《洞玄金玉集》Vol. 8

This passage contains several Daoist cultivation admonitions rendered in modern vernacular. Here is the breakdown:

On "The Battle of Cultivation": Spiritual practice is like warfare—one must conquer all desires with unyielding will. Subdue the inner demons of wine, lust, wealth, and ego-attachment like a vigilant warrior. Only by comprehending the truth of carefree poverty and abandoning laziness can one attain the dustless, flawless state. Refine the True Fire of Longevity (Neidan term for primordial Qi) through the Seven Returns and Nine Reversions (Neidan circulatory cycles) until achieving the Golden Elixir. Maintain compassion and non-contention to hasten ascension.

To Su Xuan (Cloud Wanderer): Master Su, cease wearing your hair loose beneath that Huayang headscarf (Daoist headgear). Journey to Jiufeng Mountain to preach in my stead—roam northwestern immortal peaks to spread teachings and establish our tradition.

Admonishing fellow disciples: Brother Ma Feng (Ma Yu, one of the Quanzhen Seven) still hasn't grasped the mysteries—his mind remains clouded. Delay no longer! Leave my side to seek enlightenment, following true masters on the orthodox path.

On transcending worldly bonds: Break free from society's snares—even if appearing disheveled like a fool, blind-eyed and deaf-eared. With golden arrows and jade bow (metaphors for cultivation tools), the wooden man (practitioner) pierces the Crystal Palace (breakthrough point), reaching Penglai's immortal isles directly.

To Wuwei Zi of Zhongtiao Mountain: With will as sword and wisdom as blade, split stubborn rocks to reveal the golden turtle (obstacle breakthrough). Sporting among lotus leaves, leaping emerald waves—drinking knife-shaped elixirs surpasses fine wine. The Six-Three Noble (alchemical term) dons crimson robes, fastening cloud-sashed belt ten thousand times.

For Painter Wang of Huazhou: Master Wang excels at portraiture, obsessing over others' likenesses while forgetting himself. Awaken from delusion—roam free singing Daoist ballads, attaining leisure and true realization.

Advising the Serene Wanderer: Abandon stubbornness and folly; shun illusions and stinginess. Forsake worry and shame—heed my words to seek the Dao (Chang'an as metaphor). Carefreeness brings true joy; preserve serenity to crystallize the Golden Elixir (Neidan term).

To Xie Jingren of Lantian: Relinquish attachments and cravings; banish idle sorrow from your heart. Maintain natural ease in walking, standing, sitting, lying—this is true practice. Tame the mind-monkey and idea-horse (distracting thoughts), forge the Frost Sphere (Neidan), and ascend directly to the Ten Immortal Isles.

For Attendant Li (fragmentary text, presumed cultivation advice following pattern).

These verses employ abundant metaphors emphasizing detachment, conquering inner demons, and diligent Neidan practice—core Quanzhen teachings delivered in straightforward, folk-inspired language.

The foreman Zhang toils day and night, his exquisite craftsmanship only bringing endless troubles. Would it not be better to heed my advice—leave this chaotic nest behind? Cultivate the harmonized Qi (the balanced life energy of Yin-Yang) in tranquility, and only then can you realize the true Dao, ultimately ascending to the Great Luo Heaven (the highest celestial realm in Daoism).

A Poem for Three Fellow Daoists of Zhongnan Mountain:

Zhang Qian, Tian Muzi, and Li Gongshi—how can you fathom the profound mysteries of the Dao while clinging to worldly attachments? Better to withdraw from the mundane and plant golden lotuses (symbolizing cultivation achievements) at the Immortal Gathering Manor by the sea and sky. When your practice reaches completion, your spiritual radiance will shine like the full moon.

A Poem for Immortal Jia of Sanshui County:

Amid roaring flames and scalding waters, there lies a bone-piercing coolness. This exquisite mystery (referring to the internal alchemy’s fire control) gives rise to wondrous fragrances and auspicious light, condensing like crimson frost. In the end, it nurtures the immortal embryo (the highest stage of Neidan practice), as solemn as standing before the Jade Emperor.

A Poem for the Three Masters Bi of Liquan County:

Do not seek outwardly! The truth cannot be found in the external world. True cultivation lies in internal nourishment (regulating Jing, Qi, and Shen) and inner refinement (spiritual cultivation). When your heart is as serene as still water and drifting clouds, your inner radiance will naturally manifest, and your countenance will become dignified and complete.

A Reply to Xiao Fangpan of Longzhou’s Inquiry:

Regarding foretelling a child’s gender or misfortunes—maintain a pure and virtuous nature; why bother with incense and fasting? Simply cultivate the transcendent foundation of internal alchemy (Neidan), free from cunning thoughts, and you will naturally bring forth offspring of extraordinary wisdom.

A Chain-Verse Poem:

Repair this bodily vessel, stabilize the spiritual embryo (the coalescence of Jing, Qi, and Shen), and nurture a pure and free "child" (referring to the primordial spirit). Most of all, beware of lust and wealth—they defile this sacred ground.

For Magistrate Wanyan of Huating County:

The magistrate’s daughter, just twelve years old (twice six), is pure-hearted and yearns for cultivation. May the true Dao grant her enlightened life; when her merits are fulfilled, she will ride auspicious clouds to pay homage to the higher immortals.

Deputy Li of Mizhou Requests a Staff:

To whom shall this divine longevity staff (a Daoist ritual object) be given? To the deputy of Longxi, who parts the red dust. It aids in escaping the sea of suffering, ever by one’s side like a dear companion, subduing the restless mind (symbolizing distracting thoughts) and piercing illusions to reveal the true self.

Another Poem on the Staff:

The divine longevity staff is offered to the lady, helping her sever worldly entanglements. Supporting her steps out of the abyss of desire, it shatters attachments into the path of the Dao. Striking awake the dull and preserving clarity forever, it lifts the moon to illuminate the ultimate truth.

Admonition to the Fivefold Assembly Disciples:

An impartial heart naturally prolongs life; refining the Seven Treasures (seven essential elements of Daoist practice) gathers the Three Lights (essences of sun, moon, and stars). When you fully comprehend the teachings of Quanzhen, you will....

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) contains several poetic exchanges between Daoist practitioners, focusing on cultivation insights and admonitions.

The first poem, addressed to Yu Qingyi of Ninghai Prefecture, speaks of the ineffable mystery of the Dao, warning against letting the "mind-monkey and thought-horse" (metaphors for restless consciousness) run wild. It advises that sincere incense offerings to sages will create virtuous affinities. By deeply contemplating life's origin and awakening spiritual awareness, one may attain immortality.

The second poem, for Ma Yangao of Wendeng, uses "longevity wine" and "cup of bliss" as metaphors for cultivation's benefits—potent enough to cure all ailments. It encourages cherishing luminous moments at the "Fragrant Mountain Gathering" (likely a practitioners' assembly), returning home like drunken immortals chanting beneath the moon.

The third poem, to Master Zhang Wuchen, depicts an untrammeled cultivation life: riding "cloud-steeds" (transcendence), singing unrestrainedly, indifferent to others mocking one's eccentricity. Understanding the mysteries of "six-six and three-three" (Daoist numerical codes for Yin-Yang transformations), it speaks of gathering profound truths without attachment.

The Linjiangxian lyric describes seeking the "Gengxin" (west, representing Metal phase) to complete cosmic creation. Maintaining purity preserves a childlike countenance. Cultivation requires inner-outer alignment like "true water" (primordial Qi) circulating endlessly. Missing an encounter with sages signifies karmic conditions requiring breakthrough at the "Three Passes" (key Neidan stages).

Another acrostic poem on "wood" portrays spirit (Shen) and Qi intertwining like jade while seated firmly on a blue mule (immortals' mount). With heart returning to enlightenment and lead-mercury (Neidan alchemy) mutually generating, one reaches serene realms, soon to ascend.

Two Qingxin Jing (Mirror of Clarified Heart) pieces recount the poet's early days as a hermitage keeper, diligently hosting fellow cultivators while gradually awakening beyond worldly ties. Later, a master's guidance inspired dedicated teaching to lead the deluded back to Penglai's immortal abode.

The concluding Deyu (Fortunate Encounter) chapter describes meeting "Wind-Immortal" (possibly Lü Dongbin) to discuss Dao—thenceforth abandoning spouse, children, and worldly attachments. This reflects classic Daoist monastic ideals emphasizing transcendence of mundane bonds.

This passage speaks of the mental state required for Daoist cultivation—one must relinquish worldly desires and focus wholeheartedly on spiritual practice. Like a true hero with unwavering resolve, one must wield the sword of wisdom to sever attachments to wine, lust, wealth, and anger (the four worldly distractions) in order to attain the state of "fetal immortality" (a Neidan term referring to an accomplished cultivator).

One must abandon familial ties, see through the shackles of fame and profit, and roam freely like solitary clouds or wild cranes. Embracing a life of quiet solitude and simple poverty, forsaking arrogance and pride, the practitioner devotes themselves to refining the elixir. By purifying the spirit (Shen) and refining lead and mercury (Neidan terms symbolizing Yin and Yang Qi), one eliminates turbid Yin energy, allowing pure Yang Qi to flourish. In this way, the miraculous elixir is formed, bringing the hope of ascension to the immortal isle of Penglai.

Looking back to the early days of leaving worldly life, one was as reckless as a tiger descending a mountain, quick to anger and eager to display prowess. Though versed in medicinal prescriptions and healing arts, true Daoist energy (Qi) was lacking. Now, understanding the necessity of cultivating patience and forbearance, one refrains from anger, maintaining a mind as pure and tranquil as ice and snow.

Constant self-reflection is essential, particularly regarding the transgression of revealing heavenly secrets (the mysteries of Daoist practice). Recognizing faults, one must correct them, using the merits of cultivation to make amends. Abiding in a state of Wuwei (non-action), nurturing compassion, one prays for the sages' forgiveness.

The dwelling place of cultivation is described: a cloud-veiled hermitage surrounded by lotus ponds, pines, cypresses, and weeping willows, far from worldly clamor. Guarded by the Azure Dragon and White Tiger (Daoist directional deities), the Jade Maiden and Golden Infant (Neidan terms for refined Yin and Yang Qi) harmonize naturally, transcending creation to form the divine pearl, awaiting the sages' awakening touch.

Finally, though the capital city of Chang’an may be prosperous, those with true understanding know that cultivation is the root. Half its people engage in commerce, while the other half refine their vital energy (Qi). Those who live long are often those who early comprehended cause and effect, maintained pure hearts, and cultivated vast virtuous connections.

The poem "To Fellow Disciples" addresses Tan, Liu, and Qiu, three senior brothers, depicting their ascetic life clad in deerskin robes. Ma Yu (Changchunzi) notes that these fellow disciples have all realized the true essence of cultivation through "three awakenings and one communion" (referring to the harmony of eye, ear, and heart perceptions with the Dao), vowing to universally deliver sentient beings. The phrase "clad in deerskin" alludes to their emulation of ancient immortals' simple practices, while "twin topknots" describes the typical hairstyle of Daoist priests.

"To Ironworker Li" recounts the awakening of a blacksmith from Longxi. In the heat of summer, this ironworker still hammers at his furnace, his body scarred by flying sparks, sweat and blood mingling. Ma Yu laments: When will such toil end? Better to turn toward the Daoist path for liberation. The latter section uses "resolute as cutting nails and iron" to describe the determination in spiritual practice, stating that once worldly entanglements are severed, the mind becomes as clear as a "jade vase," awakening to the primordial spark of spiritual clarity.

"To Elder Cheng" documents Ma Yu's guidance for an elderly man surnamed Cheng, who had six sons. Ma Yu cleverly compares them to the "six thieves" (a Buddhist term referring to the sensory distractions of eyes, ears, nose, tongue, body, and mind), urging him to see through familial attachments. The phrase "reining in the horse and monkey" refers to taming the restless mind, while "harmonizing dragon and tiger" is a Neidan (internal alchemy) term denoting the balancing of Yin and Yang. The ultimate goal is to refine the elixir (neidan) and ascend astride a phoenix.

"To Zhou the Seventh of the Capital" admonishes a wealthy merchant from Chang'an. The Zhou family was once among the city's richest, yet their fortune collapsed within a decade. Ma Yu uses this to illustrate the illusory nature of fame and wealth, spurring Zhou to renounce worldly pursuits and commit to the Dao.

"To Senior Brother Qiu Changchun" is a responsive poem addressed to Qiu Chuji (Changchunzi). Ma Yu writes of his own love for water and Qiu's preference for mountains, yet notes that such external inclinations pale beside the importance of "purifying intent and clarifying the heart." Alchemical terms like "the meeting of Kan and Li" (water and fire in equilibrium) and "the maiden and infant" (referring to Yin and Yang energies in Neidan practice) describe the state of harmonizing opposing forces to crystallize the Golden Elixir. The closing note, added by Ma Yu himself, states that this playful verse aims to awaken those still deluded.

"To Young Immortal Li" takes the form of a palindrome poem, guiding a Buddhist monk surnamed Li in Daoist practice. It emphasizes comprehending profound mysteries and maintaining a serene mind through the discipline of "subduing the heart and sweeping away dust" (quelling distractions and eliminating impurities), essential for grasping the esoteric workings of "jade coursing and gold flying" (where jade represents kidney Qi and gold lung Qi, symbolizing the internal circulation of vital energies).

The practitioner must first discipline the eyes—refrain from gazing at women, and firmly control the wandering mind. Restrain those scattered thoughts that dart about like wild horses or mischievous monkeys, gradually dissolving them. Release self-attachment, and matters will naturally become simple and pure. Content yourself with humble circumstances, wandering free and unfettered, yet strictly adhere to both worldly laws and the principles of the Dao, never transgressing them.

Advice for Li Fashi of Western Hermitage:

Fashi Li, heed my counsel—do not torment yourself over the suffering of others. Saving yourself is the fundamental task. Brighten the lamp of your heart (original mind), letting its radiance illuminate the inner palace (the body). When the Great Elixir (the highest achievement in Neidan practice) is perfected and your cultivation complete, the Spiritual Child (original spirit) will manifest of its own accord. Then, the Purple Writ and Jade Summons (celestial edicts) will arrive, beckoning you to the jade terraces and immortal gardens.

Words for Master Yan:

A true hero stands firm as a martyr, resolute and unwavering in cultivation, never looking back. Even in adversity, hold fast to your aspiration, comprehending the profound mysteries in stillness. When sun and moon shine together, and dragon and tiger meet (terms symbolizing the harmonization of Yin and Yang), drink the "knife and spoon" (elixir), nourish the Divine Elixir, and you will penetrate the profound teachings of Patriarch Chongyang (Wang Chongyang).

Exhortation for Aunt Hou Mingyi:

Aunt Hou has finally awakened to the truth, beginning her cultivation and restoration at sixty-nine. Though others say it is too late, Patriarch Ma Danyang taught that as long as one breath remains, the original spirit can be stabilized. First, subdue the "heart's monkey and mind's horse" (restless thoughts) through diligent practice, and naturally, your nature and life (the dual foundations of Daoist cultivation) will settle. In the end, you will ascend to immortality.

Zhang the Immortal of Jingzhao Quanzhen Hermitage:

As both master of the hermitage and alms-seeker, he shoulders two roles alone. Single-handedly, he builds a retreat, praying to the benefactors of Chang'an. In cultivation, distinguish primary from secondary—understand that Jing (essence), Qi (vital energy), and Shen (spirit) are the true masters of the body. Grasp the root of nature and life, swiftly realize the source of the Dao, and become the master of a grotto in Penglai, the isle of immortals.

Advice for Master Li of Chang'an:

Master Li is stubborn, the most difficult disciple beneath the Quanzhen Hall. Though taught cultivation, he disdains the methods of serene Wuwei (non-action), preferring instead to till the fields. Repeatedly, I urge him: recognize the five-colored auspicious clouds (signs of celestial favor), and naturally, you will plow the seeds of Dao, making purple mushrooms (symbols of immortality) bloom with divine light. Thus, you may return to Penglai's fairy isles.

For Xue Daoqing:

Cultivation demands careful refinement—the pure "family tradition" (practice method) is the wondrous Dharma of the Great Vehicle. Apply true effort in Wuwei and non-striving, polish the mirror of the heart (original mind), and naturally, you will illuminate the mind and perceive true nature, transcending all. This not only saves yourself but uplifts nine generations of ancestors. Wander carefree in Penglai and Yingzhou, your robes as majestic as a Bodhisattva's.

For Master Liu.

This recounts the stories and spiritual states of several cultivators. The black ox and white calf chasing each other in the depths of Caoxi (where the Sixth Chan Patriarch Huineng taught) symbolize the harmonization of Yin-Yang in spiritual practice. The cultivators transcend worldly dust, using moonlight as their bed and rosy clouds as their blanket, distancing themselves from mundane vegetation while absorbing the Qi of heaven's three luminaries (sun, moon, and stars), having abandoned nine worldly desires.

The accomplished mother and child (representing the union of lead and mercury in Neidan practice) treat each other with tenderness, no longer laboring at herding, ultimately reaching Penglai immortal realm to reveal their original face. This poem dedicated to Wei Haifeng describes him as possessing profound mystery, a purified heart perfectly aligned with the Dao everywhere, naturally attaining true joy without affliction—neither fawning nor arrogant—forming the Golden Elixir amid jade blossoms while awaiting celestial summons to immortal rank.

The poem for Sun Kedao praises his ability to relinquish attachments, wandering in carefree authenticity, discarding falsehood to preserve truth, his mind unified with all things without selfishness. Content in noble poverty, he guides the spiritual child (referring to internal Qi) to clarity and liberation, now widely cultivating virtuous connections, freely delivering beings with the ease of drifting clouds and flowing water.

Lament on hearing of the Wu brothers' passing: Alas, floating life resembles a dream, leaving hearts desolate. These handsome young Wu brothers—who could have known both would depart within half a moon? Have people awakened yet? Only by abandoning worldly ties can one preserve true nature; through purity and transcendence of samsara lies the true essence of longevity.

The account of Daoist Nun Guo joining Quanzhen practice: This nun possessed masculine determination—severed worldly bonds, feared the wheel of life and death, abandoned marriage, and closed the feminine gate (cutting off sensual desire). From ancient times to present, the path of cultivation knows no variation. Those who maintain caution until the end as at the beginning receive sages' secret guidance; through serene Wuwei, they ultimately attain the Way like the immortal Magu.

The story of Master Lu of Pucheng: Pitiable this ruined man disregarding danger, treating cultivation as child's play. Without repenting past wrongs, how can he avoid calamity? Heed my counsel: sever the dust of affection, eliminate karmic debts through renewed practice, then receive Ma Yu's (one of the Quanzhen Seven Masters) protection.

Another depiction of cultivation state: Disheveled hair and grimy face (outward disregard for appearances), ten thousand thoughts forgotten yet inwardly untainted by dust. Seemingly indolent and unrestrained, truly knowing "non-being" and guarding "non-being"—even the concept of "non-being" relinquished—forging the leak-proof divine elixir. When three thousand merits reach fulfillment, one dons rainbow robes to soar to Penglai.

The inquiry of Bo Daizhao (a master sculptor): His exquisite craft never rests, yet cultivation's essence lies in ceasing deluded thoughts. The poem implies even supreme skill must return to original truth—only by releasing attachments does the Great Dao appear.

This passage describes how Daoist practitioners free themselves from worldly attachments to focus on inner cultivation.

The first section depicts an adept laboring to support their family while maintaining inner awakening. Through serene practice, they ultimately form the Divine Elixir (a term in Daoist internal alchemy referring to refined energy essence) and ascend to the immortal realms astride a Qingluan (a mythical phoenix in Daoist lore).

The second section advises Yang Daizhao (an official title) that though skilled in sculpture, obsession with such crafts cannot truly nurture the heart or cultivate nature. It urges him to devote himself to the Dao, delving deep into its mysteries through tranquil contemplation. When essence (Jing), vital energy (Qi), and spirit (Shen)—the three foundational elements of Daoist practice—are refined to perfection without leakage, the Inner Elixir (Neidan) will be achieved, allowing him to ride clouds back to Penglai, the isle of immortals.

The third section encourages Elder Bo, noting that though eighty-four years old, he can still cultivate by studying the works of Chongyang Zhenren (Wang Chongyang, founder of the Quanzhen tradition). Though his appearance may age, his mind remains clear; as long as he maintains unbroken breath and focused practice, he may still attain the Dao.

The fourth section addresses Ma Shouqing (honorifically called Ma Gu, a title for female practitioners), advising her to maintain purity and non-action (Wuwei) in daily life, avoiding fixation on discussions of "female-infant refinement" (a Neidan term for harmonizing Yin and Yang) or "dragon-tiger combat" (symbolizing the balancing of water and fire in alchemical practice). She should transcend worldly ties to realize true delight—when her Qi and Shen solidify and the three Dantian (energy centers) are perfected, she will naturally ascend the path to Penglai.

Later passages use farming and herb-gathering as metaphors for Neidan practice:

• Tending a solitary garden symbolizes focused inner cultivation; through diligent "watering" (practice), the spiritual sprout (Inner Elixir) grows.
• Herb gathering illustrates how practitioners, like foragers, must remain pure and tool-free (the "hoe" represents artificial effort) to refine the Ninefold Golden Elixir.
• Inner plowing refers to cultivation in stillness, where auspicious signs like the "golden ox" (an emblem of the Elixir) appear.
• The final passage likens family burdens to illness, hinting at the need to transcend worldly ties.

Throughout, the text emphasizes relinquishing worldly fixations to achieve the Great Dao through serene inner refinement.

This passage documents the cultivation experiences and insights of Ma Yu (Daoist name Danyangzi), patriarch of the Quanzhen (Complete Perfection) school of Daoism, comprising three main sections:

For six years, Ma Yu undertook secluded cultivation on Mount Zhongnan, living an ascetic life—barefoot in a simple earthen hut without even lamplight. Later, while wandering to Huating (present-day Huating County, Gansu), he suffered severe fire toxin poisoning due to climate acclimatization, coughing blood in critical condition. Fellow practitioners offered medicines and folk remedies (suggesting raw scallions with strong vinegar as antidote), yet he maintained that true cultivators should heal through self-cultivation, subsequently composing the lyric poem "Clear Heart Mirror" to expound Daoist principles.

The text includes several cultivation poems conveying core teachings: practitioners must transcend fame and wealth while maintaining spiritual purity. "Clear Heart Mirror" emphasizes that Daoist cultivation fundamentally requires keeping one's heart as lucid as a mirror—illuminating and dissolving worldly illusions to return to the innate luminous nature (yuanming), like the autumn moon's radiance. "For Master Ma" depicts the carefree state of cultivation, noting how those chasing fame cannot comprehend such liberation.

The concluding section mentions fellow practitioners (including Yin Yuqing, Fan Zuxun and eight others) jointly contemplating the mystery of "the Qinghe surname"—likely an internal alchemy (neidan) metaphor. It also records Daoist medical techniques like using mica paste for knee injuries or huaruishi powder for tetanus, though Ma Yu stresses these methods are secondary to true cultivation through wuwei (non-action) and the great Dao.

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) contains several poetic exchanges between Daoist practitioners, which can be interpreted as follows:

The first poem advises Li Dacheng (Lingyangzi) to renounce worldly fame and wealth, devoting himself wholly to the cultivation of xingming (one's innate nature and vital life force). At their parting, the poet reminds him to balance his spiritual wanderings with filial care for his aging mother. Practitioners must sever earthly desires and maintain steadfast original intent to comprehend the Dao's essence, ultimately dwelling in the company of clear breezes and bright moonlight.

The second poem, dedicated to Magistrate Liu, employs numerical symbolism to depict spiritual states: the green ox represents the Daoist mount, three eyes signify penetrating insight, while four hooves treading snow symbolize purity of heart. Lines five through seven describe cutting off the seven emotions and six desires, drinking jade nectar to purify body and mind. The eighth and ninth lines speak of forging the Golden Elixir (Jindan) through neidan (internal alchemy) practice, culminating in perfected merit.

The third poem reveals the true essence of practice to Jiranzi: Dao cultivators need only simple nourishment, never craving delicacies. Maintaining serenity harmonizes the body's shen (spiritual energies), allowing the Golden Elixir to form naturally until one ascends the immortal ranks.

The fourth poem answers a fellow practitioner's query: dual cultivation of xing and ming is key to transcending samsara, unfolding as naturally as a lotus blooming. The phrase "six-eighteen" describes the body's alchemical rhythms during practice, like dancing on Penglai's immortal isles.

The fifth poem portrays the spiritual state of Liu Ziwen and his two sons who took monastic vows: though tonsured, they transcend formalities, their minds serene as jeweled pagodas. Golden lions and jade elephants (symbols of spiritual attainment) manifest around them until they hear bodhisattvas' wondrous tones.

The final two poems address "the root of cultivation": true practice transcends sectarian divisions, abiding in natural purity. Subduing the "mind-monkey and thought-horse" (discursive thoughts) generates sweet dew (nectar of practice) within. The ascending and descending qi nourishes the three dantian (energy centers), while wisdom blossoms like lingzhi mushrooms, ultimately forging the divine pearl (neidan) that points directly to the immortal path.

These poems collectively emphasize neidan principles of natural cultivation, desire restraint, and xingming dual cultivation, using rich symbolism to describe meditative experiences and spiritual attainments.

"Returning Home" is a poem by Daoist practitioner Ma Yu (the Perfected Danyang) as an admonition to his disciples. He warns cultivators to abandon superficial words and deeds, focusing single-mindedly on cultivating the Dao. True practitioners must completely relinquish their former worldly attachments and cultivate with unwavering determination—only then can they walk in the company of immortals.

"Inscribed for Pei Daqi" explains that while practitioners should harbor good intentions, karmic obstacles (hindrances caused by past misdeeds) will arise to disturb them. When the mind remains unsettled like a restless monkey all day long, evil thoughts will continuously emerge. One must cultivate with steadfast resolve to thoroughly eliminate these distracting thoughts, harmonize their Qi, and purify their Shen (spirit) to refine the Golden Elixir and achieve the embryonic immortal (the initial immortal form attained through Neidan practice).

"To Li Fei the Great Recluse" points out that practitioners must not lose their way, understanding that external pleasures cannot compare to the joy of inner purity. Maintaining purity naturally brings true happiness—carefree and unrestrained. When cultivation succeeds, the embryonic immortal manifests, enabling ascension to the celestial realms (Biluo refers to the heavenly spheres).

"The Allegory of Melons and Plums" uses these fruits as metaphors: floating melons (superficially attractive) are inferior to sunken plums (substantial within). It advises against flaunting literary talent or obsessing over empty rituals, urging instead to wander freely in cultivation while focusing on inner refinement. By regulating the breath (stabilizing respiration) and maintaining tranquility, one may drink the immortal nectar of longevity.

The subsequent verses continue the plum metaphor: one must forsake bitterness for sweetness, extinguish ignorance (avidya), and move through the mundane world while remaining transcendent. After visiting Chang'an (symbolizing the quest for the Dao), one must return to their original mind, nurturing the infant (embryonic immortal) within and drinking the natural Dao-Qi (mystic nectar). Another verse mentions a Confucian scholar named Li who, upon realizing the Way of Wuwei (non-action) and purity, surpassed Kong Li (Confucius' son) in his devotion to ritual. Finally, it emphasizes seeing through life and death, remaining indifferent to material desires, gathering and refining the Three Lights (sun, moon, stars), cultivating the Three Treasures (Jing, Qi, Shen), and attaining the Golden Elixir—after which the Three Pure Ones (Sanqing) will bestow the celestial nectar.

"Manifesting Resolve" stresses that monastics must be decisive, shattering the drill of ignorance (symbolizing the destruction of delusion) with unyielding determination and seeing through all worldly matters.

This scripture expounds on the character and lifestyle befitting a true cultivator of the Dao.

A genuine practitioner should possess unwavering determination, like iron forged in fire, remaining undisturbed by worldly distractions and single-mindedly devoted to the Dao (the Way). One must relinquish all worldly entanglements, abandon cunning schemes, and focus wholeheartedly on refining both nature and life (dual cultivation of xing and ming). Outwardly, such a person may appear simple-minded, even foolish, yet inwardly, they radiate profound wisdom. Content with a life of poverty, they find joy even in the humblest circumstances—dancing in the streets wrapped in a straw mat, singing with a broken bowl in hand.

A true cultivator understands that external pleasures pale in comparison to the serenity of an unburdened heart. Maintaining inner peace, free from resentment, they nurture great compassion to guide the ignorant toward liberation, so all may transcend suffering together.

When encountering adversaries, one should dissolve enmity, completely abstaining from wine, lust, greed, and anger. To walk the Great Dao (Da Dao), one must sever all attachments, leaving no lingering burdens in the heart. Neither deceive oneself nor put on false appearances—only by preserving one’s innate authenticity can one roam freely in carefree joy. With a heart full of mercy, such cultivation accumulates immeasurable virtue (De).

A warning to the fourth brother, Ma Yunfu: Avoid contention with others and never indulge in gambling or drunkenness. These vices are like hidden afflictions, harming both self and others—they must be swiftly abandoned. To dispel illness and prolong life, one must set aside worldly distractions and devote oneself to cultivation.

A cultivator must shun false eccentricity, truly relinquish familial ties, and maintain a pure heart. Do not feign virtue to deceive the spirits (Shen). Endure the changes of heat and cold without complaint, accepting coarse clothing and plain meals. Abide by both earthly laws and celestial decrees—this is the true path to immortality.

A pointed rebuke to those cultivators obsessed with fine dining: Neglecting their true practice, they fuss over vegetarian buns and imitation delicacies, mistaking superficial abstinence for genuine cultivation. Yet the real practice lies in simple fare—contentment with poverty and a tranquil life reveals true wisdom.

Finally, a lesson for those making noodles: Knead the dough with vigor, roll it thin, slice it fine, and stoke the fire high. When the aroma fills the air and the noodles are perfectly cooked, their natural sweetness emerges. This is a metaphor for cultivation—only through sincere effort does the true flavor of the Dao reveal itself.

This scripture employs multiple didactic poems to expound the essential principles of cultivating the mind and nurturing one's nature to practitioners. The first poem advises maintaining inner purity after purification rituals (zhaijiao), free from idle thoughts, to return to one's original true self. It warns against drunkenness, pointing out that genuine cultivators should embody non-contention (wuwei) and no-mind, avoiding indulgence in wine while focusing on the dual cultivation of nature and life (xingming shuangxiu) — the foundational practice for attaining immortality.

The second poem depicts the joyful encounter of practitioners from the Three Teachings (Confucianism, Buddhism, and Daoism), who transcend verbal communication. Through shared laughter, they experience liberation of body and mind, attaining the transcendent state exemplified by the Tang Dynasty poet-monks Hanshan and Shide. The third emphasizes discarding fame, wealth, and sensual pleasures to maintain inner clarity. Through Qi (vital energy) cultivation, one achieves the "dragon-tiger congress" (a Neidan term denoting the harmonization of Yin-Yang energies), naturally progressing to the advanced stage of the "embryonic immortal" (a high attainment in internal alchemy).

Regarding monastic relations, it advocates harmony, noting that renunciates should jointly contemplate the great matter of life and nature rather than disparage one another. Together they should explore cultivation mysteries, coalescing essence (Jing), energy (Qi), and spirit (Shen) into the Three Treasures (core elements of Daoist practice), ultimately reaching the Tushita Heaven (a Daoist celestial realm) or Penglai Immortal Isles (legendary paradise).

It admonishes renunciates to embrace simplicity, shunning ornate dwellings and gardens — bamboo fences, thatched huts, paper robes, and hemp garments embody the authentic Daoist way of life. The poem dedicated to Master Zhao stresses dissolving the duality of self and other, realizing the emptiness of all phenomena. Through cultivating "non-attachment to self" (transcending ego fixation), one attains genuine realization.

The final two poems urge disciples to relinquish delusions and seek enlightened teachers. Specific mention is made of the recluse Master Guyue in Chang'an and the humble "Sheepskin Master" (likely a realized adept wearing simple attire), recommending sincere discipleship under such masters to learn true cultivation methods. Though brief, the dedication to Master Guo maintains the overarching theme of simple practice and illuminating the mind to perceive one's true nature.

While wandering leisurely in Jingyuan Town, Ma Yu (Daoist name: Danyangzi) was mistakenly arrested by local archers who took him for a spy, denying him even a chance to explain. Though later bailed out, he still endured imprisonment in Guolue. Had it not been for benefactor Guo's assistance, who knows how long he might have remained confined.

This incident made me reflect on how shortsighted worldly people are, obsessively pursuing mountains of wealth. Have they ever considered how death arrives as suddenly as a collapsing mountain crushing eggs? If only they would awaken, they'd cast aside mundane attachments to concentrate on cultivating Jing (essence), Qi (vital energy), and Shen (spirit), thereby attaining companionship with Penglai immortals.

Consider Xi Shi's legendary beauty or Pan An's striking handsomeness—to enlightened Daoists, these are but fleeting illusions. Like forms shaped by wind stirring earth and water, they ultimately return to dust. May people understand: surface glories are empty, while cultivating Xingming (the Daoist union of primordial spirit and vital energy) constitutes true foundation.

For Master Zhang:

Master Zhang's given name "Wuyu" (Without Desire) and courtesy name "Wuzheng" (Without Strife) naturally transcend the mundane. His Daoist name "Wuchen" (Without Dust) perfectly suits his ascetic solitary practice. Like gold concealed within jade or jade essence within gold, their fusion emits extraordinary fragrance. When the Great Elixir (supreme achievement of Neidan internal alchemy) is perfected, he'll ride clouds straight to Penglai's immortal isles.

Again lamenting worldly ways:

People constantly compete for superiority, mocking the unfortunate when triumphant. Do they realize gains and losses are impermanent—that today's winners were yesterday's losers? Fame and wealth vanish like drifting clouds; only through Chan meditation and Daoist cultivation can one attain enduring life (Daoist longevity arts).

For Song Fashi of Wendeng:

Your mastery of Daoist rituals and Fulu (talismanic registers) demonstrates profound attainment through relieving suffering. Focus intently on cultivation, recognizing Jing-Qi-Shen as fundamental. Harmonizing Qian-Kun (Neidan terms for Yin-Yang energies) and steering Dragon-Tiger (symbolizing fire-water balance) along the Zi-Wu celestial cycle (meridian circulation in Neidan practice), you'll naturally crystallize the spiritual pearl pointing straight to Penglai's immortal path.

For Li Jin of Yidu Prefecture:

The Duke of Longxi's given name "Qubing" (Dispelling Illness) and courtesy name "Quhua" (Rejecting Ostentation) find perfect expression in his Daoist name "Quchen" (Beyond Dust). Understanding life's transient nature, he cultivates Xingming. With heart perpetually serene, names like "Gu Shen" (Valley Spirit, symbolizing receptive emptiness) or "Tong Yi" (Unity with Dao) would equally suit this transcendent immortal's bearing.

This scripture contains several Daoist admonitory poems on spiritual cultivation, urging practitioners to transcend worldly fame and fortune while focusing on refining their nature (xing) and life (ming).

The first poem observes how people often quarrel over trivial matters, unaware that spiritual practice is the true path beyond life and death. Those obsessed with supporting families yet clinging to wealth fail to recognize that one's vital essence is most precious. When breath ceases, the body returns to dust—hence one should awaken promptly, conserve Jing (essence) and Qi (vital energy), and thereby attain the immortal Dao.

The second poem advises Ma Yanshou to guard against past attachments as fiercely as one would flee a tiger. Maintain the pure family tradition—free from greed and anger—while gradually regulating breath through internal cultivation (Neidan). When the practice matures, one may ascend together to the immortal realms.

The third poem instructs Master He that cultivation requires gradual progress. Before reaching the stage of binding hair (formal commitment), preserve childlike simplicity. Upon realizing the Dao, one naturally attains meditative stillness (ding) and wisdom (hui), reaching a state untainted by worldly dust, ultimately achieving immortality.

The fourth poem urges villagers to see through empty fame and floating profits—spouses and children are but dry bones, the body itself a stinking sack of flesh. Follow the example of Ma Yu (one of the Quanzhen Seven Masters) in returning to the true Dao, tilling the fields of the heart to become companions of the immortals.

The fifth poem, dedicated to Master Wei, describes the realm of serene Wuwei (non-action). Where dragon and tiger (mind and spirit) accompany each other, the lotus (symbolizing purity) blooms brighter than mundane flowers. Realizing the "shore of return" brings spontaneous understanding of mysteries—no need for external seeking.

The final poem, "White-Robed Guanyin," humorously portrays the cultivator's carefree state: lazily dressing and eating, with unkempt hair and untidy appearance—yet inwardly awakened to the true Dao. Authentic longevity requires forgetting all worldly ties, taming the "mind-monkey and thought-horse" (restless consciousness), harmonizing dragon and tiger (Yin-Yang energies), until one finally rides a crane to Penglai's immortal isles.

This poetic passage was composed by a disciple of Wang Chongyang, the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism. The term "Fengxian" in the poem refers to Wang Chongyang himself, revered as "Chongyang Zhenren" (True Man of Double Yang), who established the Quanzhen tradition.

The author expresses gratitude for encountering his master in Dongzhou, where he cast off worldly attachments to cultivate with the freedom of drifting clouds, attaining genuine joy. Singing Daoist hymns unrestrainedly, he suddenly released all mundane ties. The reference to "imitating Tian Dan's fire oxen" employs the historical analogy of the Warring States general's ingenious battlefield tactics, symbolizing the need for skillful methods in spiritual practice.

The line "steering metal and wood in reversed flow" uses Neidan (internal alchemy) terminology—metal representing the lungs and wood the liver—describing breath regulation to circulate Qi through the body. "The Golden Elixir's radiance manifests beyond deliberate cultivation" reveals the transcendent nature of the Dao, which cannot be grasped through forced effort. "A ferryboat at the deluded crossing" metaphorically portrays adepts guiding beings across suffering's currents. The entire poem conveys the disciple's exhilaration upon transcending worldly dust and realizing the Dao under Wang Chongyang's guidance.