《洞玄金玉集》Vol. 9

These verses are a series of poetic gifts composed by Ma Yu (Dan-yang Zhenren), patriarch of the Quanzhen (Complete Perfection) lineage of Daoism, expressing his cultivation insights and offering advice to fellow practitioners in accessible language.

The first piece, Five Numinous Immortals, describes Ma Yu’s state of cultivation when he met his master Wang Chongyang in Ninghai, Shandong. Though outwardly simple and unassuming, his mind was inwardly clear, free from the entanglements of the six worldly dusts (sights, sounds, smells, tastes, touch, and thoughts), wandering carefree like a cloud. In practice, he moved as if treading on smooth ice to mend the heavens’ flaws (a metaphor for refining innate deficiencies), harmonizing breath (where the dragon and tiger symbolize Yin and Yang Qi) to unblock the body’s meridians, until his original nature shone as bright and pure as the moon.

The subsequent verses are exhortations to fellow seekers:

To the Wanderer of Penglai, he wishes for longevity and that his entire family might awaken like the ancient Daoist couple Pang Gong and Xu Shi, embodying the rarity and preciousness of the path—as rare as a rabbit’s horn—while maintaining a mind as serene as auspicious snowfall.

To Master Zhao the Eighth, he praises his unwavering clarity, having already attained the state of Wuwei (non-action). Drinking the jade nectar (a Neidan term for the refined fluids of internal alchemy), his spirit and Qi remain full, unbothered by heat or cold—a joy beyond words.

To Dan Gong of Fufeng County, he depicts the cultivator who has subdued the self, appearing foolish while begging in the streets (a Quanzhen practice) yet inwardly wise. By ingesting the "knife and spoon" (alchemical medicine), the spiritual terrace (mind) becomes luminous, and the true Qi (yellow sprouts and white snow) circulates like coiling dragons and tigers.

Finally, in his address to all fellow seekers, he earnestly advises: cultivation requires persistent effort, its essence lying in purifying the heart and taming the "monkey of the mind and horse of the will" (the restless spirit). Only when Jing (essence), Qi, and Shen (spirit) coalesce into the Golden Elixir (the core of Neidan) can one grasp the profound mysteries—revealed through the secret guidance of the True Teacher (the innate Dao-nature).

These verses embody the Quanzhen school’s emphasis on austere practice and realizing one’s true nature, weaving dense Neidan terminology with natural imagery to illuminate the stages of Daoist cultivation.

These poems are cultivation insights composed by Ma Yu (styled Danyangzi), the patriarch of the Quanzhen (Complete Perfection) school of Daoism, expressing his spiritual realizations in poetic form. The first piece, "Playing with Cinnabar Sand," reflects on the passing of his uncle, the Jade Toad Perfected Being: a cultivator must transcend attachments like gathering emptiness and the great void, without clinging to directions. The true Golden Elixir (Jindan) path manifests in casual conversation—once perfected, one's nature and life become unbound by heaven and earth. It concludes with a "parting blessing" to his mountain-dwelling self, envisioning his uncle riding feathered chariots to Penglai's immortal palaces.

"Awakening Compassion" teaches that practice must arise from wuwei (non-action) compassion, rescuing beings from suffering like a bodhisattva. Viewing all beings as parents, when seeing them trapped in life-and-death dangers, one must immediately erect a celestial ladder—this invisible yet real bridge leads directly to wuwei realms. Upon accomplishment, one roams freely, merging with the mysterious "Xiyi" state of profound stillness, returning to unity with heaven and earth.

"For Master Yu" employs Daoist imagery to praise cultivation states: the heart-mind shines like candlelight illuminating a jade crucible (the dantian), while heart-incense (internal aromatic qi) rises from golden furnaces. Drinking the "knife-shaped measure" (elixir) attains true suchness—riding a donkey backwards while cradling divine pearls, embodying childlike Daoist delight.

"For Master Hao" distills cultivation essence with six "greats": seeing through worldly dust without clinging to home, practicing without luxury, understanding mysteries without display. Establishing this "living practice," carefully refining the great elixir (neidan), until finally ascending through misty rainbows.

"For the Hall's Practitioners" offers admonishment: ignore idle gossip, as secret slander damages cultivation merit. The tongue brings calamity—lock it like guarded gates to preserve one's vital life (cultivation achievements).

"Self-Mockery" humorously confesses: breaking precepts (perhaps drinking) invites laughter yet no shame, recently craving jade nectar (perhaps the "jade liquor" of internal alchemy). Though the cauldron yields mysterious gold and jade (neidan phenomena), the elixir chamber (body) brims with true yin-yang (cultivation states), he still greedily dreams of Penglai's immortal abodes.

"Expressing My Heart" reveals cultivation's true joy: external pleasures don't stir the heart, while silent contemplation perceives hidden mysteries. Celestial music during practice penetrates jade forests (internal visions)—this realm requires heart-listening, not ear-listening. Achieving deaf-blind concentration resonates with immortals and buddhas.

"For Masters Gan and Zhang" describes advanced practice: profound mysteries hide within serene wuwei, as golden waves and jade nectar (jing-qi) condense into elixir measures. Most wondrous is entering the dark-silent stupor (deep samadhi), where one "dines" on heaven-earth's essence (qi-absorption techniques).

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) presents these poetic verses that use vivid metaphors to convey the essence of Daoist cultivation:

The first poem advises Master Zhu: Cultivating the Dao is like nurturing life within emptiness, dining on simple mountain fare while sitting quietly by a stream, harmonizing Yin-Yang (referring to the Five Phases interplay of Wood-Jia and Metal-Geng). True practice involves reversing day and night, transcending ordinary patterns—like hearing the midnight bell at noon, transforming clouds and moon into fields for spiritual plowing.

The second poem depicts the alchemical process for the Pottery Jar Daoist: Water and fire merge (symbolized by the Water-Dog and Fire-Ox representing kidney Qi and heart fire) like mist enveloping the elixir chamber, while internal energy blossoms like white and blue lotuses. Imagery of foreign monks and rabbits subtly alludes to meridian circulation, ultimately leading to the perfect enlightenment of Tathagata.

The third verse exhorts the Hall-Dwelling Daoist: Cultivation requires abandoning worldly attachments, even viewing the physical body as illusion. Without shame or clinging thoughts, one naturally attains clear spirit and radiant Buddha-nature within.

The fourth warns Li Jichuan: Among eleven fellow practitioners, ten still wander in the red dust—awaken quickly to avoid reincarnation. Through breath regulation and Qi nourishment, the spiritual embryo develops until all may reach Penglai's immortal realm together.

The fifth praises Immortal Zhang's steadfast practice: A true man must cultivate resolutely, maintaining purity like ice. Phrases like "heads in emptiness" and "dipper in a gourd" hint at Neidan's (internal alchemy) mystical experiences, culminating in the ninefold-refined Golden Elixir for cloud-riding ascension.

The sixth admonishes Wang and Liu: Practice cannot be superficial—constantly circulate internal Yin-Yang (sun and moon). Nourish Jing (essence) in the lower Dantian (energy center), progressively refining middle and upper elixirs until the three achieve perfection.

The seventh supplements cultivation stages: Though refining the three elixirs leaves no leisure, transforming others brings true rest. When the three elixirs fuse completely, the divine elixir manifests—presented by the inner spirit (embryonic immortal) as the purple-gold pill.

The eighth cautions the Hall-Dwelling Daoist: Malice ignites smoke and fire, arguments breed conflict. The virtuous naturally avoid contention—only supreme practitioners who embody non-contention attain longevity.

The ninth describes Master Yan's practice: Renouncing glory for seclusion, he cultivates emptiness in the Kan-Li Palace (heart and kidneys). Like extracting teeth from a tiger's mouth or pearls from a dragon's jaw, his daring herb-gathering exemplifies Neidan's fearless vigor.

Only those who have attained the spiritual pearl (referring to accomplished adepts) of such cultivation realms are worthy to be called my disciples.

This poem "Gathering of Equals" (originally titled "Meeting of Longing," following ancient rhymes) states: Chanting freely without adhering to melodies, simply to express one's feelings—let others laugh at my unrestrained singing and dancing. The aspiration of reversing aging lies in transcending worldly troubles, working diligently at the mysterious subtleties and contemplating them deeply. Drinking freely of the jade nectar (metaphor for the saliva produced during cultivation) fills one with primordial Qi, refining divine elixirs regardless of size. When the embryonic immortal (a Neidan term referring to the cultivated spirit) is fully formed, presenting the magical lingzhi herb, one can naturally display these cultivation achievements and realize the true meaning of the Dao.

"Cave of Heaven" (originally titled "Partridge in the Sky," written for Ma Yunfu) advises: Abstain from gambling, alcohol, and being a guarantor; reduce desires and minimize greed and anger. The ability to reflect on one's own faults is progress, and avoiding gossip about others' rights and wrongs creates good affinity. Be indifferent to fame and disgrace, content with simple living; nurture the mind and cherish Jing (essence) and Qi. If one can maintain such practice consistently, the bright moon and gentle breeze will naturally become close companions.

"To Master Yuan" laments: Thinking of worldly vanity brings heartache—fleeting glory ultimately ends in oblivion. How can it compare to the carefree wanderer beyond material concerns? Or resemble those at ease within the mundane world? Forgetting vulgar thoughts to enjoy simple poverty, reciting true mantras ("luo li ling" refers to cultivation formulas) in every action. Using the jade cauldron to brew the elixir of longevity, tending the golden furnace (both referring to Neidan practice) to achieve the immortal true body.

"To Zhaoranzi" exhorts: Do not lose yourself in worldly delusions; replace your secular headscarf with a Daoist headpiece (the Huayang headpiece being Daoist attire). Don't be a guest drowning in red dust, but become a transcendent beyond the mundane world. Cultivate De (virtue) and fortify the Shen (spirit), practicing like the dragon and tiger's union (a Neidan term). When mercury and lead (alchemical ingredients, metaphors for human Jing and Qi) transform into the elixir, you'll ride cranes and ascend clouds to worship the Ultimate Truth.

"The Alchemical Well of Complete Perfection Hermitage" records: Dig the elixir well to eighteen feet deep, and sweet springs will resonate with pure chanting. Further pray that this healing sacred spring may fulfill Shantong's (the author's self-reference) wish to universally aid all beings. May those with affinity heed this advice and become kindred spirits, seeking the profound truth of Ancestor Chongyang (Wang Chongyang). The purple lingzhi's spiritual aura manifests wondrous signs; blue-eyed adepts (referring to realized beings) ascend the treasure mountain.

"Jade Tower Spring" (using Liu Yong's rhyme scheme, dedicated to Yunzhongzi) describes: In the grotto-heavens and blessed lands, there is no distinction between day and night—red and purple auspicious lights constantly appear. Within spiritual waves, one may glimpse the golden ao (legendary giant sea turtle), carrying countless silver threads (metaphors for heaven-earth Qi). Two deities ride the winds ("bixi" describing their majestic bearing), imparting the cultivation secrets of Li (Fire) and Kan (Water) trigrams' interaction. Comprehending the profound principles of creation, one masters the true skill of inverting Yin and Yang.

"To Eternal Springzi" (no specific content provided; judging by the title, it was likely a poem or text addressed to Qiu Chuji, whose Daoist name was Changchunzi).

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) contains poems expressing the transcendent realm of cultivators who rise above worldly concerns to pursue longevity:

The first poem advises against chasing wealth and fame, emphasizing instead the importance of realizing the fundamental source of one's nature and life (in Daoist terms, the innate essence and vital foundation). Practitioners should conceal their wisdom rather than flaunt it, content to share the "jade nectar" (the saliva produced during meditation) with fellow seekers while becoming intoxicated with cultivation amid clouds and mist.

A verse dedicated to "Changanzi" describes timeless meditation within a mountain cavern, where celestial purple Qi (an auspicious sign) connects with the Three Pure Ones (Sanqing, the highest Daoist deities), while the Yellow River below reflects a spectrum of colors. The cultivator naturally forms a dwelling surrounded by radiant light, already embodying the immortal realm of the Three Isles (Penglai, Fangzhang, and Yingzhou—mythical mountains of the immortals). Though the fruits of practice remain unseen outwardly, they manifest internally.

For "Changzhenzi," the poem speaks of attaining auspicious signs through stillness, qualifying one to inherit the legacy of wind-riding immortals. One must gather "white snow" (kidney water) and "yellow sprouts" (true Yang) to refine the divine elixir in the alchemical cauldron. The "spiritual child" (the inner spirit, Shen) is nurtured into crystalline purity, awakening to profound mysteries. Though only two or three years pass in the heavens, millennia shift in the mortal world.

A poem for Master Zhang describes cultivating primordial Yang (original vital energy) in the Hall of Golden Light, warding off demonic disturbances. By maintaining purity, one forges an unbreakable divine elixir. When the heart becomes clear as ice and snow, longevity arises naturally. Through harmonizing Li (Fire, the heart) and Kan (Water, the kidneys), subduing the dragon (Yang) and tiger (Yin), all distinctions between self and others—and all delusions—dissolve.

Several verses for Elder Tan urge him to abandon the killing trade of fishing and swiftly enter the Dao. One must cultivate with the determination of a "refiner," overcoming familial attachments to achieve the dual cultivation of nature (Xing, the mind) and life (Ming, the vital force). Burning the fishing nets can liberate wronged spirits, preserving one's spiritual clarity until the dragon and tiger unite in harmony, stabilizing both essence and existence.

The Dongxuan Jinyu Ji (Scripture of Golden Jade from the Mysterious Cavern) employs symbolic poetry to expound Daoist cultivation principles. Here is a modern interpretation:

The first poem uses the "cool and refreshing path" as a metaphor for spiritual practice, revealing that this path appears deceptively simple yet proves profoundly challenging. Practitioners must harmonize their Qi (vital energy) through breath regulation and sever worldly attachments to approach the Dao. The poet admonishes Young Master Tan: while ordinary people drift in the sea of fame and profit, true liberation comes only by burning the "boats and nets" (symbolizing abandonment of worldly pursuits) and accumulating virtuous karma.

The second poem compares the restless mind to a gibbon, emphasizing that genuine cultivators ("true guests of the Way") must practice within sacred groves of "golden-jade spirit trees" (representing holy sites of cultivation). Like pearls unstained by dust, they maintain perfect purity to kindle the "true fire of life" (referring to Neidan/internal alchemy) and eliminate distracting thoughts.

The third poem extols Wang Chongyang (founder of Quanzhen/Complete Perfection Daoism), who journeyed from the Western Regions to Penglai's immortal pavilions to propagate the Dao. His teachings surpass even divine elixirs in value. Through strict guidance, he leads disciples toward liberation from samsara ("azure heavens" signify celestial realms).

The fourth poem expresses the poet's personal vow to leave worldly dust behind, refining the "elixir of emptiness" (Neidan) and subduing the "tigers and dragons" (symbolizing passions) within one's nature. Despite worldly ridicule, he persists in urging others toward cultivation to escape cyclic rebirth.

The fifth poem depicts Master Yin's (likely Yin Zhiping) ascension from Jixian Temple, praising his perfected methods—like spiritual medicine purifying malignant thoughts and preserving innate spiritual awareness (Shen).

The sixth poem paints the mirage-like vision of Penglai's three immortal isles: celestial towers emerge from mist, phoenixes dance, and divine retinues welcome the Golden Elixir (hinting at advanced meditative states). This reveals the transcendent wonder of the immortal realms.

The final two poems present farewell gifts. The first reflects on Zhang Xiuzu's thousand-mile homecoming as an allegory for the long journey of spiritual cultivation. The second advises Ma Yangao to release official worries and let Daoist rituals (like the wine-consecrating spell) heal body and mind—natural nourishment for spiritual growth.

To Master Wu'an

Master Wu'an (a Daoist cultivator) receives the honored guest of immortals with utmost reverence, practicing amid swirling incense smoke. Ordinary observers cannot fathom such a state—only those with virtuous affinity may share in its realization. No merit of cultivation is wasted, for it will ultimately reach fulfillment at the Dragon-Flower Assembly (the grand gathering of salvation in Daoist eschatology).

To a Disciple

The essence of cultivating immortality lies in transcending the mundane and maintaining steadfast resolve. True practitioners inevitably face demonic trials, yet by overcoming these obstacles, the mind awakens to profound subtleties. Once enlightened, one no longer clings to delusions but abides naturally, like a quail at rest or a fledgling awaiting nourishment, free from worldly desires.

To Master Zhao

Master Zhao has always been devoted to righteous causes, showing exceptional compassion for others. When aiding virtuous deeds, he encounters no hindrance. Those who meet him perceive the profound and wondrous teachings of the Dao, and he often rescues people from peril. Such virtue naturally harmonizes primordial Qi (vital energy), spirit (Shen), and breath.

Admonishing Scholar Song Gongfu

A Confucian scholar who fails to awaken is like a walking corpse. Though capable of exploring life’s true meaning, he clings to arrogance—like boasting of strength on the open sea, unaware that storms may capsize his frail boat. Such delusion is truly lamentable. I urge you to pause and reflect.

A Call to Return

There is no need for haste. Confucians could have been guests of Penglai (the immortal isles), though temporarily exiled to the mortal realm. If one traces back to the original sincere heart and recovers the pure innate nature, regulating breath through inner illumination (Neiguan meditation), the true Dao may be reclaimed.

To Song Liulang

Song Liulang exhausts himself in worldly toil and sorrow, entangled in the heavy shackles of affection and enmity. I show him the path: do not sink too deep in the chase for fame and wealth—only by cultivating the Dao of immortality can one transcend earthly bonds.

Another Verse

Song Liulang labors as a boatman for survival, facing stormy waves without shelter. How can one find peace amid such peril? Rather than patching nets to avoid drowning, better to sit in stillness and regulate the breath (practicing the method of turtle-breath).

To Elder Chi of Gushui

Elder Chi spares no effort crossing mountains to guide others toward virtue on my behalf. Persuading people to burn their fishing nets (symbolizing renouncing worldly livelihood) is a rare and precious merit—such practice ensures his name endures through the ages.

Another Verse

Cultivation must be pursued with urgency. A true practitioner is like an honored guest within, ever abiding with the bright mirror (the pure original heart).

This passage contains a series of instructive poems written by Ma Yu (Dan-yang Zhenren), patriarch of the Quanzhen (Complete Perfection) tradition, offering guidance to various practitioners. The core message urges detachment from worldly desires and dedication to cultivating truth and realizing the Dao. The recurring character "溺" (nì) symbolizes drowning in worldly temptations, while "息" (xī) represents quelling deluded thoughts.

To Old Man Bing the Third, he writes: Though temporarily separated from the mundane world by physical form, revealing spiritual sageliness requires tracing back to one's original mind. Complete awakening liberates one from desire's drowning depths—natural wisdom illuminates, and all worldly attachments can be released. Listen, truth-cultivator: only by distancing from worldly dust can one embody the true Dao. Genuine practice prevents sinking; when heart-mind knows no sorrow or worry, even monkey-like restless thoughts will cease.

Another verse warns those intoxicated by wine, lust, and material pursuits: Quickly turn back! Together let us cast aside delusions to explore the mysterious. Once profound principles are understood, why fear drowning? Simply regulate breath—qi will flow naturally between nostrils.

To those burning fishing nets (symbolizing renouncing killing), he laments: Pitiful fools turning from the great Dao, spinning in disputes of fame and gain. Meeting me, they should swiftly contemplate profound truth—when clear spirit severs delusions, sinking becomes difficult; luminous essence and spiritual qi can abide lifelong.

Advising disciples, he says: Maintain patience like the ancients wearing leather girdles (reminders of gentleness), become one who transcends the ordinary. Stand aloof amidst countless worldly ties, wandering beyond phenomena to penetrate mysteries. Forging the Golden Elixir (neidan achievement) brings natural freedom from worry; wild-horse thoughts of the restless mind naturally still.

At Red Shore Bridge, urging net-burning: Immortals travel amid jeweled canopies and fragrant blossoms. Burning nets (ending killing karma) ensures safe passage across the celestial bridge without sinking—the path of aiding the world becomes naturally peaceful.

To Ritual Master Yang of Yutuan, he emphasizes: When performing rites (daofa), cultivate both internal and external—healing others outwardly while inwardly forgetting distinctions. Penetrate the mysteries of Wood and Metal (Liver-Wood and Lung-Metal in Five Phases theory); transcending phenomena avoids drowning, achieving harmonious qi and unimpeded spirit, with body-mind at ease.

Finally, a caution to talisman masters (fulu practitioners) exorcising demons: Excessive ferocity in subduing evils damages harmonious qi. Meeting me, they should practice earnestly—true transcendents aren't deluded by immortal arts, for cultivation makes one forget delusions.

On the path of cultivation, practitioners often encounter various demonic obstacles (referring to hindrances and disturbances in spiritual practice). True seekers of immortality should focus on discussing the profound and mysterious truths of the great Dao (the Way). Worldly achievements, fame, and wealth are far removed from the realm of Daoist cultivation—those chasing trivial gains can hardly comprehend the true essence of spiritual practice.

Maintaining an untainted heart-mind ("wulou" meaning pure and uncontaminated) amidst worldly dust is exceedingly difficult, akin to the challenge of not drowning in turbulent rapids. Practitioners should follow ritual protocols to circulate the celestial cycle (referring to the Qi (vital energy) circulation in Neidan (internal alchemy) practice), refining the true breath (the primordial Qi) through breath regulation. The phrase "beginning with the dismantling of the character 'xin' (heart)" mentioned here refers to a specific cultivation method—contemplating the original nature of the heart-mind by deconstructing the strokes of the Chinese character for "heart."

This passage comes from the ninth volume of the Dongxuan Jinyu Ji (Scripture of Golden Jade from the Cavern of Mystery), primarily admonishing cultivators to focus on the true path, distance themselves from worldly temptations, and elevate their spiritual attainment through specific cultivation techniques.