《洞玄金玉集》Vol. 6

The poems from the Dongxuan Jinyu Ji reveal the transcendent lifestyle and cultivation realm of Daoist practitioners.

The first six-line poem depicts a hermit’s existence: I keep a pot of fine wine, reserved only for sharing with kindred spirits. Watching the bustling crowds in the mundane world—how could they compare to this carefree old man of the mountains?

The second poem portrays an elderly man fond of drink: I spend my days in a tipsy haze, and between bouts of drunkenness and sobriety, people often ask about my ancestry. My forefather was the venerable elder Fu Feng Xinsou (his given name was Jue, courtesy name Xinsou).

Next is a poem dedicated to Magistrate Wei of Longzhou: Fond of sipping the immortal wine of longevity, I yearn for the wondrous realm of emptiness. Taking my original mind as the teacher in cultivating ritual, I become a pure practitioner detached from worldly concerns.

In a poem matching the rhyme of Lecturer Hu, it reads: The world’s ornate rhetoric cannot compare to silence, for within stillness, one grasps the most profound truth (the character for "silence" [默] is composed of "black" [黑] and "dog" [犬]).

The poem praising Master Shi vividly describes the cultivation of an enlightened adept: Master Shi encountered Chongyang Zhenren (Wang Chongyang, founder of the Quanzhen tradition) and received the true transmission of the Mysterious Yellow Dao. Internally refining the Golden Elixir (Jindan), externally transcending the mundane, he attained the state where water and fire harmonize, sun and moon shine in unison. During practice, the dragon chants from the Li position (the trigram representing fire), the tiger roars from the Kan chamber (the trigram representing water), balancing metal and wood, uniting the infant (original spirit, Yuanshen) and the maiden (original essence, Yuanjing). After ingesting the Golden Elixir, he comprehended its true flavor; when the divine elixir coalesced, radiance burst forth. Finally, celestial immortals descended to welcome him, manifesting auspicious signs. After three days of song and dance, he bid farewell to his neighbors, declaring his return to Penglai, the isle of immortals. Back in his hermitage, he sat peacefully and transformed. A crowd gathered to witness his liberated true nature ascending to the ranks of the transcendent.

The "Song of Salvation," borrowing Su Dongpo’s rhyme scheme, reads: My mind clings to nothing, remaining unshaken wherever I dwell. Focused on inner cultivation without outward seeking, I forget all worldly ties and constantly turn inward. Free and unfettered, I wander at ease, content in humble purity. My body, like a wild crane, bears no burdens; my heart, like a lone cloud, remains untainted by dust. No need for forced meditation—idle chatter passes by my ears. When asked to perform rituals for salvation, I decline repeatedly, yet find it hard to refuse. Setting up an altar for the rite, I fast daily—this is no lowly task. Silently reciting the true scriptures, compassion arises; with one shout, the gates of hell burst open, freeing souls from their shackles. Through this merit, they ascend, borne by auspicious clouds to the Jasper Pool. I see all worldly affairs as illusory, yet people cling to them in delusion.

This scripture contains two acrostic poems that convey the core Daoist teaching of cultivating virtue. The first, "Song of Compassionate Grace," speaks of a practitioner's merciful heart: After encountering Chongyang Zhenren (Wang Chongyang, founder of Quanzhen Daoism), I became so devoted to emulating the patriarch that I neglected even my disheveled attire. Like goats abstaining from roadside weeds to maintain purity, I resolved to follow the Dao at thirteen. Years of practice have dissolved distracting thoughts, while accumulating virtue through good deeds nurtures compassion—prompting me to tirelessly guide others. With a purified heart and harmonized breath flowing continuously, I cultivate genuine Qi in the dantian (lower abdominal energy center). Helping the poor without concern for tattered robes, I shun fame and profit, abstain from gossip. When crimson auroras signal celestial signs and cranes descend to greet me, I vow to liberate wandering souls, sincerely beseeching the patriarch to bridge realms so orphaned spirits may ascend.

The second poem, "Song of Universal Salvation," depicts advanced cultivation: Moonlight cascades like water over beams, as the crow (Yin) and jade rabbit (Yang) harmonize. Sincere adherence to the Dao reveals true joy; a tranquil mind unlocks profound mysteries. These teachings originated from Zhongli Quan and Lü Dongbin (two of the Eight Immortals), transmitted to Wang Chongyang. I (Shan Tong—Ma Yu, Chongyang's disciple), having received this lineage, witness jade maidens dancing in caverns. During my Shaanxi retreat, apes paused and horses halted as dragon-tiger communion (Neidan term for Yin-Yang balance) occurred. Receiving salvation documents from Shandong, I donned ritual robes to perform rites for my homeland, dedicating merits to its liberation.

Both poems emphasize: Wealth must align with righteousness—ill-gotten gains cut like blades. True practitioners hold fast to their original resolve through steadfast cultivation. At advanced stages, apparent non-perception conceals profound insight—the dharma body manifests formlessly, the dharma drum resounds soundlessly. Every interaction embodies the Dao's wonder, revealing celestial grace spontaneously. When all directions yield esoteric understanding, why doubt one could emulate Ma Yu of Fufeng in achieving immortality? Penetrating this mystery reveals Penglai's paradise lies within reach.

The passage contains two Daoist cultivation poems. The first describes a requiem ritual for deceased souls, while the second conveys insights into spiritual practice.

The initial poem recounts how a fellow practitioner from Zhiyang invited the author to preside over a ceremony to liberate wandering spirits. The author explains that as a hermit devoted to pure cultivation, he seldom participates in such rituals. Yet moved by compassion, he silently prays to his teacher Chongyang Zhenren (Wang Chongyang, patriarch of the Quanzhen tradition), beseeching him to break the shackles of hell. May the sins of departed souls be absolved, allowing them to ascend through the celestial gates of the Purple Palace (the Daoist realm of immortals) to enjoy eternal radiance and true joy—as if drinking immortal wine in the Everlasting Spring Grotto.

The second poem uses Chongyang Zhenren's quest for the Dao as a starting point to expound cultivation essentials. Practitioners must relinquish worldly attachments ("abandon the infant-child"), and after comprehending profound mysteries, still refine their physical form. Through the neidan (internal alchemy) technique of "extraction and replenishment" (regulating internal yin-yang), one achieves cosmic harmony ("the flying crow and running hare" symbolize solar-lunar cycles). Eliminate desires and afflictions to maintain mental purity, nurturing the golden flowers and jade trees (metaphors for alchemical achievements) within. Keep the flame of wisdom ever-bright and the waters of spirituality unexhausted through dual cultivation of nature and life ("life-lamp" and "nature-candle" represent physical and spiritual refinement). Seek fellowship with like-minded adepts to conquer the Three Corpses (malevolent spirits residing in the body) and Six Thieves (sensory desires), ultimately mastering the microcosm ("the gourd's interior" symbolizes the human body).

Rich in neidan terminology, these verses emphasize serene cultivation and the unity of spiritual-physical practice, using internal alchemy to transcend cyclic existence.

This scripture primarily expounds on Daoist methods for cultivating inner nature and practicing Neidan (internal alchemy), which can be understood through several layers of meaning:

The first section reveals essential cultivation techniques. Practitioners must reverse ordinary human desires as though inverting the sun and moon's course, practicing naturally in secluded mountain caves. One must relinquish worldly attachments and dissolve egoistic clinging, allowing the spiritual elixir (Neidan) to coalesce within the jade cauldron (Dantian), like an embryonic immortal dancing upon jade terraces. Seeing through the entanglements of fame, profit, and mortality while penetrating worldly illusions, the cultivator maintains a body still as withered wood and a mind calm as dead ashes during practice, ultimately refining the nine-cycle golden elixir (Jiuzhuan Jindan) to ascend to Penglai's immortal realm.

The subsequent passage details concrete methods for self-cultivation. Like tethering the wild horse of intention and chaining the monkey of mind (metaphors for restless thoughts), one must control mental fluctuations, abstain from greed, restrain selfishness, and practice careful speech. Amid worldly busyness, maintain inner purity while nurturing benevolent De (Virtue), thereby dissolving calamities. Understanding yielding and enabling others constitutes the path to immortality.

Then it describes advanced meditative experiences. When the "Ten Perfections" (internal cultivation achievements) reach completion, extraordinary sensations manifest throughout the body: iridescent light flows through the neck, eyes become radiantly clear, ears resonate with celestial harmonies, the nose channels jade-pillar breath, the mouth produces sweet nectar, heart-fire circulates, the Yellow River below the navel (Ren and Du meridians) reverses its flow, and the Five Phases (Metal, Wood, Water, Fire) interact dynamically—achieving the state of human-heaven unity.

The concluding verses emphasize cultivation essentials: transcend fame and profit to mend the foundation of longevity. Practice requires death-like stillness while alive, harmonizing Qi to nourish Shen (spirit). Dao study demands single-minded devotion, recognizing that illuminating inner nature surpasses intellectual brilliance. True cultivation erases egoistic appearances and forgets human sentiments, maintaining spiritual purity amidst worldly dust while penetrating the mysteries of Yin-Yang transformation. The crux lies in heart-mind cultivation, apprehending the profundity of dual cultivation of nature and life (Xingming Shuangxiu) through serene stillness.

The path to immortality through cultivation hinges on unwavering determination, just as a stone maiden playing the flute can summon phoenixes to dance, or a clay ox entering the sea can harmonize with tigers and dragons. The cultivator must refine themselves like striking a dragon’s horn to awaken the golden infant (referring to the vital essence within) or mounting a tiger’s waist (symbolizing mastery over the body’s Yang Qi). Before the halls of the Jade Pool (a celestial realm), azure phoenixes dance, while white cranes soar in the Langyuan (a divine palace)—these are the visions of one who attains immortality.

The cultivator carries a three-foot azure serpent sword in their sleeve (representing the tool to sever worldly attachments) and refines the Nine-Cycle Reverted Elixir (the pinnacle of Daoist Neidan practice) within their belly. They gather crimson snow (the refined essence produced during cultivation) in the Palace of Blue Mists and admire the red pines (symbolizing immortal beings) before the cliffs of jade. A tranquil mind ascends to the heavens, while a chaotic heart descends into hell. To reverse the cosmos requires the power of Wuwei (non-action), and the creation of all things depends solely on the work of purity.

A single flick of the sleeve sweeps away worldly dust, and the coalescence of the three elixirs (Jing, Qi, and Shen) transforms one into a Great Luo Golden Immortal. Only by grasping the original nature can one behold the true face of the Primordial Heavenly Lord (the supreme deity of Daoism). Eliminate the Six-Six Yin Qi (symbolizing impurities and distractions) and gather the Three-Three Yang Qi (representing pure Yang energy) to manifest spiritual clarity. Return the "cloud roots and water bones" (metaphors for the body’s refined essence) to the golden cauldron (the Dantian), and let the "mercury marrow and lead essence" (Neidan terms for Yin and Yang energies) gather in the jade furnace (the inner alchemical crucible).

Cast aside the mountain of self and break through the dragon-tiger lair (a critical point in cultivation). Trample the tortoise and serpent (overcoming Yin forces) and harmonize the dragon and tiger (balancing Yin and Yang). For the "charming maiden and infant" (Neidan terms for Yin and Yang energies) to play within the cauldron, the sun and moon (symbolizing Yin and Yang) must dwell together in one palace. The refined gold in the cauldron radiates five colors, while the exquisite jade in the furnace condenses the three lights (sun, moon, and stars).

The hare runs and the crow flies (the passage of time) into the sea of Qi, while the dragon’s roar and tiger’s cry (inner sensations during cultivation) enter the divine capital (the mind). Lock the "heart monkey" (restless thoughts), and the "mind horse" (wandering intentions) will not stray. Subdue the celestial pivot and earthly axis (key points in the body) and reverse the tiger of Kan and dragon of Li (adjusting Yin and Yang). The heart monkey and mind horse hinder the path, but when the tiger coils and the dragon entwines (Yin and Yang in harmony), truth is revealed.

Fewer attachments in the heart mean fewer sorrows; more dust on the nature means more suffering. What appears to exist is not truly existent; what seems absent is not truly absent.

Later, the text mentions Ma Yu (one of the patriarchs of the Quanzhen School) and the monk Zhu Lüshi testing Fan Shouqing at the Hall of Three Teachings north of the city. One day, while sitting in meditation with incense burning, Master Wang arrived carrying a zither and played until sunset, performing the "Returning to the Mountain Melody" from the Qin Cao, as Ma Yu harbored the desire to return to his true origin.

The final lines state:

"Those who achieve Wuwei can accomplish all things;

Those who embrace unknowing can comprehend all truths.

Who, knowing this, would not act?

Who, acting upon it, can truly understand?"

The wind sighs, leaves flutter and fly,

Wild geese cry, southward they hie.

Lamenting how time hastens human decay,

Yet clinging to folly even in death’s sway.

Grieving how the soul yearns to flee,

The will crumbles in misery.

Worldly disputes are hard to sever—

Better to return to the green hills forever."

In the mountain at night, the bright moon glides over emerald peaks; at dawn, it quietly vanishes. When hungry, I feast on rosy clouds; when thirsty, I drink from mountain streams. Cut off from the mundane world, none know of my existence—and since none know, there's no need for deliberate action.

When this ordinary heart is utterly stilled, how could doubts remain? Suddenly, two radiant lights appear from the Celestial Court (the highest Daoist paradise), soaring to the Three Palaces (upper, middle, and lower Dantian) to wander the Purple Tenuity Star Palace (the central axis of the Northern Dipper, symbolizing the supreme celestial realm).

In the year Guimao, Master Danyang Zhenren (Ma Yu, one of the Seven Perfected of Quanzhen) abruptly took up his brush and wrote this "Ode to the Abandoned Form." That very year, he indeed shed his mortal shell like a cicada and ascended to immortality. Thus, this ode was preserved in the Collected Gold and Jade of Dongxuan.

The scene of his ascension was profoundly wondrous: the protective divine light shone with extraordinary brilliance, while auspicious beasts guarded his path amid wind and clouds. How magnificent this realm of perfected ascension! Casting off the mortal body to attain eternal life—his hair dark as raven feathers, his cheeks rosy, his skin pure as jade—it was like a dragon molting its bones or a golden cicada shedding its shell. There was no need to forcibly alter his innate nature; why cling to physical form? Only his robe and cap remained, serene as if in slumber, reclining on a bamboo mat as he returned to the Origin.

This path of ascension led straight to the azure heavens. Qilin beasts followed crimson banners, while phoenixes drew vermilion immortal chariots. Jade pendants chimed, and phoenix-cry bells rang as he trod the void, strolling upon clouds to receive the decree of the Celestial Worthy, ascending directly to the Jade Radiance Palace (abode of the Primordial Heavenly Worthy). The celestial road stretched endlessly as the immortal soared, striking golden stones and scattering blossoms, burning sacred incense. Divine music shook the Three Realms (Desire, Form, and Formlessness), while beings from the Ten Directions (four cardinal and intercardinal directions, above and below) came to pay homage. Demonic hordes bowed in reverence, and the Six Ding guardian generals gasped in awe. His spiritual achievement was complete, blessed and free from calamity. Gazing back at the pines and cypresses of the human world—what longevity could they claim? Mountains will crumble, seas will turn to fields, yet those who attain the Dao endure as long as Heaven and Earth, eternally ranked among the immortals.