《重陽全真集》Vol. 6

These "Courtyard Full of Fragrance" lyrics from the Complete Perfection Collection of Chongyang employ acrostic and character-dissection techniques to convey Master Wang Chongyang's essential teachings on cultivation. The first poem outlines core practice methods: Practitioners must harmonize the Five Phases (Wuxing) of metal, wood, water, and fire (Daoist cosmological elements constituting all phenomena) to generate true fire (Neidan terminology for the energy produced during internal alchemy) within the body. Through proper cultivation, one may taste the dual jade nectar (Neidan term for the saliva produced during practice), ultimately manifesting the radiance of the Golden Elixir (the supreme achievement of internal alchemy) to attain a state of carefree liberation.

The second poem instructs Brother Zhan in cultivation: Genuine practice requires guarding one's original mind to comprehend profound mysteries. Silent meditation stabilizes true accomplishment, pure as silver frost. When cultivation reaches the Nine Transformations (the nine stages of Neidan practice), Qi will circulate through the entire body like light penetrating from Kunlun Mountain's summit.

The third poem uses weiqi (Go) as a cultivation metaphor: Rather than exhausting mental energy on board strategies, one should cultivate the self. Maintain clarity amidst worldly bustle, like the White Tiger (one of Daoism's Four Symbols, representing the west and metal phase) roaring from mountain peaks, seeing through the duality of black and white victories.

The fourth poem addresses Brothers Shao and Yang: Though bound by family ties, divination reveals cultivation opportunities. Seize the timing of Five Phases' rotation to witness true visions (meditative states), like wielding the wisdom-sword amid crimson clouds to sever afflictions.

The fifth poem dedicates to Mu Xiyang: Cultivate within emptiness like a lotus blossoming. After receiving guidance from enlightened masters, move freely as wind in harmony with Dao. When attainment ripens, treasure-flowers bloom with true fragrance that dispels summer's oppressive heat and worldly vexations.

This passage contains several Daoist cultivation poems, primarily conveying the teachings of Wang Chongyang (Master Chongyang), patriarch of the Quanzhen (Complete Perfection) tradition, on spiritual practice. The first poem describes the mental state during cultivation: as pure as frost-touched green buds and golden leaves, this cool serenity heralds progress in practice. Standing quietly amidst southern mountain ridges, one contemplates the Dao of heaven and earth.

The subsequent poems urge Han Gong to abandon worldly affairs and return eastward (symbolizing returning to one's true nature), advising careful reflection on cultivation's true meaning. When reaching certain stages of practice, the mind becomes perfectly clear like a polished mirror, with kindness flowing naturally like the pure chime of jade striking gold. At the culmination of virtuous practice, golden flowers bloom with fragrant splendor, moonlight illuminates the courtyard with crystalline clarity.

For Yu Gong seeking the Dao, the poems describe cultivation as supremely wondrous—like drinking celestial nectar. During practice, yin and yang harmonize (the golden crow representing yang, the jade rabbit yin), transforming summer's heat into refreshing coolness. One must carefully preserve the inner treasure (neidan, internal elixir) cultivated within, maintaining innate goodness so the light of spiritual awareness grows ever brighter.

The poem "Mountain Stream" (Mo Shan Xi) emphasizes focused concentration like monkeys gathering fruit—each practitioner has their unique path. Years of serene cultivation lead back to pure yang. Understanding this truth brings cooling clarity; even the impoverished can achieve immortality. Recalling these teachings, one daily contemplates cultivation's essence.

"Joyous Oriole" (Xi Qian Ying) depicts the realized state: with Dao-realization comes expanded vision, riding cloud-chariots (divine vehicles) in perfect contentment, reuniting with enlightened companions to discuss cultivation insights. It stresses compassion as cultivation's foundation, preventing worldly distractions from causing confusion.

The final poems offer warnings. "Auspicious Partridge" (Rui Zhe Gu) states that without cultivation, one withers like autumn wheat, perpetually troubled by familial attachments, finding no peace. Only by abandoning worldly vanity (symbolized by golden flowers of wealth) and timely turning to practice can one be saved. "Immortal by the River" (Lin Jiang Xian) declares earnest pursuit of the Dao yields pure methods—though such transcendent states may seem extraordinary, they represent the necessary path beyond ego.

This scripture contains multiple cultivation poems, primarily conveying the spiritual insights and teaching experiences of Quanzhen (Complete Perfection) patriarch Wang Chongyang (Master Chongyang).

The first section describes how practitioners use the "Medicine Mirror" (a tool for inner observation in cultivation) to behold the true visage of the Dao (the Way) and dispel demonic influences. At advanced stages of practice, extraordinary phenomena arise within the body—referred to as "red water and green thunder" (symbolizing the dynamic transformations of Qi during Neidan, or internal alchemy). The innate true Qi (vital energy) in the Dantian (energy center) coalesces into a precious seal (the inner elixir), ultimately enabling ascension to the immortal realm of Penglai. The passage further depicts Daoist rituals, where priests in ceremonial robes stand in orderly rows, holding jade tablets (ritual implements), and burn memorials to communicate with the celestial realm through rising flames.

The second section discusses the Keyi (liturgy) for liberating departed souls. Golden incantations and Fulu (talismans and registers) are inscribed on white slips (Daoist documents) to guide spirits toward liberation. If a practitioner can open the "Gate of Profound Mystery" (awakening to the Dao), they merge with the radiance of the Celestial Worthy (the highest Daoist deity), attaining clarity and permanence like moonlight illuminating Mount Kunlun.

The subsequent poems are dedicated to fellow practitioners such as Monk Zizhe and the carefree recluse of Dengzhou. They depict the wandering life of cultivation—roaming among white clouds, visualizing the immortal realm of Kunlun, and contemplating the mysteries of "golden flowers and jade passes" (inner alchemical imagery). Emphasis is placed on the necessity of Yin-Yang interaction (dual cultivation of nature and life) in refining the "true elixir" (inner alchemy), while also stressing detachment from external forms.

The final passage reveals key alchemical principles: "steel blossoms" (an alchemical term) emit auspicious signs, and medicinal substances are tempered in clear springs, ultimately refining a single Golden Elixir. This elixir enables profound transformation, dissolving worldly attachments and granting freedom to roam the mountains. The text invokes Pengzu, the legendary Daoist immortal of longevity, praying for his blessing to attain the immortal state of enduring life and transcendent vision.

This scripture elucidates the essential techniques of Daoist Neidan (internal alchemy) practice, comprising several distinct stages of cultivation.

Wang Chongyang (founder of the Quanzhen tradition) advises practitioners to maintain continuous cultivation like drinking the eternal spring wine throughout the four seasons. Through breath regulation and saliva swallowing techniques, one purifies the internal Jing (essence) and Qi (vital energy) to attain infant-like purity. When Yin-Yang harmonizes (represented by the Dark Maiden as Yin and the Infant as Yang) and bodily fluids circulate smoothly, luminous visions emerge during nighttime meditation. Through years of accumulation, these refined essences coalesce into spiritual medicine, ultimately achieving longevity and divine vision—eternal bliss like the immortals of Penglai paradise.

Disciples must observe specific ritual protocols (as Master Guo sought), delicately regulating Qi (vital energy) like handling crimson threads amidst emerald mists. True cultivation disregards material wealth, focusing instead on maintaining crystalline purity of heart (symbolized by blossoming luminous flowers) through rigorous self-discipline. When spiritual talismans descend, practitioners should envision celestial bodies above their heads while naturally traversing the immortal path to attain perpetual joy.

The Huangting Jing (Yellow Court Scripture) reveals key cultivation principles: restrain the restless "mind monkey" and "thought horse" (metaphors for scattered consciousness), nurturing true nature in serene emptiness. Just as both trained and wild horses (representing mental fluctuations) require taming, Neidan practice resembles stitching Yin-Yang (represented by the Dun and Meng hexagrams) with jade threads, ultimately achieving harmony where the bright moon and wild horses peacefully coexist.

Practical methods include: nourishing internal Qi (the "channel infant") with maternal care, maintaining plenitude of primordial energy. Upon reaching the mysterious state of "clear breeze and bright moon," one returns to authenticity as naturally as deer and cloud-leopards. During internal cultivation, let the Three Lights (sun, moon, stars) illuminate your body, allowing the Golden Elixir to penetrate the Mingtang (upper Dantian).

The final section emphasizes: cultivation requires extinguishing stove-like distractions (as Master Li sought), enabling primordial energies to converge like mountain springs. Lock the essential Qi (wooden primordial energy) to facilitate mutual nourishment between the Infant and Dark Maiden (Yin-Yang energies). When candle-like delusions (blue-yellow flames) extinguish and the spiritual elixir undergoes ritual purification (specific alchemical phase), five-colored radiance manifests. Recording these achievements in the ancestral register (Zongping Lu) leads to the ultimate state of Golden Fluid Reverted Elixir.

Wang Chongyang (Daoist name Chongyangzi) expresses the cultivation principles of the Quanzhen (Complete Perfection) tradition in these poetic lyrics. The first piece, "Spring in Wuling - Remembering Fellow Practitioners," depicts the leisurely freedom of monastic life, suggesting the "Quanzhen" state transcends distinctions between self and others. It compares this to nourishing body and mind with jade nectar (referring to the refined essences produced through Neidan/internal alchemy practice), maintaining wakeful cultivation during the Yin hours (3-5 am, considered optimal for practice).

"Declining Magistrate Zhao's Wine" illustrates how adepts reject worldly intoxication, seeking instead the "jade syrup" of internal alchemical transformation (the refined Jing-essence and Qi-energy). "Unrestrained Ease" describes the state of meditative absorption where Shen-spirit and Qi-energy overflow, emphasizing the need to dissolve attachments to selfhood while preserving the clarity of the "spiritual terrace" (the mind's luminous awareness).

"Pride of Fishermen - Ode to the Iron Crucible" portrays Waidan (external alchemy) practice using portable iron vessels, mentioning the refining of lead and mercury (classic alchemical ingredients) and observing white vapors (signs of elixir formation). Subsequent poems dedicated to Elder Du and Master Li praise their persistent cultivation despite advanced age, achieving transcendence of worldly concerns through Neidan practice with prospects of attaining immortality.

These works consistently embody the Quanzhen doctrine of "dual cultivation of nature and life" (Xingming shuangxiu). They employ characteristic Neidan terminology like "enlightenment pouring like clarified butter" (sudden awakening experiences) and "nourishing spirit and essence," while also documenting Waidan practices - collectively presenting concrete methods of early Quanzhen cultivation.

This scripture primarily expounds on the heart methods and realms of Daoist cultivation. Wang Chongyang (founder of the Quanzhen tradition) transmits essential cultivation techniques to his disciples Zhao Gong and Xi Juya through poetic verses.

The key to cultivation lies in harmonizing Yin-Yang. The eyes should be bright (corresponding to the Li trigram of Fire), the ears keen (Kan trigram of Water), the heart-mind serene, and the nasal passages unobstructed. Like mountain springs flowing into deep ravines, one must gradually refine the true fire within (referring to fire regulation in Neidan practice). Metal (lung Qi) and Wood (liver Qi) must coordinate like a tiger (Metal) and dragon (Wood) standing guard together, ultimately forging the precious "luminous pearl" (the inner elixir).

Even practitioners past seventy can maintain crane-like white hair and youthful complexions. Through cultivation, impurities are expelled from the body, the five viscera are replenished, and one ultimately attains the realm of merging with the Dao through emptiness. When lead (kidney Qi) and mercury (heart-mind) unite to form the elixir pellet, one roams freely in carefree joy, often in the company of immortals.

True cultivation requires knowing the white while guarding the black (understanding the interplay of manifest and hidden principles), treasuring the luminous pearl (Jing-Qi) within. Cultivating the heart demands self-restraint, like using a jade tablet (ancient ritual object) to measure conduct. Simply recognizing the true nature of one's original being makes one a genuine immortal. The Dantian (the body's energy center) is the foundation of practice—one must maintain the equilibrium of the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise).

On the path, one should emulate visiting the White Deer Temple (a Daoist monastery)—seemingly departing temporarily yet always keeping the heart anchored in the Dao. Like tying a silk thread to restrain the monkey-mind (metaphor for gathering scattered attention), one ultimately returns to the origin, attaining the body of a true adept (realizing the Dao).

These verses employ metaphorical language to convey the essentials of Neidan cultivation—balancing Yin-Yang, refining Jing into Qi—and the spiritual pursuit of nurturing one's nature through heart-mind cultivation.

The Time Messenger arrives reverently bearing celestial decrees, waiting patiently through the night for the appointed hour. At dawn's light, they ascend the courtyard steps, eagerly conveying joyous tidings to the enlightened master. When discussing the essentials of Daoist cultivation, one must comprehend the profound mysteries within. Like drinking celestial nectar, it nourishes the Three Treasures (Jing, Qi, Shen), unblocking meridians and illuminating the countenance. With a tranquil heart-mind (Shen), the breath (Qi) naturally harmonizes—no forced cultivation required. Those who align with the Dao's natural flow shall witness auspicious signs: divine mushrooms flourishing, immortal herbs growing, and wondrous journeys through treasure-filled grottoes, as if drunken with bliss on Penglai's immortal shores.

Another poem extols the snowfall: Suddenly clouds veil the firmament as auspicious snowflakes descend, dancing weightlessly upon the wind. Like congealed jade, they gently blanket mountain peaks in powdered white—fresh and radiant. Innocent children join hands in wonder, welcoming these crystalline treasures in pure-hearted delight. Adorned with jade blossoms, their noble bearing shines brighter still; with balanced meridians, the Three Lights (sun, moon, stars) blaze distinct. The earth glows as eastern (Zhen trigram) radiance dawns, silvery mists rising in splendor. Behold immortal masters summoning their disciples, inviting me to share celestial wine upon Penglai's shores.

This passage reveals Wang Chongyang (founder of Quanzhen Daoism) depicting transcendent visions experienced when cultivators achieve harmony of body-mind and unity with heaven. The recurring motif of "drunken bliss at Penglai" symbolizes the spiritual ecstasy of Daoist liberation.