《重陽全真集》Vol. 3

This scripture consists of three lyrical poems composed by Wang Chongyang, the founding patriarch of the Quanzhen (Complete Perfection) tradition of Daoism, bearing the titles "Oriole's Song," "Heart's Blossom," and "Jade Hall Spring." These works exhort people to transcend worldly attachments and cultivate Neidan (internal alchemy).

The first poem, "Oriole's Song," laments how people become ensnared by wine, lust, wealth, and worldly energies (Qi). Blinded by their craving for glory and riches, they lose their original nature. Though considering themselves clever, their scheming ultimately proves futile—few throughout history have turned back from this misguided path. When the restless mind (symbolized by the "heart-monkey and thought-horse") remains unbridled and unbalanced, one loses the foundation of cultivation and sinks into the abyss. When the appointed hour of death arrives, they inevitably face the torments of hell. True practice requires preserving one's authentic nature through Neidan cultivation—nourishing oneself like watering a rootless tree. Upon achieving success in practice, the "infant" (representing the inner elixir) rides a tiger while the "maiden" (symbolizing the primordial spirit) straddles a dragon—the four symbolic creatures unite as one, returning to the origin. Ultimately, the Kunlun paradise manifests within, eliminating any need for external seeking.

"Heart's Blossom" emphasizes gathering scattered awareness (reining in the heart-monkey) and treasuring fleeting time. Sudden awakening requires relinquishing attachment to the physical form. First, one must transcend worldly familial entanglements, dwelling in solitary stillness far from wealth, lust, wine, and mundane energies. Only by abandoning the bonds of parents, spouse, and children can one attain carefree liberation. Internal cultivation reveals the jewel of one's original nature—when the heart-flower blossoms, its fragrance fills the void, coalescing into auspicious radiance.

"Jade Hall Spring" reveals the shortcut to cultivation: rather than obsessing over specific hours (like midnight, noon, dawn, or dusk), simply harmonize the dual energies of Yin and Yang (represented by lead and mercury). When the Golden Elixir crystallizes, luminous clarity arises naturally. Seek your primordial, original nature—this constitutes the ultimate truth. The poem further explains that all people possess this golden-jade nature (Dao-nature). Through refining the Golden Elixir (the jade nectar and golden pill of Neidan) and balancing Yin-Yang (symbolized by the jade rabbit and golden crow of moon and sun), one cultivates immortal sprouts (jade shoots) within.

These poems embody core Quanzhen Neidan principles: transcending worldly dust, gathering the mind to refine one's nature, harmonizing Yin-Yang, and returning to the primordial origin.

This poetic passage comes from the Complete Perfection Collection (Quanzhen Ji) by Wang Chongyang, the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism. It conveys profound cultivation principles through vivid, everyday language.

The first section depicts the state of spiritual practice: attaining immortality like golden branches and jade leaves that never wither, with jade maidens and golden boys as constant companions. The "jade locks and golden keys" metaphorically represent cultivation methods—each gate can be opened to behold spring scenery and jade blossoms in the celestial realm. It mentions the practitioner Wang Feng (possibly symbolizing cultivators) abiding in a serene state beyond dreams and sleep, free from calamities. The White Tiger (representing Metal) and Azure Dragon (representing Wood) naturally harmonize, while Water and Fire balance each other, achieving perfect equilibrium—this is true seated meditation.

The second poem Mountain Stream is dedicated to Luo Shouqing of Wendeng County, emphasizing maintaining one's pure original nature. It describes experiencing warmth and cold within the interplay of emptiness and form, seeking carefree liberation, and gradually reaching meditative absorption. It teaches that cultivation must follow the master's guidance to swiftly enter the correct path, carefully discerning the patterns of the Dao (the Way), rectifying conduct, and blossoming like lotuses at each step (symbolizing spiritual progress).

Ode to the Divine Turtle portrays the sacred turtle swimming freely through mighty waves, capable of inhaling and exhaling the Qi (vital energy) of rivers and seas while radiating auspicious light. Even amidst flames, it finds its own coolness, flicking its tail to ascend white lotuses (symbolizing transcendence). This subtly illustrates how practitioners should emulate the turtle's detachment from worldly concerns.

Lament for the Donkey uses the donkey as a metaphor for humanity: though ugly in appearance, it bears hardships without complaint, enduring beatings and suffering. Through the donkey's tears, it speaks of karmic retribution for debts from past lives, warning of the principles of cause and rebirth.

Finally, Bones Transformed, Sighing at Escaping Calamity Without Reform critiques human greed: even during famine, people scheme covetously and flaunt vanity—until facing the King of Hell's karma-mirror (revealing lifetime deeds), where they tremble and lose control. This warns that without repentance, no one escapes karmic consequences.

The entire work explains cultivation through colloquial language, transforming Golden Elixir (Jindan) terminology into everyday metaphors. It embodies the Quanzhen teaching of "dual cultivation of nature and life" (Xingming Shuangxiu), emphasizing core principles like purity through Wuwei (non-action) and karmic retribution.

The Chongyang Quanzhen Ji contains several poems expressing insights on spiritual cultivation. Let me explain them section by section:

The first poem describes the cultivation process: From childhood yearning for serene practice, to encountering an enlightened master who imparts secret methods in adulthood. Through cultivation, one's true nature becomes manifest. When merit and practice reach completion, one transcends worldly dust, ultimately transforming into an immortal. Seeing celestial youths summoning from clouded heights marks the mortal body's final metamorphosis.

The second laments worldly greed: Living seventy years in a hundred-year lifespan is already rare, yet people fail to comprehend time's fleeting arrow—creating evil daily while neglecting good deeds. Addicted to wine, lust, wealth and anger, they exhaust their blessings until life's end approaches. When underworld attendants come to claim their souls before King Yama's throne, only then do they realize their body's helpless frailty.

The third, dedicated to fellow cultivator Wang Shisilang, uses metaphorical language: Walking a thin pole over cliffs symbolizes cultivation's difficult choices. The heart fills with hesitation and melancholy, leaving one feeling utterly enervated.

The fourth, Wandering Clouds and Waters, contemplates: What meaning has this body formed from four illusory elements? Merely a walking corpse. Truly precious is the luminous spirit—this physical shell must eventually be exchanged. Practitioners shouldn't cling to human form but seek companionship with immortals.

The fifth, Locking the Gate, describes retreating during the Minor Yang month (October) for hundred-day cultivation. Without forced effort, simply allowing true nature to emerge. Hanging scripture-inscribed curtains, one maintains inner serenity regardless of worldly bustle outside.

The sixth, Han Gong's Lament on the World, urges awakening from worldly toil. Romantic attachments become golden manacles and jade fetters binding the body. A hundred-year lifespan extinguishes like wind-blown lamps—one must awaken early to cultivation to preserve life's essence.

The seventh reveals essential methods: Using "jade-nature" metaphors for cultivation states—guard like jade locks and golden passes during pure practice in the "jade chamber" (Dantian). After hundred days when jade radiance (Neidan) manifests, immortal gates open to Dao attainment.

These poems convey Wang Chongyang's perspectives: seeing through the body's illusion to reveal true nature; lamenting worldly desires obscuring cultivation; describing Neidan methods and realms. Rich in vivid metaphorical language, they embody Quanzhen teachings.

This scripture recounts the spiritual journey of Wang Chongyang (Chongyang), patriarch of the Quanzhen (Complete Perfection) tradition, using poetic language to depict key moments in his Daoist cultivation.

A jade attendant (immortal court page) arrives bearing the Jade Emperor's decree, confirming Wang's attainment of Quanzhen perfection. Then celestial maidens chime jade pendants in welcome. After two mystical encounters at Zhongnan Mountain and Liyi, Wang completely purges worldly attachments, devoting himself wholly to spiritual practice. He emphasizes harmonizing body and mind to ward off demonic distractions, achieving carefree liberation through nurturing Qi (vital energy) and perfecting Shen (spirit). Practitioners must maintain inner purity while employing "Daugui" (a Neidan/internal alchemy technique for balancing Yin-Yang) to activate the three Dantian (upper, middle, and lower energy centers), causing spiritual radiance to shine forth.

Early cultivation requires wandering to find true companions. When conditions ripen, one may roam freely with fellow adepts. The text uses martial metaphors: remaining vigilant like a drawn bow against distracting thoughts until achieving flawless purity—the true mark of realization.

The "Imperial Street Procession" section details elixir preparation: using jade mushrooms as primary ingredient to nurture authentic spiritual nature. Grinding ingredients in the mortar of emptiness with a vajra pestle, blending with Mahāprajñāpāramitā (great wisdom), then kneading into pellets. These are refined with solar fire, combined with Huangya (primordial Qi in Neidan terminology) and jade nectar for decoction—consumption grants longevity.

"Flickering Red Candlelight" captures meditative insights: the swaying flame recalls Zhongnan Mountain practice. One must clarify vision and rectify mind to progress along the immortal path. After wandering, one pauses to await a master's instruction in the profound way of eternal life. The appearance of Penglai (Daoist paradise) in rosy clouds foretells the disciple's celestial homecoming with the teacher.

"Eight Sounds of Ganzhou" describes post-realization states: entering refreshing realms, establishing new spiritual domains. Leisurely savoring the Dao's sweetness like drinking ambrosia that cleanses the triple burners and six viscera, ensuring unimpeded Qi circulation. When primordial Qi fills the body, one penetrates fundamental truth. At the appointed hour, discernment clarifies, ultimately manifesting the luminous Dharma form—eternally abiding in clear skies.

Wang Chongyang (Daoist name Chongyangzi), upon witnessing the steadfast character of chrysanthemums, adopted "Chongyang" as his sobriquet. He frequently composed poetry with effortless grace, his devout heart naturally giving rise to immortal classics. Having comprehended the profound principle of inverting Yin-Yang, he encountered early spiritual affinity and delved deep into metaphysical mysteries. Through ingesting numinous herbs and immortal flora, his inner Qi became abundant, ultimately refining the treasured Golden Elixir (Jindan). Thus he attained longevity beyond decay, eternally dwelling in the ten isles and three immortal abodes.

Human life scarcely spans a century—reaching seventy has always been rare. Striving for fame and profit proves futile. Gold and silver treasures hasten aging; after death, one's descendants still drag one into the yellow earth. Now awakened, I relinquish attachments to wander carefree. Understanding the cultivation of lead and mercury (Neidan terminology denoting Yin-Yang energies), my essence (Jing) and Qi become ample, my spirit (Shen) concentrated. When the Golden Elder (Neidan term for the spirit) matches with the Yellow Dame (true intention), they nurture the Infant and Crimson Maiden (union of Yin-Yang energies). Upon achieving immortality, Penglai's celestial guests shall welcome me.

Ancestral Masters Zhongli Quan of Zhengyang and Lü Dongbin of Chunyang possessed profound Daoist arts, dwelling on immortal isles with Master Liu Haichan. Disciple Wang Chongyang served these patriarchs, grasping mysteries while holding numinous herbs. Converted to the great Dao's truth, he exceptionally penetrated its secrets, remaining carefree to this day. The transmitted Golden Elixir path illuminated his spiritual awareness—all arising from profound cultivation. Though originally possessing a body of pure emptiness, he inverted into the dusty world, now returning to ethereal immortal realms. Fellow seekers will eventually understand: our original face derives from the essence of sun, moon, and stars, coalescing into form. Why did this inherently free spiritual nature descend into mortal flesh? Revolving through rebirths endlessly—when will it cease? Seeing through the illusory body reveals fleeting glory. Upon sudden awakening to true suchness, I deeply thank the patriarchs' compassion in personally transmitting secret methods. Following this practice to fulfillment, I'll accompany rosy clouds, returning together to Penglai's immortal shores.

Alas for those desolate skeletons—bleached bones lying forlorn—who knows whose remains they were?

This scripture contains two poetic compositions describing insights into spiritual cultivation and natural phenomena. The first poem, "Qishi," expresses the practitioner's transcendence of worldly illusions: distinguishing truth from falsehood in human relationships proves as difficult as recognizing one's lack of spiritual practice in past lives. Those unenlightened wander like foolish apes enduring wind and rain, driven by shepherds, mouths filled with mud and grit while witnessing universal decay. Counting seasonal cycles day and night, whether among rich or poor households, only early awakening can liberate one from such delusions.

The second poem, "Paoqiu Le," depicts winter's mystical snowscape: when frozen clouds gather, snowflakes dance weightlessly, clothing all creation in silver uniformity where distinctions of height or distance dissolve into purity. This imagery mirrors the Dao's natural law, with auspicious Qi (vital energy) coalescing at the center, heralding prosperity and peace. The post-storm clarity of jade-blue skies and returning sunlight reveals a subtle, pristine realm only cultivators can appreciate—comparable to the immortal's jade nectar. In night's stillness, ice crystals gleam with crystalline perfection, refracting starlight to reveal the Dao's fundamental truth.

The concluding passage portrays the mystical snowfall's universal grace: auspicious clouds blanket the sky as biting cold sculpts jade-like snowflakes into wind-swept patterns of perfect equity. This impartial coverage symbolizes the sage's boundless compassion for all beings. Yet when sunlight breaks through, these icy illusions inevitably vanish—a poignant metaphor for the emptiness underlying all worldly phenomena.

Wang Chongyang (founder of the Quanzhen school of Daoism) expresses his insights on spiritual cultivation and practice methods through these poetic verses. The first section describes how one's countenance transforms through practice—the old visage gradually fades as inherent flaws convert into auspicious features. Yet karmic obstructions (barriers created by unwholesome actions) obscure one's true nature like layer upon layer of curtains, urging practitioners to swiftly abandon old habits and return to the path. Through persistent Neidan (internal alchemy) practice and accumulation of virtuous deeds, one transcends the six realms of rebirth (a Buddhist concept referring to cyclical existence) and ultimately ascends to the Ten Isles of Immortals (legendary Daoist celestial islands).

In "Spring in Qin Garden," the poet engages in self-reflection: recalling youthful actions that may have offended heaven, earth, and the divine. Now in advanced years, what methods can redeem past errors? He recognizes the teachings of Confucian, Buddhist, and Daoist sages as equally worthy paths. Through silent contemplation of compassion, with frequent incense offerings and meditation, pure spiritual light manifests. It's never too late to begin cultivation—by following the golden precepts (Daoist commandments) to eliminate past karmic obstructions, one will surely realize the profound Dao.

Identifying himself as Wang Zhe (his secular name) with the Daoist name Chongyangzi, he pursues the state of authentic purity. Through diligent study of immortal scriptures and systematic practice of water-fire cultivation (Neidan terminology denoting yin-yang harmonization), when yin and yang unite into oneness, the Golden Elixir (supreme achievement of internal alchemy) crystallizes naturally—jade-like in its floral radiance, with spiritual light crowning the head, ultimately enabling ascension to the Great Canopy Heaven (highest Daoist celestial realm).

"Jade Butterfly" depicts Neidan imagery: capturing the jade mountain's crimson phoenix (symbolizing yang energy), steering the divine vessel through turbulent waves. Making the tortoise (symbolizing yin energy) speak reveals profound mysteries. Inhaling and exhaling cosmic tides, the Northern Sea drains and refills while West Lake receives torrential irrigation. Ripples transform into golden orbs of light, illuminating like the full moon. Amidst encircling auroras, the Golden Elixir gradually takes form, ultimately transcending the mundane to dwell eternally in the Great Canopy Heaven.

"Song of the Southern Town" employs kite-flying as a cultivation metaphor: the well-crafted paper kite (representing the practitioner) catches the wind of opportunity. Release it beyond the clouds to boundless skies—don't cling to the mulberry-tree tether (symbolizing worldly attachments). Practice requires unwavering rectitude, just as kite-flying demands precise control. Collectively, these poems urge timely spiritual practice through Neidan to transcend cyclic existence and attain the immortal Dao.

Wang Chongyang's poetic verses convey profound insights into spiritual liberation through Daoist cultivation. He recounts how at forty-eight, he truly began seeking transcendence—like a laborer finally claiming his wages—resolute in severing worldly attachments. The practitioner must cultivate with the sudden intensity of one leaping from a cage, comprehending the true Dao amidst mountains, streams, clouds and moonlight, while maintaining luminous clarity of mind.

The crux of practice lies in timely turning inward to seek the mysterious gate (xuanmiao), recognizing the fiery pit (worldly desires) and mortal cage (physical constraints) for what they are. Through cultivation, one gathers the quintessential radiance of the Three Luminaries (sun, moon, stars), allowing the spiritual light to abide eternally. References to "ninefold refinement" (jiuzhuan, a Neidan term for repeated purification of Jing and Qi) and "Kunlun" (the Daoist sacred mountain) depict advanced stages of practice, culminating in the serene mystery of awakened realization.

The latter section contrasts two paths: the Fengdu Road (to hell) brims with tortures—knife mountains and boiling cauldrons—where the wicked suffer eternally; while the Penglai Road (to immortality) unfolds with jade blossoms and eternal spring, where the realized wander in carefree joy. Through this stark juxtaposition, the text underscores the vital importance of Daoist cultivation for transcendence.

This scripture blends the metaphorical language of Daoist Neidan (internal alchemy) cultivation with vivid depictions of spiritual attainment, presenting the essential teachings of Quanzhen (Complete Perfection) Daoism in poetic form.

The opening lines employ the image of "golden branches and precious trees" to symbolize the fruits of spiritual practice, suggesting that virtuous practitioners may witness the true essence of the Dao. The green-robed youth (representing accomplished adepts) governs the celestial registers—a reference to those who, having perfected their practice, ascend to the heavenly realms. Through cultivation, they form the Golden Elixir (Jindan, the coalescence of Jing-Essence, Qi, and Shen-Spirit within), giving thanks for the harmonious interplay of Yin-Yang energies (the "infant" representing kidney essence and the "maiden" symbolizing heart-mind spirit), thereby transcending the suffering of the three realms.

The "Song of Playful Banter" uses dance imagery to depict Neidan practice: the maiden and infant's movements symbolize heart-kidney communion, while the swaying of the Azure Dragon and White Tiger (representing liver and lung Qi) signifies the balancing of the Five Phases. The entwining of the Crimson Phoenix and Black Tortoise (mind-spirit and kidney essence) hints at the alchemical union of water and fire. When mercury and lead (alchemical terms for vital energies) fuse within the cauldron, one awakens to the origin of innate nature and life. Subsequent verses portray the radiance of spiritual fulfillment: mountain sunlight merges with celestial moonlight, bathing all creation in pure luminosity as the ethereal Shen-Spirit ascends, summoned by heavenly decree to Penglai's immortal shores.

"Joy of Day and Night" details practical cultivation methods: closing the sensory gates (eyes, ears, nose, tongue, body, and mind) to perform miraculous inner work. Establishing the furnace (the Dantian energy center) to refine golden essence (Jing), nourishing the primordial spirit until forming the luminous inner elixir. The practitioner then attains the state of Wuwei (non-action), merging with the Dao while awaiting the celestial appointment to Penglai, basking in the cooling glow of jade pond blossoms. Through inner contemplation, one perceives the true master (original nature), obtaining authentic joy.

Zhongli Quan's (one of the Eight Immortals) mirror allegory carries profound meaning: while bronze mirrors reflect others but not oneself—symbolizing humanity's tendency to scrutinize others while neglecting self-reflection—the true "mind-mirror" (the purified heart) reveals the fabric of time and reality, allowing one to rediscover the innate pearl of Dao-nature, achieving Quanzhen's eternal radiance.

The concluding "Moon Over Jade Terrace" depicts the adept's reclusive life on Zhongnan Mountain: roaming cloud-borne with effortless freedom, accompanied by clear winds and bright moon. Through the practice of "turning light inward" (neiguan meditation), the heart-lake becomes crystal clear; gazing upon emerald mountains, one gathers spirit into the Dantian (Ninghai). Fulfilling past-life vows, the present existence encounters Dao's ultimate truth. Such sublime states require constant nurturing—amid curling incense smoke forming auspicious canopies, the immortal dwells in celestial companionship.

This passage contains several poetic compositions primarily expounding the cultivation tenets of Quanzhen (Complete Perfection) Daoism and philosophical insights on life.

The first poem depicts spiritual attainment: while wandering with fellow practitioners, one contemplates the clouds and mists with serenity, anchoring the spirit to the Three Luminaries (sun, moon, and stars) to achieve samadhi (meditative absorption). True companionship lies in unimpeded spiritual resonance—maintaining innate clarity enables carefree liberation. Effective cultivation requires proper methods: preserving inner purity while probing profound mysteries to return to original nature. When observing the Four Symbols (celestial phenomena), simply keep the mind mirror-clear to trace the upright origin. Delving into esoteric truths and gazing into the void, one follows the Three Luminaries' guidance, emulating the Three Sages (likely Laozi, Zhuangzi, and Liezi). Full merit depends solely on awakening—like radiant jade and gold, the luminous essence eventually manifests as a crimson sun illuminating emptiness, its fragrance transcending materiality to return to authentic nature and life, ascending cloud-paths to celebrate arrival at Penglai's immortal isles.

The second poem, "Courtyard Full of Fragrance," responds to Duke Liu's query about nobility and baseness: present wealth or poverty stem from past karma, while beauty and decay show no partiality—all are determined by innate spiritual clarity. Good and evil alternate like blossoming (fortune) and withering (misfortune). The wise who awaken promptly, relinquish power and return to authenticity can reclaim their heavenly nature. Rectify the root—neither clinging nor anxious—for true mystery transcends social distinctions, directly reaching the Great Canopy Heaven's immortal realm.

The third poem admonishes Duke Liu: wisdom and folly are two sides of one reality; cleverness and dullness both arise from spiritual allocation. Understand the nine bodily orifices (upper seven, lower two) each have functions—only covert virtue accumulation makes sages. Urging all to awaken swiftly, practice equanimity, and preserve nature's cool purity to tread the immortal path.

The concluding section humorously recounts seeking ink: though accompanied by the Three Treasures—brush (Mao Ying), paper (Chu Sheng), and inkstone (Tao Hong)—only fine ink (Chen Xuan) proves elusive. Day and night pondering its hiding place, one finds it solely at Lai Yanzhong's. Meeting kindred spirits, one grinds ink for writing—its cloud-like waves unfurling talismanic scripts that relieve suffering. May every household honor the Dao, every person awaken, transcending samsara's wheel.

The path of cultivation requires steady progress. When virtuous deeds reach perfection, one may feast together on Penglai, the Isle of Immortals. For those not yet ready to leave household life, accumulating virtue through good deeds at home is also commendable. Offer incense with sincerity morning and evening, gradually detach from wealth and sensual pleasures, and devote yourself to caring for your parents. Subdue the "mind-monkey and thought-horse" (metaphor for restless Shen), for since ancient times, gentleness overcomes rigidity. Always put others before yourself, be mindful of human relationships, and maintain harmony with family and friends. Regularly honor ancestors at clan shrines, and reflect constantly on filial duties. Gather joyfully during festivals, sharing heartfelt happiness.

Those truly resolved to cultivate must completely withdraw from worldly clamor. Avoid superficial practice—devote yourself sincerely to cultivation day and night. Relinquish attachments to spouse, children, and homeland. Attaining the Dao brings peace to the people and prosperity to the nation, surpassing the might of armies. Roam freely to explore the profound mysteries, realizing the state of pure clarity. The Dao is formless and imageless; only the radiant true nature can illuminate the source. Like golden chrysanthemums blooming defiantly in frost, I, Chongyangzi (Wang Chongyang's self-reference), alone fill the courtyard with fragrance.

Cultivation succeeds only when Yin Qi is fully dissolved and Yang Qi becomes pure—this is the dual cultivation of Xing (nature) and Ming (life). First comprehend the principles of "lead and mercury" (Neidan terms for Yin-Yang Qi), understanding the mystery of mutual generation between black (Yin) and white (Yang). The "earthly horse and wooden ox" (Neidan metaphors for Qi circulation) follow the sun and moon's rhythms, with the Zi (midnight) and Wu (noon) hours being most crucial. Apply the method of "Kan (water) and Li (fire) coupling," making the "dragon (heart's Shen) and tiger (kidney's Qi) contend," and the "turtle (Yin Qi) and phoenix (Yang Qi) wrestle." Refine the Golden Elixir in the alchemical furnace with true water and fire—why doubt this? Nourish the spiritual roots with jade nectar, like auspicious snow nurturing tender sprouts. The sun and moon alternate like the "golden rooster and jade rabbit"; with the "yellow matron" (spleen's earth element) harmonizing, the "infant and maiden" (symbols of the perfected elixir) are nurtured.

In Wendeng, Masters Zhang and Shao sought to establish the Jade Blossom Society. Though I, Wang Jia (Wang Chongyang), remained with them, I regret Master Zhang's delays and the unfinished Shao Family Hermitage. Now all awaken suddenly, casting away worldly attachments like "discarding tiles to draw out jade." Remember: a broken string cannot be rejoined, spilled water cannot be gathered. Enough—let each treasure themselves. Though reluctant, I truly cannot turn back. May fellow practitioners forever cherish our shared bond. As parting stirs my heart, the golden lotus (fruit of the Dao) will illuminate the Western Land. When I depart, Wendeng's beauty may never be seen again.

Better to cultivate the heart than grow fingernails; better to refine the inner self than adorn the exterior. From ancient times to now, this has always been the essence of cultivation.

Wang Chongyang, founder of the Quanzhen (Complete Perfection) tradition, expresses through these poems a cultivator's life attitude and spiritual realizations. The first verse questions the purpose of daily toil and rushing about—why not instead quietly explore profound mysteries? Those who comprehend the secret of "gold within water" (a Neidan [internal alchemy] term referring to the true yang energy in the kidneys) need not exhaust themselves in worldly pursuits.

In "Remembering the Prince's Grandson," he observes: Ordinary people say calamity comes from careless speech, but I consider the tongue's root to be the true source of trouble. Maintaining silence without discussing rights and wrongs, peacefully passing through dawn and dusk—this is the method for preserving one's xingming (nature and life). "The Water Shield Curtain" depicts a cultivator's life principles: minimize social interactions, avoid gatherings, preserve an honest, frugal, gentle and kind nature. No need to deliberately flatter others and incur debts of obligation. When wealthy, everyone draws near; when poor, even relatives grow distant—such insight into worldly fickleness reveals the unfathomability of human hearts.

"Golden Rooster's Call to Warn Duke Liu" employs dazzling imagery to describe spiritual attainment: marvelous manifestations appear in emptiness, the mystery within mysteries transcending all. When Neidan reaches fruition (the "bright pearl" symbolizes the Golden Elixir), the whole body becomes enveloped in radiant light, perceiving all phenomena within crystalline clarity. The toad in the moon palace sings while the golden rooster heralds dawn (symbolizing yin-yang harmony).

"Remembering an Old Friend in Peach Blossom Spring" uses four treasures as cultivation metaphors: jade flowers on lapis branches (pure heart), agate amidst vines (steadfast will), and dark jade leaves (resilient character)—these four jewels require quiet contemplation. True spiritual achievement (the "family treasure") isn't found in superficial glitter; only those who attain the Dao can know it, ultimately journeying together to Penglai, the immortal isle.