhenguo of Longzhou, extols the marvels of Daoist arts. It speaks of drawing celestial and earthly essences in stillness, erecting a cauldron in emptiness, shifting mountains and overturning seas, transforming landscapes, and attaining eternal life.

The sixth poem, borrowing the rhythm of "Shantang," employs celestial imagery—the sun and moon, Azure Dragon and White Tiger (two of the Four Symbols)—to depict the mystical state of Yin-Yang union in Quanzhen (Complete Perfection) cultivation.

The Ode of Non-Being teaches transcending the duality of existence and non-existence. While ordinary people cling to external things, the Daoist appears foolish yet embodies profound wisdom.

The Ode of Penetrating Mystery declares that encountering the true Dao and practicing it unveils celestial secrets. The cultivation of nature and life is not preordained but depends wholly on harmonizing Yin and Yang within oneself.

The Ode of Seeing True Nature describes the innate radiance illuminating the cosmos—a brilliance no painter could capture. Do not compare it to the moon, which waxes and wanes; true nature is eternally whole.

The final exchange with the son of Scholar Cao of Fangzhou (not elaborated here) reflects the Quanzhen Daoist ideal of natural Wuwei and serene cultivation. Together, these works embody the path of effortless harmony and inner clarity.

This scripture contains insights and admonitions from multiple cultivators, expounding on the realms and essential methods of Daoist practice.

Master Pang (Pang Degong, Eastern Han recluse) transcended the bonds of life and death, joyfully relinquishing worldly attachments. Practitioners should steadfastly maintain their original aspiration while preserving a tranquil mind. When the Jin Dynasty Daoist Wanyan Nifuhai was in deep meditation, he heard four verses descending from the heavens: "True cultivation requires no forced scripture recitation—the sacred texts flow naturally within the heart. No need to climb towers seeking the Dao—the Dao realm manifests spontaneously. Seeing through the nature of one's homeland brings genuine liberation. When the field of mind is cultivated to perfection, formal practice becomes unnecessary."

Another passage describes how adepts integrate the Dao into all activities—walking, standing, sitting, and lying down—while employing great compassion to deliver solitary souls from hell realms to celestial liberation. The true Dao isn't sought externally; like the rare blue lotus blooming in fire, it manifests through nurturing the precious vase of compassionate heart, thereby solidifying one's Daoist resolve.

Upon reaching the absolute realm beyond hometowns and villages, compassion arises spontaneously. The admonition given to Magistrate Zhang Si of Huating advises: "True joy lies in remaining unstained by worldly ties, unattached to appearances, and abiding in serene Wuwei (non-action)." For the spiritual youth Zhang Shouqing of Fengxiang Prefecture, the teaching reveals: "The great Dao is eternal and indestructible; those who awaken preserve both their nature and life essence."

The exhortation for Magistrate Miao states: "Transcend worldly dust, comprehend the principles of the Three Realms and Six Paths—nurturing Qi (vital energy) and perfecting Shen (spirit) leads to immortal attainment." For two cultivators from Longzhou, the teaching emphasizes: "Purify heart and intention, cultivate Qi and perfect Shen—when merit manifests, immortality is naturally achieved." Disciples are warned to abstain from desires like wine, lust, and material pursuits while abandoning sorrowful thoughts—these being non-Dao cognitions.

True spiritual freedom is an unstained mind liberated from triple-world constraints. When heart-nature becomes pure, true Qi flows continuously as spiritual light appears. At cultivation's pinnacle, one's nature and life become crystal-clear like frost spheres, with heart-nature perfectly integrated like alchemical completion. If practitioners lack clarity in spiritual vision or dullness in heart-nature, the root cause lies in insufficiently focused practice.

The concluding verses emphasize: "Immortal cultivation requires severing all worldly ties while never forgetting the initial resolve—persevering until life's end. Upon accomplishment, one's nature and life become limpid as clear breeze and bright moon." This encapsulates the essence of the fifth scroll of the Dongxuan Golden Jade Anthology.