《重陽全真集》Vol. 4

Wang Chongyang (styled Chongyangzi) in this series of poems elucidates the core principles of Quanzhen (Complete Perfection) Daoist cultivation through vivid metaphors:

The first poem "Nanxiangzi" addresses the foundation of practice: One must relinquish all worldly attachments (xiuxiu) and perceive the fundamental nature (banban shi che) to recognize one's original face. The arduous cultivation is likened to sailing a boat through raging flames, yet ultimately one becomes like a white lotus emerging unscathed from fire, its pure fragrance permeating the azure heavens to attain true liberation.

He admonishes worldly people: Pitiable are the ignorant who exhaust themselves with prostrations (wuti tou di) yet fail to comprehend the Dao's fundamental emptiness. The profound mystery (xuan li cang xuan) resides within one's primordial radiance (innate spiritual nature), imperceptible to ordinary people. Only through daily meditation on the breath can adepts discover this true delight.

The second poem continues: Non-attachment to external matters (baishou xing lai shishi xiu) and introspection (fanzhao hui guan) naturally lead to carefree ease. Riding the great divine vessel of the Golden Elixir (da shen zhou), one uses jade oars to cross turbulent seas of desire, severing all cunning calculations to soar directly to the immortal realms of Three Isles and Ten Continents.

"Yu Gong Suo Huanhua" warns: The physical body is as illusory as lightning or foam (huanhua seshen)—why indulge in such delusions? Better to turn back early and cultivate the Golden Elixir (yu miao). When its radiance shines forth (popo zhang zhao), one naturally pierces through cloudy paths to ascend the azure void.

"Shao Gong Suo Yao" provides practical guidance: Life's destiny rests within oneself (wo ming bu you tian). Diligently work the three Dantian (upper, middle and lower energy centers) while preserving the mysterious essence. Like a farmer first sowing rain-nourished seeds, when yellow sprouts (incipient yang qi) blanket the earth and golden flowers (Golden Elixir) bloom, the jade lotus (sacred embryo) forms, and spiritual light circulates spontaneously.

Finally, metaphors of zithers and calves: Cultivation resembles tuning a zither requiring skilled hands—the sixteen strings (symbolizing meridians) produce celestial music. Like a calf unaware of its nature (bu huan niu), only craving mother's milk (symbolizing worldly desires), it cannot mature. Only by taming the heart-mind can one gradually enter the Dao's realm.

(Note: Quanzhen Daoism advocates dual cultivation of nature and life (xingming shuang xiu). Terms like "jade sprout," "yellow sprouts," and "jade lotus" all symbolize different alchemical stages of the Golden Elixir's manifestations.)

This passage reveals the cultivation wisdom and compassionate guidance of Wang Chongyang (given name Zhe, courtesy name Zhiming, monastic name Chongyangzi), the founding patriarch of the Quanzhen (Complete Perfection) tradition.

The opening employs an ox metaphor to depict worldly delusion: People resemble cattle blindly charging through valleys, tethered by invisible reins yet unaware of their bondage. Like beasts greedily grazing on fragrant grass while oblivious to lurking tigers and wolves, this glossy black ox exhausts itself in futile struggles until collapsing in the furrow, despised by all. Even during rare moments of rest, its ultimate fate remains the slaughterhouse.

The "Drum-Scraping Assembly" section portrays vibrant Daoist ritual scenes: Lithe acolytes holding jade cords and golden blossoms leap in dance according to the Five Directions, their cloud-treading steps resonating with tinkling girdle-jades and ringing bells. Celestial cranes join their whirling motions, creating mystical visions of ninefold-refined elixirs that foretell passage to Penglai's immortal realms.

Wang recounts his spiritual journey: Enduring like frost-resistant chrysanthemums in steadfast practice, he later studied the Yijing (Book of Changes) and drew inspiration from Tao Yuanming's reclusive lifestyle. Having discovered the cloud-path to Penglai, he advises seekers to cultivate without haste.

The concluding passages distill essential teachings: Resolutely renounce material attachments, perceive worldly illusions clearly, and maintain natural mental clarity for authentic practice. Through profound methods one penetrates hidden mysteries, steadily piloting the dharma-boat beyond suffering's seas. The text harmonizes Confucian, Buddhist and Daoist essences, showing how refining jing (essence), qi (vital energy) and shen (spirit) coalesces into the golden elixir. It satirizes those clinging to transient banquets and honors while refusing awakening—only to rush helplessly with underworld escorts when impermanence strikes, leaving hoarded treasures to none.

Wang Chongyang, founder of the Quanzhen (Complete Perfection) school of Daoism, expounds the essence of spiritual cultivation through poetic dialogues in his Chongyang Quanzhen Ji. When questioned why his practice resulted in missing teeth and graying hair, he responds with equanimity: at fifty-five, he still toils like a farmer harvesting crops. Though his appearance shows age—with drooping eyelids, keen ears, sparse teeth, and a grizzled beard—his inner being remains fertile as black earth, illustrating how spiritual practice cultivates the golden blossoms of true Dao.

He admonishes practitioners to treasure time and avoid restless distraction. In stillness, one comprehends heaven’s profound mysteries; without words, joy arises naturally. Through pure cultivation, one grasps the truth of emptiness, attaining the state beyond birth and extinction. He stresses the need for guidance from a true master (Zhenshi), assuring that fulfillment of practice will bring divine ascent. Using the metaphor of "Jia Dragon" (Yang Qi) dancing in fire and "Geng Tiger" (Yin Jing) dwelling in water—interdependent companions—he reveals the essential harmony of Yin-Yang in cultivation.

The text records his legendary conversion of disciples Ma Yu and his wife: after a hundred-day retreat, he divides a pear (li) into ten portions for the couple to share, prompting Ma Yu’s awakening and monastic vows. This "pear division" (fenli), homophonous with "separation" (fenli), symbolizes severing worldly ties. Another parable of "moths darting at lamplight" warns against clinging to illusions, urging timely return to nurture the inner "Chanu-Infant" (Yin-Yang Qi)—exchanging official robes for Daoist garb.

Finally, four creatures (egret, turtle, red pheasant, kingfisher) symbolize alchemical elements refined into the Golden Elixir (Jindan) within the Dantian. Like nourishing food, this elixir vitalizes the organs, bringing health, until the perfected Shen ascends to immortal realms. The closing reflection—life as a candle in wind or foam on water—underscores the urgency of practice. Throughout, the theme "outer decay conceals inner alchemical achievement" unites the text, emphasizing Yin-Yang balance and the master-disciple bond as pillars of the path.

This passage contains several cultivation poems by Wang Chongyang (founder of the Quanzhen [Complete Perfection] school of Daoism), revealing the core cultivation principles of Quanzhen Daoism.

The first poem uses donkeys, horses, mules, and oxen as metaphors for karmic cycles, urging people to cherish their human form and seize the opportunity for cultivation. Just as livestock wearing bridles struggle to break free, humans trapped in samsara face similar difficulties—thus one must practice diligently while blessed with human incarnation.

"Night Wanderer's Palace" depicts the ascetic life in remote mountains: strolling freely across verdant peaks, wearing straw robes against the cold, sleeping when tired, eating pine nuts when hungry, and drinking mountain springs when thirsty. When one nourishes their Shen (spirit) and Qi (vital energy) sufficiently, they naturally become impervious to heat, cold, hunger, or thirst. Dwelling in carefree purity, the practitioner merges with crimson clouds and emerald mists like an immortal.

"River God's Song" describes advanced cultivation states: an empty mind that perceives external realities clearly, illuminating the path ahead. When the five senses (eyes, ears, nose, mouth, etc.) become unobstructed, the Shen can travel freely. Upon mountain summits, one sees spiritual radiance like scarlet cherries flashing through clouds, multicolored lights enveloping body and mind, bestowing eternal coolness and longevity.

"Celebrating the Sage's Dawn" emphasizes embracing simplicity: wearing hemp robes, enduring solitude, eating plain food. A Daoist heart differs from worldly minds—it severs worries and distractions. Cultivating the Golden Elixir (Neidan [internal alchemy] term for refined Jing-Qi-Shen) within resembles the moon (Jade Rabbit) uniting with the sun (Crimson Phoenix), subduing kidney water (Black Turtle). These mysteries elude ordinary comprehension.

"Longing for Immortals" answers Master Zou's question about "knowing the mind and seeing one's nature": don't cling to words or chase external things—the profoundest mystery lies in recognizing your original heart. Like moonlight revealing golden reflections in mountain streams, true nature manifests through serene contemplation.

"Canopy of Hempen Gauze" recounts the merit of releasing a divine turtle: its gratitude for liberation creates invisible but far-reaching blessings. The cultivator's radiant Shen communes with heaven-and-earth's spiritual Qi.

The final verse instructs monks: rigid sitting meditation (lead-mercury and hammer-chisel refer to Neidan techniques) through external practice alone proves futile. Activate your sinews—only inner cultivation reveals the nature's light (silver mists). When ten thousand sunbeams converge into a single point of wisdom, true cultivation begins.

Wang Chongyang, the founder of Quanzhen Daoism, uses vivid vernacular language in these poems to expound essential cultivation methods. Practitioners should maintain inner purity as naturally as resting in repose, crucially eliminating mental distractions to let the mind reflect one's innate nature like a mirror. Upon reaching certain spiritual attainment, one perceives multicolored auroras enveloping the luminous Shen (primordial spirit) that shines like a precious pearl.

He describes spiritual achievement through symbolic imagery: the practice realm resembling Mount Wutai, Buddhist shrines illuminated by the Three Luminaries (sun, moon, stars), the Eight Consciousnesses (Buddhist cognitive faculties) fully clarified, and the numinous radiance of the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) encircling the practitioner. Looking back at bodhisattvas and buddhas, all have attained perfect realization—yet true enlightenment transcends verbal expression.

Cultivators must preserve their pure nature like crystal-clear water. Without forced pursuit of supernatural powers, simply maintaining mental purity allows wisdom's golden pagoda-light to manifest spontaneously. He specifically instructs early disciples Tan Chuduan and Ma Yu: "Avoid restless chasing of mysteries; cultivate blessings and wisdom long-term, kindling your innate nature like an illuminating lamp."

He admonishes worldly people against chasing material gains, urging them to emulate the mutual spiritual support between himself ("Uncle Wang") and Ma Yu ("Nephew Ma"). To Zhao Gong of the capital's herb market, he reveals: "Even plain tea and rice contain spiritual essence—consumed mindfully, they nourish the Shen, fortifying vitality like a ritual cauldron until merging with five-colored auroras."

His advice to Liquan County's residents is strikingly direct: "Life passes swift as an arrow; wealth and status are illusions. The physical body traps the true spirit like a silkworm's cocoon—without cultivation, you'll boil like pupae in fate's cauldron." Calling himself "Wang the Third" (his family birth order), he claims to teach through expedient means, joking that skeptics won't perceive this "harmful madman" (his self-mocking epithet).

Disciples are taught fraternal harmony to collectively transcend worldly bonds. Like celestial bodies moving effortlessly, when Qi flows unimpeded and Shen becomes lucid, accomplishment ripens naturally. Ultimately piercing the clouds, the Wuwei (non-action) state manifests, attaining the leakless fruition (freedom from afflictions).

His counsel to "Younger Wang the Sixth" shows touching humanity: "I recognize your spiritual roots, though household burdens—especially attachment to wife and children—bind you. No need for monastic vows; daily incense offerings to the Three Luminaries, compassionate service to others—these too lead to realization."

Wang Chongyang (founder of the Quanzhen [Complete Perfection] school of Daoism) uses simple metaphors in these poems to convey essential cultivation principles:

True practice isn't merely about sitting meditation—one must first rein in the restless mind (the "heart-monkey"). Like containing turbid black qi [vital energy] from dissipating, gradually nurturing pure yang energy (lingzhen [spiritual authenticity]). When yin and yang energies within the body (represented by the "charming maiden" for yin and "infant" for yang) harmonize in the middle dantian [energy center], a golden elixir white as lotus blossoms forms in the "bright hall" (upper dantian). This elixir dissolves into countless points of light, merging with the void.

He warns disciples: Don't indulge in gluttony—those food essences become burdens rather than nourishment. Authentic practice requires reversing ordinary logic—what seems delicious becomes obstruction, while what appears plain ("divine water and flower pond" representing saliva) becomes the true path to immortality. Persist in swallowing saliva and absorbing qi [irrigating the dantian], and you'll soon reach the immortal realms ("Penglai Isle").

Using cart-making as metaphor: Wood is lifeless material until shaped by craftsmen into carriage frames. Similarly, people dragged by desires ("black calves and yellow oxen") spin endlessly in worldly dust. Only when pure yang energy (the "white ox") appears can one witness lotus blossoms unfolding amid radiant clouds.

Human life resembles dew on grass—glistening yet fleeting. A hundred years pass swiftly, why drown in earthly suffering? Break free from mundane cages ("ordinary cage"), turn back early to seek sacred mountains ("Seven-Treasure Mountain"), and wander with cloud-borne immortals.

The final stanzas speak autobiographically: I, Chongyangzi, crave no possessions—burning my thatched hut to wander freely, seeming mad yet long destined for immortality ("already reached Yingzhou"). Begging in Liquan county, I deliberately played the fool ("catching the silly monkey"), using alms to feed "iron oxen" (symbolizing steadfast resolve) and nurture the "old infant" (pure yang spirit).

The true Dao lies in balancing yin-yang (kan-li) and realizing the primordial source before the Five Phases ["parents' pre-birth state"]. This truth isn't hard to grasp—the crucial point is awakening promptly and practicing earnestly.

During cultivation, one must allow the Three Lights of heaven, earth, and humanity (referring to the radiance of sun, moon, and stars) to constantly illuminate the body, maintaining the seamless fusion of the two Qi (referring to the innate primordial energy and the acquired breath). Gather the purest spiritual herb, jade-like in quality (symbolizing the innate true Qi).

The practitioner must seek that profound and mysterious state, eliminating self-attachment and severing worldly sentiments. Only by preserving purity and stillness in the most genuine and upright state can one comprehend the clarity within emptiness and tranquility. Shatter attachment to all phenomena, and the body and mind will naturally become transparent within and without, revealing perfect radiance.

The practice must be meticulously arranged: externally, the limbs should be at ease; internally, observe the wondrous reversal of the Five Organs' Qi (referring to the Five Phases inversion technique in Neidan practice). This is the essential method of the Quanzhen Great Dao. Firmly uphold this practice, harmonize the Yin-Yang Qi, and awaken the innate nature. Through the circulation of Qi in the upper, middle, and lower Dantian (the body's three vital energy centers), nourish the Shen (spirit)—those who achieve this may be called immortals.

The true Golden Elixir (a Neidan term referring to the pure Yang Qi attained through cultivation) is actually quite evident: the Yin-Yang Qi envelops the mysteries of the Three Passes (the key points at the coccyx, spine, and jade pillow), while the Governing and Conception Vessels seal the nine layers of profound secrets. These are not transmitted by others—an ancient immortal's two-line verse captures the essence: "Mortals crossing a river need a raft (symbolizing the methods of cultivation), but upon attaining the Dao, no tools are required."

When the restless "monkey mind" (metaphor for agitated thoughts) settles, the true meaning of nature and life naturally becomes clear. A single grain of the Golden Elixir (the fruit of Neidan practice) can unfold the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin), and two cultivation methods can eradicate the Three Corpses (the three malevolent spirits Taoism believes reside in the body). Irrigate the "Flower Pool" (the mouth) with "Divine Water" (saliva)—this is the "copulation of Kan and Li" (the Neidan term for the union of water and fire). Like an "earthen horse retrieving the golden tiger" (symbolizing true lead) or an "iron ox plowing forth a jade dragon" (symbolizing true mercury), only then can one encounter a true enlightened master.

Authentic cultivation dispels confusion and dullness: trample illusory moonlight to find the true path, cleave through superficial illusions to enter the mysterious gate—only then does the nobility of the Daoist path manifest. Without attachment, a single spark of true Yang emerges from Kunlun (the crown of the head), transcends creation in the void, and returns beyond the material world, liberated from the constraints of heaven and earth. Why cling to illusions of life and death?

Master Chongyang (Wang Chongyang's self-reference) attained profound insight while drinking water: washing away worldly toil purifies the heart, while irrigating the roots allows life to sprout (symbolizing the flourishing of the Wood Phase). Cultivate abundant Qi and complete Shen, savoring the true taste of ambrosia in tranquility. Drop by drop, the essence of the Three Teachings (Confucianism, Buddhism, and Daoism) is realized; trickling streams convey the vitality of spring, renewing all things in their flow.

Those who truly practice will understand this profound principle. How can one master the Three-One Method (the unity of Jing, Qi, and Shen)? Only by comprehending the five thousand words of the Daode Jing. Establish the foundation of cultivation, leap anew into the "crystal plate" (symbolizing the pure Daoist realm), and summon forth the original face unrecognizable to ordinary people—to this day, it continues to transcend itself. The deeper the cultivation, the greater the vigilance against delusion.

Looking back to the origin, one must realize the realm of the "Silent and Invisible" (Daode Jing: "Looked at but not seen—it is called 'invisible'; listened to but not heard—it is called 'soundless'"). Cultivation demands the complete extinction of selfish desires; practice must run counter to worldly ways. Seeing through this is true refuge. Focus like capturing the Jade Rabbit of the Moon Palace (symbolizing gathering the medicinal essence), and recognize that which is truly real—the original face.

This scripture primarily elucidates the essential techniques and experiential realms of Daoist Neidan (internal alchemy) cultivation, presented through several progressive stages:

Practitioners must master the harmonization and transformation of the "four great elements" — earth, water, fire, and wind (considered foundational constituents of all phenomena in Daoist cosmology) — while transcending sensory attachments to form, sound, scent, and taste. When cultivation reaches the state of "profound silence and dark tranquility" (a wuwei state of deep quiescence), the luminous nature of wisdom begins circulating along the path of purity, allowing the true spirit (Shen) to freely pass through the mysterious gate. At this stage, one perceives the nine-colored divine light merging into perfect unity.

The true profundity of the Dao cannot be conveyed through words — it manifests like crystalline radiance within moonlight's clarity, or as ethereal immortal Qi arising above the gentle breeze. Upon achieving cultivation success, spiritual mushrooms and celestial herbs appear spontaneously (symbolizing Neidan accomplishment), transcending spatial limitations as the state of perfect integration naturally emerges.

The "Oriole's Song Sequence" section employs metaphorical imagery to describe the cultivation process: Like an oriole singing amid crimson forests, the practitioner awakens their primordial nature (original essence), circulating vital energies (Jing-Qi) according to natural rhythms (the "Jia-Yi-Geng-Xin" references signify the Five Phases' cyclical movements). Through harmonizing the Nine Palaces and Bagua (Eight Trigrams) directional systems (Daoist spatial frameworks for cultivation), one mobilizes the Four Symbols (celestial creatures representing stellar configurations). After seven years of "return cycles" (a Neidan term for energetic circulation) and mastering the civil-martial fire phases (refining the intensity of internal heat), three years of practice yields visible results — manifested through alchemical visions like "the infant astride the tiger and the maiden riding the dragon" (symbolizing Yin-Yang harmonization), until the radiant spirit emerges like a pearl emitting light, piercing through the celestial vault.

The "Woodpecker Song" emphasizes renouncing worldly splendor to nurture Dantian (energy center) essence. Initial requirements include abstaining from wine, lust, wealth, and anger to establish firm foundations. Through vigilant self-discipline and precept observance, one activates spiritual wisdom to attain the way of longevity. The "tiger" here likely symbolizes either Yang energy within the body or the courageous, vigorous state required for advanced practice.

This scripture expounds the essential techniques of Daoist Neidan (internal alchemy), using vivid metaphors to reveal cultivation methods. "Dragon crossing positions" refers to the harmonious interaction of Yin and Yang energies, where the "charming maiden" (Yin energy) and "infant" (Yang energy) must coexist peacefully like sleeping companions, free from worldly distractions. When Jing (essence), Qi (vital energy), and Shen (spirit) merge and return to their source, one may comprehend profound mysteries.

Practitioners must awaken their intrinsic nature without clinging to external destiny. The initial step involves subduing the "black whirlwind" (turbid Qi within the body), regulating meridian flow, and maintaining a serene mind. Like a vigilant turtle whose eyes emit light while swimming freely, one eventually perceives luminous mountain vistas, attaining stillness in the heart's waves.

During cultivation, the spirit should dwell peacefully in the "Li Palace" (heart) while receiving nourishment from the "Kan Gate" (kidney water), establishing a "lead treasury" (reservoir of kidney Jing) within the "mercury" (heart-mind). Regular observation of Yin-Yang harmony gradually elevates practitioners beyond worldly realms. This resembles a crimson phoenix soaring high to drink from the Black River (metaphor for refining kidney Jing), ultimately uniting with the primordial Shen (spirit) as the fundamental essence.

In meditation, one must perceive "true fire" (heart fire) upon the "wood" (liver), thereby dissolving past misfortunes. Eastern (liver wood) "dew" (kidney water) nourishes the branches (meridians), forming a spherical pearl (inner elixir). When emerald mist (pure Qi) ascends and white dew (saliva) condenses during Yin-Yang union, one transcends celestial constraints.

While resting in the West (lungs' metal phase), the Lingtai (heart platform) gathers true fire in coordination with "Geng-Xin" (metal Qi). Shattering material attachments reveals original truth. This realm surpasses distinctions of size and rigidity, like crystalline chime tones piercing through the Mingtang (third eye), bringing luminous joy.

Upon genuine understanding, golden stamens (Golden Elixir) scatter through emptiness, with myriad auroras connecting inner and outer realms in primordial return. Here, deliberate manipulation of wood-metal-fire-water (Five Phases) becomes unnecessary—accumulating virtuous causes while maintaining mental clarity leads to longevity. The text concludes by attributing authorship to Chongyangzi Wang Zhe (Wang Chongyang), affirming these teachings' authenticity like a woodpecker extracting truth from trees—direct and uncompromising.