About this page. The original text of 《重陽教化集》 (Taiping 太平部, 3 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 32 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Vol. 1
Wang Chongyang (styled Chongyangzi) recorded his poetic exchanges with disciple Ma Yu (Daoist name Danyang) during his spiritual practice in the Zhongnan Mountains.
In the first set of poems, Wang wrote: "When I left the village of Shuizhu beneath Zhongnan, I had already severed ties with wife and children. Traveling a thousand miles to seek kindred spirits, my sole purpose was to guide them through the gate of immortality." Ma Yu responded in verse: "Meeting the true master at Liujiang Village, I resolved to abandon family and worldly bonds. Roaming in pursuit of the Dao, I vow never to glance back at my former home."
The second set employs vivid metaphors for cultivation. Wang likened Ma Yu’s devotion to "a thousand-mile steed galloping against the wind" and hinted at his potential through the image of "a great whale sporting in the waters." Ma Yu replied that he would use "jade threads and golden hooks" (symbolizing Daoist methods) to tame his restless mind, ultimately "angling the mighty whale"—a metaphor for achieving profound realization.
In Pavilion of Encountering Immortals, Wang emphasized key cultivation principles through repetition: relinquishing attachments ("not chasing after material things"), illuminating the true nature ("seeing with perfect clarity"), and transcending conventions ("shattering all ordinary ways") to attain the natural purity of genuine practice. Ma Yu’s response expressed joyful commitment to gradual awakening and gratitude for his master’s oral teachings.
The final wordplay poem concealed esoteric insights. Wang deconstructed Ma Yu’s secular name "Yifu," revealing the alchemical secret of "harmonizing vital essences" ("marrow and grain converge") and urging him to comprehend the profound mysteries while settling into practice. Ma Yu’s reply confirmed his understanding.
These exchanges exemplify the Quanzhen tradition’s unique master-disciple transmission through poetry, centered on renouncing worldly ties and realizing one’s true nature. Frequent terms like "immortality," "genuine cultivation," and "right awakening" reflect the core pursuit of Neidan (internal alchemy).
This passage documents the poetic exchanges between Wang Chongyang (Daoist name Chongyangzi), the founder of the Quanzhen (Complete Perfection) school of Daoism, and his chief disciple Ma Yu (Daoist name Danyangzi). These poems employ wordplay techniques like character decomposition and acrostics, secretly conveying the mysteries of Neidan (internal alchemy) practice.
In his verses, Wang Chongyang uses the metaphor "awakening to one's wife as a living ghost" to illustrate transcending worldly attachments, while the reference to "drumming on a basin" alludes to Zhuangzi's story of drumming on a tub after his wife's death, expressing liberation from the cycle of life and death. The line "Ma meets, Zhe loves" plays on the character 喆 (zhe, meaning "wise"), suggesting their spiritual bond through shared wisdom. Ma Yu's responding poem mentions "meeting in Fufeng" (Shaanxi province where he encountered Wang) and "taking monastic vows immediately," marking his swift commitment to the Daoist path.
Frequent appearances of characters like "metal" and "wood" covertly reference Neidan terminology. For instance, "dwelling between wood and metal in emptiness" describes harmonizing liver (wood) and lung (metal) Qi, while "leading the crow and hare" symbolizes balancing Yin-Yang (crow representing lunar Yin, hare solar Yang), and "golden homeland" denotes the Dantian (energy center). Ma Yu's verse "destroying corpses and extinguishing minds" refers to eliminating the Three Corpses (Daoist concept of three malevolent spirits inhabiting the body), and "gold forming mysterious treasure through separation" depicts the Neidan refinement process.
Their character games convey cultivation insights—"harmful wind" decomposing to reveal "insect" hints at eliminating the Three Corpses, while the character 与 (yu, "with") may symbolize Yin-Yang union. Wang's closing line "a dusty dwelling needs no spaciousness" advocates worldly cultivation, asserting that through "correct practice" one can purify the "three fields" (upper, middle and lower Dantian). These poetic exchanges reveal the master-disciple relationship's unique pedagogical approach of using poetry to verify Daoist realization.
This passage records the poetic exchanges between Wang Chongyang, founder of the Quanzhen (Complete Perfection) school of Daoism, and his disciple Ma Danyang (Ma Yu), showcasing the unique master-disciple transmission of cultivation essentials through poetry.
In his verses, Wang Chongyang advises his disciple to transcend worldly attachments ("roaming freely beyond the shore"), achieving body-mind unity through Neidan (internal alchemy) practice—where "the charming infant" refers to harmonizing Yin-Yang energies to perfect both Shen (spirit) and Qi. His descriptions of cultivation achievements mention "spiritual light passing freely" (the primordial spirit moving without obstruction) and "ascending to the celestial altar" (communion with the stars), representing advanced stages of internal alchemy.
Ma Danyang's responsive poems vow obedience to his master's teachings ("reverently following instructions") and determination to relinquish worldly concerns ("casting off attachments to return"). He emphasizes sincere revelation of one's true heart ("cinnabar sincerity revealed") and diligent practice ("dwelling in constant effort"), attaining "illuminated spiritual nature" through the "ninefold transformative work" (the alchemical process of nine purifications), thereby qualifying for celestial ascension.
In their instructional verses, Wang Chongyang employs metaphors to convey cultivation principles: the Dao path is extraordinary ("the Way is uncommon"), requiring plodding cultivation like "an ox plowing fields" while abandoning bodily fixations ("flesh and blood all dissolved") and practicing forbearance ("enduring humiliation as Brother Horse"). Ma Danyang responds that he has comprehended the "discipline of forbearance," eliminating negative karma to nurture virtuous roots, manifesting the "central true Qi" (the primordial energy of the middle Dantian), ultimately reaching the state of self-other unity.
The concluding poems contain esoteric cultivation secrets: "upper fire consuming attachments" refers to refining worldly ties with heart-fire, while "central metal gathering luminosity" signifies the condensation of true Qi into the elixir. "Dagger-shaped jade" (an ancient medicine spoon) metaphorically represents drinking the golden elixir. Ma Danyang's response demonstrates his understanding of dual cultivation of nature and life ("nature and life unified")—though ineffable in words ("no speech within"), his radiant countenance ("flushed face") confirms true transmission. These character-play riddles (like splitting 可 into 哥) exemplify the distinctive encoded language of Daoist poetry.
This poetic exchange between master and disciple reveals Wang Chongyang (the Chongyang True Man) imparting essential cultivation methods to Ma Yu (the Danyang Master). The first acrostic poem conceals profound mysteries: the deconstructed character "系" hints at the principle of dual cultivation of nature and life (xingming shuangxiu), the alchemical process of metal-wood mutual generation (west-metal and east-wood), achieving the crystal-clear Golden Elixir (jindan) through fire-water balance (central-fire), where coiling dragons and crouching tigers symbolize perfect yin-yang harmony, ultimately leading to the enlightened state of perceiving heaven-earth's clarity amidst refreshing winds and bright moonlight.
Wang Chongyang admonishes his disciple: to attain immortality, one must emulate the purity of cool breezes and luminous moons. When reciting true scriptures (zhenjing), sincerity manifests efficacy; holding cultivation formulas should resemble reverently cradling jade tablets, while the golden crown symbolizes union with celestial principles. Ma Yu responds that divination signs reveal his cultivation remains incomplete, yet he's received the master's genuine teachings on nurturing nature, including talisman-writing (xiangguan referring to ritual brushes, yinchan to moonlight) to subdue demons, having realized the supreme truth that "the Dao is fundamentally formless."
Regarding temporal cultivation, Wang Chongyang unveils the mystery of celestial cycles: the year's two halves mirror yin-yang alternation, the twelve double-hours complete cosmic circulation, and only by stabilizing the spirit (shen) can one receive a true master's guidance. Ma Yu, having awakened, vows to seize time for practice—harmonizing lead-mercury (yin-yang qi), restraining the restless mind, making dual cultivation burn steadily like an eternal lamp.
The supreme cultivation secret lies in "recognizing ancestors and returning to the source" (spirit as origin, qi as progenitor), never seeking externally. Wang Chongyang uses colloquial wisdom—"when understanding comes, be cautious; when confused, remain magnanimous"—to illustrate the cultivation attitude. Ma Yu replies he's recognized his original face (true suchness of inherent nature), abandoning futile practices. Finally, master and disciple clarify cultivation's foundation resides in centering harmony (unbiased equilibrium), where serene non-action (wuwei) enables enduring genuine qi. These verses thoroughly embody Quanzhen Daoism's core doctrines of "dual cultivation" and "serene non-action."
Master Wang Chongyang, the founder of the Quanzhen (Complete Perfection) tradition of Daoism, reveals in this poem the essence of spiritual cultivation for attaining immortality. The human body, formed through the temporary convergence of earth, water, fire, and wind, will ultimately return to dust. Only the primordial true nature can transcend birth and death, ascending directly to the celestial realm as a perfected immortal of the Great Veil (Daluo), free from all deficiencies.
Ma Danyang, Wang Chongyang's disciple, responds in verse: By cultivating the fruit of wuwei (non-action), one need not worry about celestial ascent. When the three dantian (energy centers) become purified, the Golden Elixir (Jindan) naturally coalesces. Following the methods of the Wind Immortal (referring to Wang Chongyang), one achieves immortality.
The cultivation manual "Moonlight Illuminating Cloudy Streams" explains: The yin and yang qi within the human body constitute the true treasure for realizing the Dao. Practitioners must carefully observe the principles of the Three Powers (heaven-earth-human), Four Phases (lesser yang, greater yang, lesser yin, greater yin), and the generative-destructive cycles of the Five Phases. They must subdue the six thieves (senses and mind), control the seven corporeal souls from reckless movement, and use the eight trigrams (bagua) to locate the nine palaces (energy centers in the body). Through complete cultivation reaching perfect attainment, after the ninefold refinement of the Golden Elixir, one may join the ranks of immortals and liberate seven generations of ancestors from the six paths of rebirth. After five years of successful practice, the four elements disperse, and two immortal youths escort the practitioner directly to the Three Pure Realms (Sanqing), ultimately returning to Penglai, the isle of immortals.
Ma Danyang's responsive verses emphasize: First, one must transcend worldly thoughts and harmonize yin-yang energies. Gather the radiance of the three luminaries (sun, moon, stars) and align with the creative patterns of the four seasons and five directions. Sever the six desires, remain untangled by the seven emotions, maintain the eight precepts, and open the nine orifices. A decade of rigorous cultivation makes the Golden Elixir emit ninefold golden light while balancing the eight extraordinary meridians. Then seven sacred beings and six divine generals will protect the practice, enabling transcendence beyond the illusory body of four elements. Paying homage to the Three Pure Ones confirms the non-dual dharma gate, with one's true nature directly reaching the immortal isles.
Another passage from "Moonlight Illuminating Cloudy Streams" instructs practitioners: Having obtained human form, cultivate well and wander freely. Don't cling to beauty or wealth; abandon fame and glory. Maintain inner peace to naturally avoid sorrow and distress. Whether walking, standing, sitting, or reclining, align with the Dao's principles. Regularly study the Jade Instructions and Golden Statutes scriptures to comprehend their mysteries. When merit and virtue reach fulfillment, the luminous jade-like elixir will naturally coalesce, paving the path to longevity.
Ma Danyang concludes with his determination: Having encountered an enlightened master, one must advance through difficulties. Resolutely abandon familial attachments, renounce wife, children, and reputation, leaving hometown behind to pursue transcendent freedom. Subdue the restless mind and restore the true nature's abode. No longer entangled in gratitude or grudges, constantly visualize the turtle and snake (symbolizing the harmonious union of water and fire). The method of dual cultivation of nature and life (xingming shuangxiu) originates from the True Man of Taiyuan (Wang Chongyang), ultimately leading to shattering emptiness and returning to the source.
Master Wang Chongyang's poem reveals the truth of "impermanence," awakening those with spiritual roots to realize: a human life spans merely a hundred years—when examined closely, it amounts to nothing but empty talk. Those entangled in worldly pleasures are like people trapped in a burning house, suffering in agony. Far better to withdraw the wandering mind and devote oneself to cultivation. Practicing Neidan (internal alchemy, the Daoist art of refining Jing, Qi, and Shen) is like nurturing "yellow sprouts" (a Neidan term referring to the nascent emergence of primordial Qi). Once perfected, it becomes priceless. Secluded in mountain forests, free and at ease, the key lies in severing greed, anger, and delusion—tethering the restless "monkey-mind" (a metaphor for scattered thoughts). Maintain a mind clear and undisturbed, accomplishing the work effortlessly through Wuwei (non-action), avoiding all cunning artifice.
Master Ma Danyang responds in harmony: Ordinary people are often troubled by the question of life and death—only upon meeting Master Chongyang (referred to as "Wind Immortal") did they hear the wondrous Dharma and true teachings. Suddenly awakened, they resolutely abandoned worldly possessions to refine the Golden Elixir (the highest achievement of Neidan) within the void. This Golden Elixir is beyond price; those who cultivate truth naturally attain clarity and vitality. Cool the inner heart, relinquish all worldly entanglements, nourish the spirit and primordial Qi, until the mind becomes like the moon reflecting upon a clouded stream. Cultivation values authenticity—neither flattery nor deceit.
In the lyric form of "Immortal in the Yellow Crane Cave," Wang Chongyang uses the image of a wanderer leaving his horse untethered as a metaphor for practice: A man travels far from home, his vision obscured by cold mist and withered grass, glimpsing a few households across the river. Standing on the sandy shore, he ignores his horse’s neighing, refusing to retrieve it. When about to board a boat, even the fisherman asks, "Why not take your horse?" Yet as moonlight bathes the river’s heart, he remains unmoved. Ma Danyang realizes this symbolizes transcending the burning house of worldly life and seeing through mortal attachments. After encountering Master Chongyang, he became like a steed finding the true path, galloping straight to the other shore. Upon reaching the realm of carefree liberation, refining Qi is like purifying silk—discerning true from false practice with single-minded focus, becoming a clear-eyed cultivator who fears not the lateness of years in attaining enlightenment.
Another "Immortal in the Yellow Crane Cave" reflects on insights gained while lodging in a desolate village: Sighing alone with none to confide in, hearing only the ceaseless whinnying of horses. He muses how, in peaceful times, farmers envy an era without war, where tavern banners outnumber battle flags. Ma Danyang perceives: The body is but a temporary lodge for the spirit—why lament its decay? See through worldly illusions; covet neither wealth nor glory. The profound practice of "Kan and Li coupling" (a Neidan term for the alchemical union of water and fire) involves the spirit’s movements like clashing armies—this is true cultivation.
Master Wang Chongyang admonished his disciples in verse: One must rein in the restless mind like taming a mischievous monkey, swiftly harmonizing the yin and yang energies within (the "charming maiden" representing yin, the "infant" representing yang). To attain the great Dao, one must abandon worldly attachments as though breaking a wild stallion, maintaining luminous awareness so all may ascend together to the immortal realms in eternal carefree joy. Calling himself "Harmful Wind" (Wang's Daoist name), he declared having achieved a state of crystalline clarity.
In responsive verses, Master Ma Danyang (Wang's chief disciple) repeatedly invoked his own sobriquet "Supporting Wind," emphasizing the need for thorough cultivation: one must both guide innate nature to manifest and dare to shatter conventional boundaries. He likened himself to a crane purified by karma's flames—such refinement making spiritual awareness more translucent, embodying true Daoist practice.
In poems about earthenware jars, Wang Chongyang compared humble pots to alchemical furnaces (tools for Neidan/internal alchemy), noting their unassuming appearance yet hidden golden radiance, urging disciples to cherish cultivation opportunities. Ma Danyang expanded this metaphor: the jar symbolizes a practitioner's expansive mind, where purity and self-discipline safeguard the dharma body (perfected Daoist form).
Their call-and-response "Dreamless Song" lyrics reveal master-disciple dialogue: Wang taught that cultivation requires seizing spring's vitality, seeing through illusion to attain genuine joy. Ma responded that the state of forgetting self and others demands inner clarity—only through direct realization can one behold the "grotto-heaven's bright moon" (a Daoist celestial vision).
When discussing cultivation timing, Wang used winter's harshness as metaphor for practice's difficulties, while Ma encouraged steadfast resolve—even bitter cold could become an opportunity to deliver beings. Finally, in tea-drinking verses, they respectively invoked Tang dynasty tea connoisseur Lu Tong's "Seven Bowls" and Zen master Zhaozhou's "Go drink tea" koan, demonstrating how transcending worldly attachments reveals the "shore of eternal life" (Daoist immortality).
Wang Chongyang (Master Chongyang) conveyed to his disciple Ma Yu (Master Danyang) through poetry that spiritual cultivation requires a complete transformation of one's nature. He wrote: "Only today do I realize all worldly phenomena are creations of the mind. By resolutely turning toward the Dao and abandoning secular identity (symbolized by changing one's name), one may find the true path. Having attained the Great Dao of Complete Perfection (Quanzhen), one becomes ready for alchemical practice."
Ma Yu responded in verse: "Your teaching of 'reversal' contains profound mystery—only by relinquishing worldly affairs can one seek the Great Dao within. The true Dao lies in maintaining purity of body and mind, using oneself as the crucible for internal alchemy (Neidan)."
Their dialogue continued through chess metaphors in the poem "Dreamless Song." Wang Chongyang wrote: "When enjoying chess, I observe how the alternating black and white pieces mirror the crucial balance in spiritual practice." Ma Yu added: "Watching chess brings joy, but obsession obscures the hidden truth—just as cultivation requires discernment in choices."
In "Courtyard Full of Fragrance," Wang Chongyang described his spiritual state: "Seeking the true Dao in my hermitage, I am uniquely suited for this task. Yin-Yang energies circulate within; my breath emits radiant light. Freed from cravings for wine and meat, my spirit shines like flawless jade." Ma Yu replied: "Grateful for your guidance, I now understand the illusion of life (symbolized by the Millet Dream). Holding fast to my original virtuous intent, golden flowers (a Neidan term) blossom within, revealing their singular fragrance."
Another "Courtyard Full of Fragrance" contained Wang Chongyang's admonition: "Cease restless chasing; return to your luminous true nature. This nature, like moonlight reflected in water, eludes grasp. Achieve the forgetting of self and objects—yet sadly, delusions often veil our true essence." Ma Yu answered: "Recognize external illusions while nurturing inner fragrance. Like fine jade from Kunlun, truth eventually finds its destined recognition. On this Double Ninth Festival, golden chrysanthemums herald cultivation's fulfillment."
This scripture records the poetic exchange between Patriarch Wang Chongyang and his disciple Ma Danyang (Daoist name Danyangzi), containing essential cultivation instructions and master-disciple dialogue. The first poem is Wang's acrostic verse for Ma Danyang, where the initial characters form the phrase "Gratitude to Noble Wang," expressing admiration for Ma's renunciation of worldly possessions to pursue the Dao.
The verse employs "mercury congealing into lead frost" as a metaphor for the coagulation of Jing (essence) and Qi (vital energy) during Neidan (internal alchemy) practice, admonishing severance from worldly attachments. "Repairing the jade cavern and golden chamber" refers to regulating the body's interior (Daoism perceives the human form as containing sacred inner landscapes) - through cultivation one may comprehend profound realms and attain carefree liberation. "Preserving jade-like purity at the summer solstice" subtly suggests maintaining fundamental nature during Yang energy's zenith.
Ma Danyang's response in the second section demonstrates his cultivation resolve: "Recognizing the death-mind brings spontaneous ash-extinction" signifies complete relinquishment of clinging, while "gathering Shen (spirit), Qi and luminous essence" denotes concentrating mind-energy for Neidan practice. "Golden movement through nine portals" describes internal Qi circulating through meridians, and "vanished pests revealing the three platforms" indicates the radiant illumination of upper, middle and lower Dantian (energy centers) after eliminating distractions.
The concluding quatrain addresses "Vermilion Youth" (veiled reference to Danyang) in plain language to explain cultivation essentials: abandon clinging thoughts, as solitary practice alone brings purity. "Two companions traveling together" may hint at Yin-Yang harmonization, with "journey provisions" symbolizing cultivation resources. It emphasizes transcending familial and material ties while enduring seasonal extremes, ultimately reaching worry-free liberation. The repetitive final particle "ye" forms rhythmic parallelism, intensifying the resolute attitude of monastic cultivation.
This passage records a dialogue on spiritual practice between Wang Chongyang (Daoist name Chongyangzi), the founder of the Quanzhen (Complete Perfection) school of Daoism, and his disciple Ma Yu (Daoist name Danyangzi). Wang instructs his disciple to relinquish worldly attachments and devote himself wholeheartedly to cultivating the Dao.
Practitioners should wander freely like clouds and flowing water, without fixed abodes, sustaining themselves through alms while single-mindedly seeking enlightened teachers. Cultivating the Dao requires unwavering determination, for life and death are impermanent. Sincere devotion to the Dao brings celestial protection, while deceiving one's Dao-heart invites misfortune. Those who follow the Dao flourish, while those who turn away perish—may you awaken to this truth swiftly.
Ma Yu responded: Only after meeting this immortal master (Wang Chongyang) did I comprehend the profound mysteries of Daoist cultivation. One must restrain fiery temperaments (Wood Virtue), practice Neidan (internal alchemy, the golden method), subdue the ego, and seek the provisions for the Dao (resources for practice). The spirit must remain focused while the primordial Shen (spirit) stays vibrant—only through carefree wandering can afflictions be dissolved. When encountering demonic obstacles, fear not; remain undaunted by wind, rain, or bitter frost, free from worry and vexation. Renounce wives, concubines, and material possessions; leave your hometown behind with resolute commitment to long-term practice. A true man must stand firm—wavering in Daoist resolve brings suffering, domestic turmoil, and rebirth among hungry ghosts, with no hope of deliverance for eons.
Wang Chongyang then composed a poem for Ma Yu: Seeing your vows so steadfast gladdens my heart. Henceforth you may follow me (Wang Zhe being Wang Chongyang) in cultivation. Together we'll explore profound truths, wandering freely until we visit the perfected Lu (likely referring to either Zhongli Quan or Lü Dongbin) in western passes. Three kindred spirits, utterly carefree, pursuing Wuwei (non-action) without thought or concern, drinking deeply of the immortal wine of longevity. This wine surpasses all worldly vintages, naturally overflowing without need for purchase. Often intoxicated yet seeing through delusions, awakening to spontaneous breath. Persist in orthodox practice, nurturing golden blossoms and jade mushrooms (symbols of Neidan). Together we shall ascend Mount Kunlun's immortal peaks and reach Penglai's paradise.
Ma Yu replied again: When encountering opportunities for practice, advance courageously—dissolve past karma without creating new calamities. The net of doubts in my heart suddenly unraveled; henceforth I'll follow Wang Chongyang eternally. Withdraw sharp edges, conceal your radiance deeply, maintaining purity and stillness. Within the body, the dragon and tiger (Yin-Yang energies) naturally harmonize and circulate—suddenly, the true Dao reveals itself.
In these poetic verses, Patriarch Wang Chongyang primarily expounds on the essential principles of spiritual cultivation and the life attitude of Daoist practitioners.
The cultivator should maintain the purity and naturalness of an infant, without deliberately seeking companions for the journey. In a life of carefree wandering, what one drinks is not ordinary wine but the "wine of nothingness" (referring to the sweet dew produced through Neidan, or internal alchemy). This celestial nectar surpasses even the finest ambrosia, preserving eternal youth. Through cultivation, one can cleanse worldly distractions, regulate breath and energy, and nurture a radiant spiritual sprout (the inner elixir) within the Dantian. When the practice reaches completion, one receives a celestial summons to join fellow adepts on the immortal isle of Penglai.
In the poem Golden Lotus Hall, wordplay is used to hint at key cultivation principles: one must remain as pure as an infant, stabilizing the Three Treasures of Jing (essence), Qi (vital energy), and Shen (spirit) (where the "maiden" represents the spirit and the "infant" represents primal energy). Only by understanding this truth can one embark on the path to immortality. Ma Danyang’s matching verse further clarifies that cultivation focuses on inner awakening—subduing the heart’s fire and elevating the kidney’s water (balancing Yin and Yang within the body)—so that the Golden Elixir naturally solidifies.
The poem Repaying the Master’s Kindness distinguishes three realms of immortality: earthly, human, and celestial. It emphasizes that cultivation requires guarding the Three Dantians (upper, middle, and lower energy centers) while maintaining a harmonious mind. If entangled in fame and profit, one misses the opportunity for transcendence. Ma Danyang’s response notes that after following the master’s teachings, he no longer clings to worldly rituals but devotes himself wholly to the Dao, thereby liberating his ancestors.
Finally, A Song for Danyang advises Ma Danyang: at forty-six, one should embrace contentment and nurture the luminous pearl (the inner elixir) within the Three Dantians, without obsessing over formal sitting meditation. The key lies in balancing the body’s Yin and Yang (where "west" represents metal and the lungs, and "east" represents wood and the liver), ensuring abundant kidney water (the source of vitality) and a bright heart fire (the nature of the mind). One should not chase blindly but immediately engage in practice, penetrating these profound mysteries.
Wang Chongyang (Master Chongyang) instructed his disciple Ma Yu (Danyangzi) on the path of cultivation, emphasizing that the essence of Daoist practice lies in single-minded concentration and relinquishing self-attachment. When the mind remains steadfast in cultivation, yielding the self and benefiting others, the natural result will be the shedding of mortal form to attain immortality.
Ma Yu responded in verse: The "Three-Six" wondrous method (referring to the harmonization of Yin-Yang in practice) taught by Master Chongyang has enabled me to refine true gold in the alchemical furnace (symbolizing Neidan practice) and congeal flawless jade within the cauldron (representing the Golden Elixir). Whether walking, standing, sitting, or reclining, the celestial cycle (Zhou Tian) flows naturally, balancing the body's Yin and Yang energies. In silent chaos, fiery dates (an internal alchemical phenomenon) are forged; in crystalline stillness, quicksilver-like crimson light (a Neidan vision) appears. These achievements arise not through forced striving, but through genuine transmission ("black hare and golden crow" symbolize the sun-moon cycle, representing cultivation techniques).
Ma Yu expressed gratitude for the opportunity to practice in the cloud-girt grotto, vowing to review past lessons while gaining new insights. He resolved to uphold precepts, accumulate merit (De), and devoutly follow his master's immortal path.
In subsequent dialogues, Wang Chongyang warned of the underworld's terrifying judgments: attachment to wine, lust, wealth, and anger invites suffering, and at death's hour, demonic enforcers show no mercy. Ma Yu replied that he had seen through worldly illusions, abandoning household attachments to focus solely on uncovering celestial secrets (cultivation methods).
Wang Chongyang reiterated: Daoist practice requires severing worldly temptations and completely renouncing glory and desire. Ma Yu joyfully accepted his master's stern guidance, declaring his realization of life's emptiness and determination to advance in practice. This exchange exemplifies Quanzhen Daoism's characteristic "dual cultivation of nature and life" (Xingming Shuangxiu), integrating mental refinement with concrete Neidan techniques.
Wang Chongyang, founder of the Quanzhen (Complete Perfection) tradition, imparted the essence of Daoist cultivation to his disciple Ma Danyang (Daoist name Danyangzi) through poetic dialogues. He first admonished Ma to relinquish worldly attachments: though one may see through worldly illusions, one must not lose heart, but instead calm the mind and regulate breathing to cultivate the eight meridians, achieving the dual cultivation of nature and life (xingming shuangxiu) with the vigor of a tiger's roar and dragon's chant. He particularly emphasized wearing the blue Huayang headscarf (a Daoist headdress), as Ma had been bound too long by the concept of "family," exhausting both body and mind to the point of confusing basic Neidan (internal alchemy) concepts like lead and mercury (symbolizing yin and yang qi) and the trigrams Kan (Water) and Li (Fire). Only by properly wearing the Daoist headscarf could one comprehend the purple lingzhi (representing primordial qi).
Ma Danyang responded with poetry expressing his resolve: to sever worldly ties with the sword of wisdom, no longer allowing his physical body to suffer or his Jing (essence), Qi (vital energy), and Shen (spirit) to deplete, instead focusing wholeheartedly on Neidan practice and joyfully donning the Daoist headscarf to nurture purity of mind. Noticing the bold spirit yet incomplete enlightenment in Ma's verses, Wang Chongyang quoted an ancient poem as warning: like birds chirping "burn incense" all day on branches, their words may not match their hearts. Ma immediately vowed: should his words prove insincere, he would willingly endure the punishment of having his tongue torn out.
In another poetic exchange, Wang employed the metaphor of "moving beds and changing meals": thrice altering daily routines (during the third night watch) held the mystery of "three times three makes six." Ma responded: he'd rather move mountains than change his aspiration, having glimpsed the profound truth—if he failed to penetrate the dual mysteries (of surface and essence), whom else could he consult but his master?
Finally, Wang drew a skull as warning: worldly suffering stems from karmic debts incurred in past lives. Upon realizing this, Ma wrote: meeting his master had dissolved all sorrows; henceforth seeing through life and death, he'd become a carefree wanderer, shattering all attachments. These dialogues, recorded in Volume One of the Chongyang Teachings Anthology, vividly demonstrate the dynamic pedagogical interaction between master and disciple.
Vol. 2
This scripture records the cultivation dialogue between Wang Chongyang (Master Chongyang) and his disciple Ma Yu (Danyang), presented in three sections:
The first section contains Wang Chongyang's teachings. He describes purging worldly attachments during two encounters at Mount Zhongnan and Liyi, instructing disciples to nourish Qi (vital energy) and preserve Shen (spirit) while maintaining purity. Mentioning the use of "Dao Gui" (an alchemical term referring to the method of harmonizing Yin-Yang) to open the three Dantian (upper, middle and lower energy centers), he illuminates the path to spiritual radiance. Emphasizing the need to first seek guidance from enlightened masters, he states only when conditions ripen can joint cultivation begin—using the "arrow of wisdom" to dispel demonic obstructions, with true transmission requiring attainment of pristine clarity.
The second section presents Ma Yu's response. He declares having renounced wine, lust, wealth and anger, restraining wild impulses like "tying the untamed horse and chaining the mind-monkey" (metaphors for subduing wandering thoughts). Confessing late age suits cultivation better, he wields the "sword of wisdom" to sever worldly ties while diligently practicing his master's essential techniques. Describing internal Yin-Yang harmony (symbolized by the crimson phoenix, black tortoise, azure dragon and white tiger), he attains true joy without external seeking. After refining the "three elixirs" (representing progressive stages of Neidan practice), demons submit naturally as his enlightened spirit shines unobstructed, ultimately reaching Penglai's immortal realm.
The third section, "Fragrant Mountain Assembly," employs symbolic imagery depicting advanced cultivation states. "White radiance, azure glow and crimson brilliance" represent the sublimation of Jing (essence), Qi and Shen, while "the pearl's encompassing light" symbolizes perfected inner alchemy. The cultivator receives the Jade Emperor's decree (signifying Dao-certification) to join celestial gatherings at the Fragrant Mountain—a major Daoist immortal assembly—finally abiding eternally in the three divine isles of Penglai, Fangzhang and Yingzhou. Ma Yu's poetic response supplements with internal visions like "Wood-Metal communion" (alchemical union of Water-Fire elements) and "auspicious auroras," reaffirming the belief that human perseverance in cultivating the Dao ensures immortal transcendence.
Wang Chongyang (Daoist name Chongyangzi) instructed his disciple Ma Danyang (Daoist name Danyangzi) with these essential teachings: To cultivate the Dao, one must first comprehend the fundamental principle of Heaven's profound mystery—this requires utmost sincerity of heart and transcendence of worldly desires. The turning of seasons and the movements of sun, moon, and stars all conceal the patterns of the Dao. If one can penetrate the subtle mystery of reversed Yin-Yang (referring to the harmonization method in Neidan/internal alchemy practice), natural perfection in cultivation will follow.
Ma Danyang responded gratefully: I thank Master Fengxian (Wang Chongyang's alternate name) for awakening me to the true meaning of Dao cultivation. With worldly attachments no longer binding my heart, my innate nature gradually clarifies. Only by maintaining eternal purity can one truly attain the Dao and achieve immortality.
Wang Chongyang particularly emphasized: Ordinary practitioners must adhere to twelve essential precepts—abstain from wine, lust, wealth, and anger; relinquish grasping affections; sever sorrows and obsessive thoughts. Quoting the ancient immortal Zhenren Jin, he warned: Dao cultivators must never kill, steal, consume alcohol or meat—these violate the precepts. When seeing Ma Danyang drinking wine, he composed an admonishing verse: An enlightened one who craves the cup wastes even a thousand-year lifespan; continued indulgence may not see forty-nine winters.
Ma Danyang immediately vowed abstinence, declaring his intent to drink only the Jade Nectar (Neidan term for nourishing saliva) produced through cultivation. Only by reaching the state where self and objects are both forgotten could one refine the pure Yang body ("true double-nine" symbolizes complete Yang purity).
Later, Wang sent Ma down the mountain to practice with Immortal Lu (likely referring to fellow cultivator Lu Daojian), explaining: "I heal with talisman water, he saves with medicine—though one dwells in wilderness and the other in society, both propagate the true Dao. When merits culminate, we'll meet at Penglai Isle; now we needn't debate methods." Ma realized: Whether talismans or elixirs, both embody the true unitary Dao—the key lies in taming the restless mind (metaphor for monkey-heart/horse-will) and ceasing delusional attachments.
The final teaching revealed this essential truth: Some constantly seek immortality techniques, yet the sixteen- and twenty-eight-word secrets (referring to core cultivation formulas) already exist in ancient scriptures. True practice begins like lotus rising unstained from mud—abandon worldly affairs, transform all phenomena into cultivation resources, until refining away impurities to manifest the pure Yang spirit ("upper field" denotes upper Dantian; "single beam of light" signifies Yang spirit illumination).
This scripture records the cultivation dialogues between Wang Chongyang, patriarch of the Quanzhen (Complete Perfection) Daoist school, and his disciple Ma Danyang (Master Danyang), showcasing their unique master-disciple transmission of Daoist methods through poetic exchanges.
Wang Chongyang begins by describing the realm of spiritual practice: dull-witted individuals struggle to grasp the profound mysteries and must sincerely seek a master to obtain oral instructions. When one achieves the golden sixteen-foot body (a symbol of Buddhist-Daoist attainment), the internal Qi channels correspond with the twenty-eight lunar mansions, naturally aligning with heavenly principles. Using the imagery of Kan (Water) and Li (Fire) from the Bagua (Eight Trigrams) and the "dragon and tiger" (symbolizing the Yin and Yang energies within the body), he metaphorically illustrates the process of refining the Dantian (energy center). Once the skill of "extracting medicine from fire" (gathering and refining Jing-essence) and "plowing the field at the ocean’s depths" (transforming essence into Qi in the lower Dantian) is perfected, spiritual radiance bursts forth, enabling ascension to celestial grotto-heavens.
Ma Danyang responds in verse: comprehending the true teachings in stillness, one attains auspicious signs by penetrating the profound mysteries. He depicts Neidan (internal alchemy) cultivation with phrases like "sealing the three jade gates" (the three Dantian) and "a wisp of cloud in the golden cauldron" (the imagery of alchemical refinement). Ultimately, one reaches a state of carefree transcendence—"reclining beneath the moon, intoxicated by clouds" (a metaphor for the liberated state of cultivation)—and regards Penglai, the immortal isle, as home.
In the poem Ascending the Azure Sky, Wang Chongyang recounts his unrestrained freedom after attaining the Dao on Mount Zhongnan, roaming the land composing poetry. He emphasizes the essential techniques of "uniting spirit and Qi" (harmonizing Jing, Qi, and Shen) and "upright mindfulness with heart-incense" (pure-hearted devotion). When the five-colored radiance (the manifestation of the Five Phases' energies) envelops the "treasure pearl" (the inner elixir), it signals the moment of soaring to the azure heavens, illuminating all with divine light.
Ma Danyang recalls his awakening after encountering his master (referring to Wang Chongyang as "Wind Immortal"), abandoning household life to pursue the Great Dao. Through refining the "cauldron of elixir" (the fire phases of inner alchemy), the luminous nature of jade (one’s innate essence) naturally manifests, granting eternal residence in the immortal isles.
The poetic exchange in Treading Cloud’s Path is particularly vivid: Wang Chongyang likens guiding disciples to fishing in the Eastern Sea, using the image of "a lively, joyous great whale" (referring to Ma Danyang) to depict their carefree travels through mountains and rivers, transmitting the Dao while sharing wine. Ma Danyang responds with joy at receiving his master’s secret teachings, alluding to the proverb "Master Li takes Master Zhang’s drink" to subtly signify the extraordinary karmic bond of Daoist transmission.
These poems exemplify the early Quanzhen emphasis on "dual cultivation of nature and life" (Xingming Shuangxiu), integrating inner alchemy with spiritual refinement while enlightening disciples through daily wanderings and poetic dialogue. Terms like "Kan-Li dragon-tiger" and "golden cauldron, jade gates" are classic expressions of Song-dynasty Neidan philosophy.
This passage presents a poetic dialogue between Wang Chongyang, the founding patriarch of the Quanzhen (Complete Perfection) tradition, and his disciple Ma Yu (Daoist name Danyangzi), demonstrating how master and disciple transmitted profound Daoist teachings through verse.
Wang Chongyang likens himself to a golden-scaled turtle fish, symbolizing his transcendent state beyond worldly fame and fortune. He exposes the emptiness of material gains, emphasizing focused cultivation beyond mundane concerns through purifying the heart, reducing desires, and ingesting alchemical elixirs (referred to as "knife-mark" pills). In his "Four Fruits Eulogy," he uses four repetitions of the character "fruit" to stress the importance of following the master's guidance, penetrating profound mysteries, and aligning with one's true nature.
Ma Yu's responsive verses acknowledge his teacher's instruction—how encountering an enlightened master drew him from worldly dust, how comprehending the Dao (the Way) dissolved personal grievances, and how grasping truth unveiled celestial secrets. Wang responds with further admonitions to see through worldly illusions, reminding that pure hearts inherently possess treasures like pearls from the dragon's maw, enabling ascension to Kunlun's immortal realms. Ma Yu replies that he now understands the heart's purity as ultimate truth, following his master's cloud-like wanderings until finally dwelling in sacred mountains.
In "Remembering the Royal Grandson," Wang specifically cautions Ma Yu about speech—warning that the tongue breeds calamity, while silence preserves true nature. The awakened disciple vows to shut the gate of idle talk, eternally safeguarding his vital essence (Jing) and life force (Qi).
Their cultivation even manifested through street begging as spiritual teaching. Wang uses red and white colors to symbolize the body's illusory composition, noting how people cling to physical forms unaware of life's fleeting century. Ma Yu's verse responds that this body—a temporary amalgam of the Four Elements (fire, wind, earth, water)—is fundamentally empty; fortunate to meet an enlightened master, he has now grasped the esoteric secrets while quietly accumulating merit until heaven's appointed time.
Finally, Wang humorously calls himself a "harmful wind child"—a contemporary nickname mocking ascetics—while hinting at the true adept's hidden nature. Ma Yu replies that though clad in colorful rags while begging, his inner radiance knows the truth, destined to manifest the genuine Dao. These poetic exchanges vividly illustrate Quanzhen's principle of "dual cultivation of nature and life" (Xingming Shuangxiu) and the master-disciple transmission method.
This passage from Chongyang's Teachings records the story of Quanzhen Patriarch Wang Chongyang enlightening his disciple Ma Yu (the Perfected of Danyang).
When the time was ripe, Wang Chongyang sought out this "child beyond the mundane" (referring to Ma Yu). The master transmitted profound secrets, but true understanding still required personal, diligent cultivation. Ma Yu humbled himself by begging on the streets, abandoned worldly calculations, and composed poetry renouncing secular life. Beyond Tan Chuduan (Elder Tan) and Ma Yu, who else truly attained awakening?
The Tayunxing lyric describes the transformation of a cultivator: yesterday, still dressed in ordinary blue cloth; today, already bearing the aura of an immortal. His face and bearing completely changed, as if he had taken on a new body. This rebirth went unnoticed by others, yet he urged all to realize: a hundred years of life pass like lightning—one must refine the spirit early and set up the inner alchemical furnace to forge the Golden Elixir.
Ma Yu responded in verse: After meeting Wang Chongyang (the Wind Immortal), he bound his hair in a Daoist topknot and utterly forgot his physical form. When greed and attachment arose, they were shattered by his master’s wisdom-light. With delusions extinguished, the Dao’s clarity emerged, and the elixir condensed in the furnace like crystalline hail. Only when celestial scriptures descended would he present the deathless Golden Elixir.
Wang Chongyang spurred Ma Yu with harsh methods: a hundred days of seclusion was not true practice—the key was to leap entirely beyond the mundane. Lingering in hesitation would never lead to the Great Dao. His intent now differed from before; all must meet with renewed resolve, even if it meant parting ways in joy.
Ma Yu replied gratefully: Drawing close to the master, he yearned for true transmission and thanked him for freeing him from bondage. May their Dao-hearts align, ensuring no lack of constancy. Though still clouded by worldly dust, time would reveal their shared aspiration. He pleaded not to be abandoned lightly—lest their past-life vow go unfulfilled.
Later, when Wang Chongyang took Ma Yu to cultivate at the Misty Radiance Grotto on Mount Kunyu, Ma Yu’s wavering resolve triggered a sudden, excruciating migraine—pain like an axe splitting his skull. Hearing that Ma Yu was near death at home, Wang Chongyang laughed heartily: "I intend to guide him to immortality—how could I let him truly die?" He then composed a poem to enlighten him:
Pure cultivation aligns with Heaven’s Dao—
I dare swear to Heaven my words are true.
Your doubt brings this headache’s torment—
Know well my earnest heart in teaching the true method.
Good medicine tastes bitter, yet few understand.
Wang Chongyang (founder of the Quanzhen [Complete Perfection] school of Daoism) and his disciple Ma Yu (Daoist name Danyang) engaged in poetic dialogues that reveal master-disciple spiritual guidance:
In the first set of poems, Ma Yu expresses his cultivation insights: ordinary people trapped in desires (迷津) are like those toiling in worldly dreams, while awakened practitioners (惺惺睡觉人) can see through illusions. He responds to his master that cultivation requires focusing on one's true nature (本来真), refining the Three Treasures of Jing (essence), Qi (vital energy), and Shen (spirit), and recognizing celestial realms (云霞) as true companions rather than clinging to worldly attachments. Only by breaking free from worldly constraints (世网, 凡笼) and appreciating the master's guidance can one achieve spiritual transformation.
The second dialogue about Kunyu Mountain practice features Wang Chongyang using metaphors like "a broken string cannot be rejoined" and "spilled water cannot be gathered" to emphasize the irreversible commitment required in cultivation, warning Ma Yu against halfway abandonment. Ma Yu expresses gratitude to his master (风仙 referring to Wang Chongyang) for guidance, vowing to steadfastly follow the spiritual path (云路, 琼路) through Neidan (internal alchemy) practice (烹炼大丹) to attain transcendent states.
When discussing temptations of wealth and lust, Wang Chongyang warns that cultivation is as perilous as moths drawn to flame, demanding severance of desires (赤凤髓 and 黑龟精 symbolizing depletion of vital energies). Ma Yu responds with determination to journey westward in practice, his mind already transcendent as wild cranes and lone clouds, following his master to pursue carefree longevity (证无生).
Finally, Wang Chongyang uses the metaphor of "酆都部" (the underworld register) to warn against laxity, to which Ma Yu replies that through awakened understanding and cultivation (道眼, 尘心灰尽), he has attained enduring vision, comparing his mastery over inner demons (擒猛虎) to the certainty of catching a turtle in water. These verses vividly document how early Quanzhen masters transmitted Neidan methods and dissolved attachments through poetic exchanges.
When Wang Chongyang (founder of the Quanzhen [Complete Perfection] School of Daoism) was cultivating Dao in the Misty Radiance Cave, he shared a bed with his disciple Ma Danyang. At dawn, he had Danyang feel the thick scabies lesions that had grown on his lower back, explaining these sores manifested from his urgent desire to guide disciples toward immortality. Using the metaphor "dragging a flood dragon through fire" to describe cultivation's hardships, he said when their merits were complete and they ascended to the celestial realm, master and disciple would stand together among the immortals.
Ma Danyang responded in verse, confessing his restless "monkey-mind and horse-heart" had caused his master's suffering. Reflecting on the karmic cycle of birth and death, he rejoiced at having obtained the true treasure (referring to Neidan [internal alchemy]) through cultivation. Later, to test Danyang, Wang deliberately expelled him from the mountain for a year, only readmitting him after receiving his written oath of commitment.
They also exchanged acrostic poems: Wang's verse with hidden "De" (德 Virtue) characters described alchemy like fermenting sauce with salt - the Neidan (refined Jing-Qi [essence-energy]) maturing with the sun and moon's revolutions. Ma's reply with "Xiang" (向 direction) characters vowed to renounce family and wealth for solitary cultivation, nurturing Yang Qi (fire generating auspicious energy) through stillness until achieving ascension like sunset's returning light.
The final character-puzzle poem concealed profound meaning: True cultivation seeks neither wealth nor rank (high officials and nobility), but understanding celestial cycles ("golden crow and jade hare" symbolizing sun and moon). Through the alchemical union of water and fire (molten silver irrigating the spring), every sincere practitioner may reach Penglai. The hidden character "Lai" (来 coming) whispers the path of returning to one's origin.
Ma Danyang (disciple of Wang Chongyang, founder of the Quanzhen tradition) responded to his master's teachings through poetry, expressing his spiritual realizations. He said: Only after constant companionship with the master did I understand how our true nature becomes pressured by worldly distractions. Only by forgetting all mundane thoughts and calming the heart-mind (Xin) can one penetrate the true Dao. Like a dragon's claw that retrieves numinous objects or a tiger's maw that devours treasures, cultivators through Neidan (internal alchemy) practice can radiate golden light. But to truly attain the Dao, one must sever worldly attachments.
Wang Chongyang used an acrostic poem form in "Dreamless Song" to enlighten his disciple: Practice while distracting thoughts are few, like jade flowers that never wither. Recognize the optimal timing for cultivation—when the luminous virtue of the Northern Water (representing prenatal Qi in the Five Phases system) shines forth, one should return to the origin and ingest immortal herbs (metaphor for Neidan practice). The hidden character "early" reminds practitioners of timely cultivation.
Ma Danyang responded: In my past, sorrow outweighed joy (having lost both parents while managing family affairs alone). Only upon encountering the immortal path did I understand true cultivators never age. Breaking free from domestic bonds, I progressed like ants threading pearls; when the mind clears, auspicious herbs (symbolizing Dao fruits) grow naturally in the heart-field. The deconstructed character "ten" hints at completion.
Wang Chongyang then presented another poem elucidating essential methods: Take the original spirit (Yuanshen) as root and primordial Qi (Yuanqi) as foundation—no forced effort needed. When dragon (symbolizing heart-mind) and tiger (representing kidney Qi) constantly intertwine, the fetal immortal (Neidan term for prenatal true Qi) naturally awakens. This mysterious state is known only to genuine practitioners. Transcend gender distinctions, abandon luxurious estates, crave neither food nor sleep, use no bedding—maintain clear awareness. Seemingly foolish yet profoundly wise, recognize your original face. Through countless kalpas none have known—worldly people chase only fame and wealth. Neither anger nor delight—today I clearly tell you: like fine rain nourishing spiritual sprouts at their roots.
Ma Danyang replied with playful verses: Hair in twin buns seeking ancestral masters, belly-slapping drums reverse aging. Dancing lightly through streets, every movement reveals carefreeness. No spouses or lands to bind me, eating when hungry, sleeping when tired. No mats or quilts needed—living in spontaneous freedom. Half-mad, half-sober—none understand, but my heart knows clearly. Regardless of others' views, let them rage or rejoice. I revel in unbridled freedom, this apparent madness speaks ultimate truth.
This poetic dialogue manifests the Quanzhen "living dead" cultivation state, where master and disciple convey through verse the authentic Daoist truth of "transcending worldly dust to attain carefree liberation."
Vol. 3
During his spiritual practice on Mount Zhongnan, Wang Chongyang (Master Chongyang) recorded insights from a visionary dream. He emphasized that cultivation requires preserving one's innate nature through inner contemplation (meditative stillness), refining the three Dantian (energy centers) within the body. When practice reaches its pinnacle, one experiences the fullness of Yang Qi, ultimately achieving the state of unity between heaven and human. In this condition, the spirit becomes crystal clear as if aided by refreshing winds, with genuine Qi naturally coalescing—greatly benefiting spiritual practice to the point where one may perceive the vital essence soaring skyward.
His disciple Ma Danyang responded in verse: Inner cultivation far surpasses external pursuits; one should not rely on physical sight but employ the wisdom-eye for inner vision. The refined Golden Elixir (Neidan) becomes pure and luminous, its divine radiance blazing like ninefold solar flames, through which one's true nature naturally becomes upright.
Wang employed vivid metaphors: Like using a golden hook to lift the giant turtle from the ocean depths, liberating it from the sea of suffering; or resembling the roc riding winds to ascend, jointly attending the Dragon Flower Assembly (a Daoist celestial gathering). Ma understood these as allegories for his master's salvific work—freeing human hearts from worldly attachments. Though not yet fully realized as immortals, practitioners could already participate in spiritual gatherings.
They adopted "taming wild horses" as metaphor for mind cultivation: Wang instructed to restrain thoughts as strictly as breaking untamed steeds, using reins of discipline until they submit peacefully, returning to the White Cloud Grotto (symbolizing pure realms). Ma confessed his past restlessness—mind like a monkey, heart like a wild horse—indulging in wine, lust, and material desires until rescued by his master ("Wind Immortal" denoting Wang). Now purified in body and mind, he could finally return to the rosy-clouded paradise.
The account concludes with Wang's stern test: temporarily expelling Ma from the Golden Lotus Hall (practice space) to beg on streets. Through the "Ten Pear Transformations" ordeal (a legendary series of instructional tests), Ma attained awakening. Grateful for his master's guidance, Ma vowed eternal discipleship. Poetic references to "cloud-grasping hands" symbolize post-enlightenment powers, while "Wang's Wind" signifies the spiritual path following Wang Chongyang's teachings.
Master Wang Chongyang expounds the true essence of cultivation in his Chongyang Teachings Collection: To fully comprehend the Dao (the Way), one must maintain constant purity of heart and reconstruct the inner spiritual world. Practitioners should gather their Shen (spirit), cease idle speech, and penetrate the truth through continuous contemplation to realize the original source. Following the guidance of an immortal master (a realized adept) is how one repays the teacher's kindness.
The key points of practice are: Do not be deluded by worldly words—the fleeting luxuries and pleasures you see have nothing to do with you. Eliminate the distinctions between self and others, transcending the boundaries of life and death. In cultivation, harmonize Yin-Yang (symbolized by the jade tablet's union), observe the illumination of the Three Lights (sun, moon, stars), and refine according to the Nine Revolutions (the alchemical process). Upon attaining purity, one manifests auspicious radiance like the moon surrounded by luminous clouds.
Disciple Ma Danyang responds: Having heard the master's teachings, I report my cultivation insights anew. The true method accomplishes the work of creation; relinquishing worldly thoughts dissolves all distinctions. Practicing is like savoring fine wine, and dawn meditation reveals inner light. The realm of cloud-sleeping on Mount Jing (a sacred site) reveals the preciousness of the true Dao.
The verses conceal essential instructions: Inquire into the method persistently—every moment is as precious as gold. Achieving the state of no leakage (perfection), the resonance of incantations depends on affinity. Moonlight illuminates the Three Dantian (upper, middle, lower energy centers), and the Yang spirit refines through nine revolutions. When the luminous true nature is realized, one dwells peacefully in the jade terrace of immortals.
Ma Danyang elaborates further: Seeking the master's true transmission is like finding a pearl within jade. Deeply examine the face of spiritual jade (one's innate nature), verifying wondrous resonance through Golden Elixir (Jindan) practice. The heart-mind becomes clear as gold, and the light of nature shines like jade. The transmitted golden rules (esoteric teachings) enable one to penetrate the truth of gold and jade.
In the Penglai Pavilion lyrics: Forget worldly confusion and ascend the flying pavilion (a metaphor for spiritual attainment) in self-reflection. Residing in the silver halls (pure abodes), nurture the miraculous elixir well. Steadfastly steer the immortal raft (the vessel of practice) to dispel all evils, preserving a single spark of spiritual clarity unbroken.
Ma Danyang adds in harmony: The purified Penglai Pavilion floats among jade towers. The furnace refines the Great Medicine of Danyang, filling the day with vibrant energy. With the true method, one never falls. Further harmonizing verses emphasize: The pure realm turns the Penglai Pavilion, revealing extraordinary sights within. Refining the elixir of ascension with true fire, maintain the dynamic union of Dragon and Tiger (harmony of Jing, Qi, and Shen) eternally, never to sink again.
This scripture depicts the realms and insights attained during Daoist cultivation, divided into two main sections: the original text by Master Chongyang (Wang Chongyang) and the responsive verses by his disciple Ma Danyang (Danyangzi).
The first half portrays the sublime state achieved by practitioners. The "Penglai Pavilion" symbolizes the immortal realm, while "tigers and dragons coiling" metaphorically represents the harmonious interplay of Yin and Yang Qi within the body. The "Golden Elixir" (Jindan) refers to the internal elixir formed through cultivation, and the "Azure Heaven" (Biluo) denotes the celestial sphere. Practitioners must relinquish worldly attachments and maintain pure awareness to ultimately roam the immortal realms with transcendent beings.
The latter section presents a poetic dialogue between master and disciple. Wang Chongyang employs the image of "noble guests by the lotus pond" (representing accomplished cultivators) to illustrate the necessity of single-minded focus in practice—abandoning material treasures and maintaining natural harmony. In his responsive verses, Ma Danyang further elaborates: cultivation requires concentrated spirit (Shen) until the primordial awareness manifests, enabling one to "directly enter the path to Penglai."
The final couplets use horse-riding as allegory. Wang compares cultivation to steering a fine steed that can escape deep pits of misfortune (symbolizing worldly entanglements). Ma responds that practice demands unwavering resolve—like sitting quietly within encircling walls (representing closed-door meditation)—until transcending the cycle of life and death. Here, "mercury and lead" (Gongqian) signify the body's vital essences of Yin and Yang, while "tigers and dragons" symbolize the dynamic movement of internal Qi.
These verses embody the core principles of Quanzhen Neidan (Complete Perfection internal alchemy): through breath regulation, Qi refinement, and renouncing mundane ties, practitioners manifest their primordial spirit (Yuanshen) to ultimately transcend mortal limitations. The master-disciple poetic exchange reflects Quanzhen's emphasis on lineage transmission and using verse as a vehicle for Daoist teachings.
This passage records several poetic exchanges between Wang Chongyang (Daoist name Chongyangzi), the founding patriarch of the Quanzhen (Complete Perfection) tradition, and his disciple Ma Yu (Daoist name Danyangzi), revealing their spiritual insights on Daoist cultivation.
The first set of poems depicts the realm of practice: if practitioners can relinquish attachments and dissolve past karmic obstructions, they will attain pure power and transcend misfortune. The "Lotus Pond" symbolizes a pure Daoist sanctuary, while "auspicious clouds" and "jade gates with golden portals" represent celestial imagery. Ma Yu's responding verse further describes practicing during the Lantern Festival (Shangyuan Festival), comparing mind cultivation to lighting the lamp of wisdom. Using "the moon of the heart" and "candle of nature" as metaphors for inner illumination, he ultimately achieves the enlightened state of "wisdom shining within."
The second set uses divination as its theme: Wang Chongyang employs the hexagrams as metaphors for finding kindred spirits on the path, emphasizing that enduring tempering leads to radiant accomplishment. Ma Yu responds that true awakening requires no deliberate calculation, gratefully acknowledging his master's (Fengxian refers to Wang Chongyang) guidance that enabled him to transcend cyclic existence and attain genuine joy.
The third group discusses esoteric practice: Wang Chongyang states that authentic cultivation should proceed discreetly without seeking fame, as this naturally commands respect. Ma Yu's verse describes how pure practice generates "mysterious dew" (a Neidan [internal alchemy] term denoting refined essence). By nourishing the "spiritual sprout" (metaphor for vital potential), one stabilizes Jing (essence), Qi (vital energy), and Shen (spirit), ultimately refining the "great medicine" (inner elixir) to ascend together to the immortal realm.
The final poem reveals the true essence of cultivation: Wang Chongyang points out that practice requires no forced striving—natural opportunities will arise, as he now wanders freely with white clouds (indicating transcendent freedom). These poetic exchanges demonstrate Quanzhen's core principles of "tranquil non-action" (qingjing wuwei) and "dual cultivation of nature and life" (xingming shuangxiu), with master and disciple transmitting essential teachings through verse.
This text presents a poetic exchange between Wang Chongyang, founder of the Quanzhen (Complete Perfection) lineage of Daoism, and his disciple Ma Danyang, revealing their shared insights on spiritual cultivation. The verses depict the mental states and practices encountered on the Daoist path.
Wang Chongyang's poem describes a transcendent state of practice: the mind is serene and joyful, free from worldly concerns, where he perceives the attendant youth (Qingtong) holding the register of immortals. In response, Ma Danyang writes that he has encountered the true essence of the Dao, receiving extraordinary guidance from his master. Determined to seek the Way wholeheartedly, he abandons attachment to his homeland, attaining a state of detachment where the heart is like dead ashes, ultimately securing his name among the celestial ranks.
Using the poetic form "Immortal of the Yellow Crane Cave," with the horse ("ma") as a symbol of spiritual cultivation, Wang Chongyang portrays himself as riding a divine steed, dispelling worldly distractions (symbolized by the "crow in the sun") and capturing the primordial Qi (symbolized by the "hare in the moon"). His body radiates golden light as he embodies the perfected state of Chongyang the True Man. Ma Danyang responds by revealing his celestial origins—once a heavenly hare, exiled to the mortal realm—until encountering Wang Chongyang (the "Wind Immortal"), who imparted profound teachings, enabling him to achieve the Great Dao and ascend on clouds to Penglai, the paradise of immortals.
In later exchanges, Wang Chongyang uses the metaphor of a fine steed constrained by saddle and bridle to illustrate how even the most refined practitioner may still be bound, unlike the wild horse that roams free. Ma Danyang counters that the true face of a cultivator cannot be easily depicted—the mind, purified and unattached (like the "unfettered horse"), ultimately soars on clouds. Wang Chongyang then emphasizes trusting the natural Dao ("wandering amid water and clouds") and following spontaneous practice (referring to himself as "Harmful Wind"). Ma Danyang affirms that cultivation means transcending the mundane, embracing wild freedom to comprehend nature’s principles, reaching the alchemical state where water and fire harmonize.
The conclusion reveals the essence of Daoist practice: preserving one’s true nature ("zhenzhen"), maintaining a luminous spirit-platform ("lingtai"), and wandering freely in the mysterious, formless realm. These poetic exchanges vividly illustrate the Quanzhen ideal of "dual cultivation of nature and life" (xingming shuangxiu) and the distinctive master-disciple tradition of transmitting the Dao through verse.
Riding the Wind-Horse (referring to the cultivated spirit of an adept) in unfettered wandering, one maintains a state of clear awareness while radiating luminous brilliance. Freely traversing between the clear sky and azure heavens, mounted on cloud-steeds without constraint.
Ma Yu (Daoist name Danyangzi) then responded in verse:
When great enlightenment dawns, the mind becomes lucid;
As supreme wisdom manifests, ease follows naturally,
Aligned with the Dao’s spontaneous flow.
The Wind-Horse (spirit) roams forever free—
Like mighty rivers surging or towering peaks unmoved,
While the True Fire (internal alchemy’s refining heat) blazes fiercely.
The Golden Elixir (Jindan) shines within the precious vessel (Dantian),
And the genuine Wind-Horse (spirit) attains eternal vision.
This lyric, Immortal in the Yellow Crane Grotto, was often chanted by Wang Chongyang (Daoist name Chongyangzi) at the Golden Lotus Hall. Each time he finished, he would bow deeply and say to his disciple Ma Yu: "When I ascend in feathered transformation, I shall transmit this to you all."
When first beholding the Blue-Steel Sword (symbolizing cultivation methods),
The true seed had already sprouted within—
Like golden threads emerging from wood.
Once the Wind-Horse (spirit) of the Qian hexagram (pure Yang) appeared,
It drifted freely with the wind,
As practice deepened day by day.
This secret joy was known to none but oneself.
The Celestial Steed (spirit) bestowed upon me proof of immortality.
Ma Yu harmonized:
Inheriting the sword-method (cultivation technique) of pristine emptiness,
The heart awakens to profound realization.
Golden threads on wood (Qi circulation) intertwine and stir;
When the Wind-Horse (spirit) manifests, it sways with the breeze.
Constantly contemplating the hexagrams (internal transformations),
One examines the work at every moment.
To achieve the immortal path in the Yellow Crane Grotto,
The day the Wind-Horse (spirit) is nourished brings true verification.
This Immortal in the Yellow Crane Grotto employs a hidden-head format:
The verses conceal the true meaning—
Like sweet dew nourishing the spirit,
Or True Fire nurturing golden lotuses.
The Thought-Horse (mind) and courtyard (body) must both be released;
The Inner Elixir (Neidan) is beyond all worldly treasure.
Amidst mountains and wilds, one comprehends Yin-Yang’s shifts
(represented by Zhun and Meng, hexagrams from the Yijing),
Where the Wild Steed (spirit) rests with the moon in harmony.
Ma Yu harmonized:
The Wind-Immortal (Wang Chongyang) awakened me with his teaching,
Guiding me westward to expound the mysteries.
One must relinquish attachments to the worldly abode (physical form)—
The seeker’s path is rare and precious.
Virtue (De) must be perfectly rounded;
The Mouth-Horse (speech and mind) ascends with the moon.
Jade Furnace’s Three Mountain Snows declares:
Cultivation demands fierce diligence—
The great matter of life and death brooks no hesitation.
The heart’s field must be tilled by one’s own hand;
None may rely on others’ half-hearted efforts.
Transcending dust requires karmic roots of blessing;
Those entangled in worldly ties will struggle to succeed.
Through long nights of restless sorrow,
Why chase gold and silver mines (metaphor for mundane wealth)?
Ma Yu harmonized:
Bravely departing the burning house (samsara),
Vowing to rescue this fragile life.
The Dantian’s work cannot hinge on a master’s hints alone—
How dare one cling to hopes of chance?
Yet blessed to meet a true teacher’s guidance,
Secretly penetrating the arcane depths.
When Patriarch Wang Chongyang (founder of the Quanzhen [Complete Perfection] school of Daoism) instructed his disciple Ma Yu (courtesy name Yifu, Daoist name Danyang) in Ninghai, he transmitted essential cultivation techniques through metaphors. He said spiritual practice was like striking the midnight bell at noon—a metaphor for overturning conventional understanding—and akin to refining pure gold from jade, symbolizing cultivating the body of pure Yang within an ordinary form.
After attaining realization, Ma Yu responded: Leaving his hometown Ninghai to pursue the true Dao, he befriended the three teachings of Confucianism, Buddhism, and Daoism. He described his cultivation state as having a mind like still water in a bright mirror, harmonizing Yin-Yang (where "dragon and tiger" represent the two Qi energies) in pure stillness, and achieving the mutual nourishment of water and fire (with "swimming" symbolizing the celestial cycle) through Neidan (internal alchemy) formulas.
Their lamp metaphor discussed cultivation realms: Wang Chongyang said true practitioners resemble lampstands—plain in appearance yet radiant within ("silver lampstand" representing the physical vessel), with minds clear as polished mirrors ("water chestnut flower" denoting bronze mirrors), turning inward to contemplate true nature rather than seeking externally. Ma Yu added that such awakening continues like the transmission of lamplight, with true nature mirroring all phenomena like a reflection. Practitioners should maintain childlike purity until attaining immortal states.
The poem "Calming Wind and Waves" describes sudden enlightenment: Among countless beings, one suddenly awakens—like a white lotus rising untainted from mud, transcending worldly delusions. Keeping company with cool breezes and bright moonlight, one enters springtime's eternal realm. Ma Yu's matching verse declares true freedom lies in cultivating innate roots ("good primal cause"), gathering primordial Qi ("jade flowers"), befriending emptiness and dwelling with purity, nurturing the inner elixir ("embryonic immortal") to attain lasting vision.
Finally, "Crossing the Shore" clarifies essential practice: The mundane body is but a borrowed vessel—only through lucid awareness ("clear wakefulness") can one realize original nature. Maintaining purity in all daily activities refines Jing, Qi, and Shen (essence, energy, and spirit) into a pearl-like elixir. Like drawing a bow straight to the target, practice must precisely regulate the celestial cycle's firing times ("expelling the celestial trigrams"). When the inner elixir is achieved, radiant light erupts—transcending the Five Phases and Yin-Yang to merge completely with the Dao.
Master Danyang (Ma Yu) responded to his teacher Wang Chongyang's teachings through poetry: Originally a worldly man, I was fortunate to encounter the Wind Immortal (referring to Wang Chongyang) who transmitted the methods of Dao cultivation, mending this body of pure emptiness. In idleness I sought tranquility, breaking self-attachment first when begging alms on the streets. Like a wooden puppet shooting arrows without intention, yet striking straight at Cloudy Stream (symbolizing the mystery of Dao practice), I awakened to the profound workings of the celestial cycles and the manifestations of the Bagua (Eight Trigrams). Witnessing the radiant glow of the Golden Elixir within—a true treasure indeed. I shall wander freely, spreading Daoist teachings across the Qin region (modern Shaanxi).
Wang Chongyang posted alms-seeking notices across the Three Prefectures and Five Assemblies (referring to proselytizing organizations established in Dengzhou, Laizhou, etc.) of Shandong: Equality is the root of Dao and De (Virtue), while serenity is the foundation of cultivation. The ultimate purpose of preaching in Laizhou is to return to equality—the basis for refining Jade Blossoms (true Qi) and Golden Lotuses (original spirit), akin to the source of the Three Lights (sun, moon, stars) and the Seven Treasures (seven precious things in Daoism). We must universally deliver all beings, widely aid the people, filling heaven and earth with auspicious signs. By accumulating virtuous connections to transform the world, those with affinity will naturally establish firm roots. All wish to cultivate the Yellow Sprouts (nascent elixir), none desire to fall into darkness.
Jade Blossoms represent the foundation of original Qi, while Golden Lotuses symbolize the source of spirit. When Qi and Shen (spirit) unite, immortality is achieved. The Yinfu Jing states: "Spirit is the child of original Qi, Qi is the mother of spirit—when mother and child meet, immortality is attained." In Dengzhou and Laizhou, I established the Jade Blossom and Golden Lotus Society, urging fellow cultivators to earnestly refine their true nature and genuine Qi. Regrettably, most fail to grasp the fundamentals, learning only minor peripheral techniques—mere methods for seeking blessings and nurturing life, not the true dual cultivation of nature and life (Xingming Shuangxiu). The slightest deviation leads one astray from the Great Dao.
For genuine practice: eat when hungry, sleep when tired—no need for forced meditation or studied methods. Simply discard worldly affairs and maintain the two words "serene stillness" in your heart—all else is nonessential. You are all wise—may you contemplate deeply during Zhaijiao (purification rituals) to avoid wrong paths. True cultivation has two aspects: Genuine Work means clarifying the Shen, stabilizing intention, abiding in Wuwei (non-action), achieving true purity and stillness while preserving the primordial Qi; Genuine Action means cultivating humaneness, aiding the poor and suffering, responding to others' crises with compassion, guiding virtuous people into Dao practice, putting others before oneself, and maintaining selflessness toward all things.
The Supreme Venerable Sovereign (the highest deity in Daoism) once said: "The reason I have great worries is because I possess this physical form. When I no longer have this body, where would worries remain?" Even the ancient masters who attained the Dao considered the body a burden, let alone attachments beyond the physical form. Even maintaining a household of a hundred members merely increases life's toil; amassing thousands in gold ultimately cannot escape turning to dust. Are these not all as illusory as bubbles and shadows?
Therefore, practitioners should gradually detach from worldly entanglements, cleanse the dust accumulated on the six senses, and allow their original true nature to fully manifest. If one's heart still clings to worldly pleasures, it's like decorating a house while it burns; aspiring to celestial abodes while refusing to relinquish mundane ties. How could precious Jade Stamens and Golden Lotuses (symbolizing immortal treasures) grow within a corpse-like body? Would the Jasper Terraces of immortals welcome flatterers and sycophants? Unless one purifies the spirit-shen and casts off worldly burdens, how could one comprehend the master's teachings, penetrate the core principles of Dao cultivation, and ultimately reach the realm of carefree wandering?
Our Master Danyang (Ma Yu, one of the Seven Masters of Quanzhen) possessed a character pure as ice and a mind deep as still waters, regarding wealth as discardable as nasal mucus and fame as shackles. When he met Master Chongyang (Wang Chongyang, founder of Quanzhen), he received secret oral transmission, their minds resonating perfectly. Chongyang specifically composed poetry to elucidate the true Dao, and Danyang responded in kind like echoes answering each other, together creating tens of thousands of words. These writings appear simple yet contain profound meaning, with plain language conveying lofty principles. Their earnest teachings aimed to help later students awaken more easily.
Disciples like Lingzhenzi Zhu Baoyi later compiled these poetic exchanges into three volumes titled Hesitating to Begin, Dividing Pears in Ten Transformations, and Songs of Leaving Home. Contemporary practitioners treasured these works, regretting they hadn't encountered them sooner. Now Master Lingyuan, Duke Wei, brought Zhu Baoyi's compilation, explaining it contained the essence of the two masters' poetic dialogue, with many currently copying it fervently. This collection indeed reveals the ancient masters' direct pointers to mind cultivation - a true beacon in this bewildered world.
If someone monopolizes these teachings without widely disseminating them, they not only betray my master's original intent in composing these works but also violate the heart of true benevolence. Those genuinely committed to cultivating the Dao (the Way) could never bear to act so selfishly. I intend to have these scriptures printed and distributed to like-minded seekers.
Though I previously composed a general preface, Duke Wei (referring to the interlocutor in the text) still requested separate introductions for each section. I initially declined, citing my limited knowledge—not only fearing my inability to elucidate such profound mysteries but also wary of adding superfluous words. Moreover, once this collection is published, its brilliance will surely shine like luminous pearls, exquisite jade, divine lingzhi mushrooms, or auspicious clouds, drawing readers naturally without needing my preface to enhance its value. Yet Duke Wei insisted: "These teachings are profoundly subtle, and you've studied under my master, receiving his instruction many times. I believe you've glimpsed the gateway to these truths and would gladly write these prefaces. Given our longstanding friendship, he entrusted me to persuade you—I never expected such refusal."
After repeated unsuccessful attempts to decline, I quietly reflected: The teachings of both masters have already taken root in people's hearts and need no forced propagation. Duke Wei comes from a scholarly family, achieving early fame in the imperial examinations, yet in his later years he renounced worldly honors to live in reclusive Daoist practice. Now following Master Danyang (Ma Yu, second patriarch of Quanzhen [Complete Perfection] tradition), he is praised throughout the community. Witnessing such sincere devotion to the Dao, and with Master Lingzhenzi Zhu also strongly advocating for this project, I could no longer refuse.
Upon carefully studying this Hao Li Xiang Ji ("Collection on Leaving Home Behind"), its core principles become clear: Shatter attachments, transcend physical form, sever emotional bonds, gather the spirit (Shen), blunt worldly sharpness—all to realize the Dao's profound truth through emptiness and stillness. Its fundamental purpose is to rescue the lost, helping them break free from worldly snares like solitary clouds or wild cranes in effortless freedom. It dissolves accumulated karmic habits, melting away all covetousness like ice and snow, thoroughly liberating practitioners from every fixation. Thus, one's original face naturally appears—this is the essence of Quanzhen teachings. Yet ordinary people remain mired in profit and loss, self-centered as tumbleweeds with scattered minds, mistaking thieves for their own children—how lamentable indeed.
Practitioners originally wander endlessly in the world of suffering due to attachment to delusional thoughts, encountering afflictions and pain at every turn. This state of distress is truly pitiable, which is why I have specially compiled this collection—like guiding a lost traveler back home.
The purpose of this teaching is to help seekers comprehend the true meaning through these words, freeing themselves from the attachments that ensnare them and relinquishing all they cling to. One must completely detach from all forms of fixation, even transcending the very concept of "non-attachment." When the genuine, untainted, and unobstructed reality is realized, every step underfoot becomes an immortal realm (Yaochi Langyuan refers to celestial abodes). In such a state, how could the previously mentioned afflictions and suffering still exist?
These are my humble insights, hence I have selected these key points as a preface. Other detailed explanations are recorded in the general introduction that follows and will not be repeated here. Recorded by Wang Zi (courtesy name Dewu) of Huangshan, Dengzhou (present-day Penglai, Shandong).
Source text: Kanripo 漢籍リポジトリ（KR5e0056）; Licence: CC BY-SA 4.0 · Report an error / feedback