《重陽立教十五論》

Seventh Section of "Chongyang's Fifteen Discourses on Establishing the Teachings": A Modern Interpretation

First Discourse: Dwelling in a Hermitage for Cultivation

For those who leave worldly life, the first step is to find a quiet hermitage (a place for practice) to settle the body and mind. Only with a stable dwelling can one achieve inner peace, harmonize Qi (vital energy) and Shen (spirit), and thus enter genuine Dao cultivation. In daily life, one must be mindful: excessive labor harms the primordial Qi, yet complete inactivity leads to stagnation of blood and Qi. Balance between movement and stillness, maintaining a disciplined routine—this is the correct method of dwelling in a hermitage for cultivation.

Second Discourse: The True Meaning of Wandering

Wandering for cultivation comes in two forms. The first involves roaming mountains and rivers, admiring flowers and scenery, visiting bustling cities, touring temples and pavilions, seeking friends for amusement, or traveling for food and clothing. Though such a person may traverse thousands of miles, exhausting body and mind, witnessing all the world’s beauty, their spirit remains scattered and their Qi depleted—this is false wandering. The second form is seeking the Dao, exploring the truth of life, braving dangers to climb high peaks, enduring hardships to visit enlightened masters, and tirelessly inquiring about the teachings. If fortunate enough to encounter guidance that resonates, one may suddenly awaken to the great matter of life and death, becoming a true practitioner. This is genuine wandering.

Third Discourse: The Method of Studying Texts

Reading should not involve rote memorization that disturbs the spirit; instead, one must grasp the true meaning within the words. Penetrate the text to understand its principles, and through the principles, apprehend the true essence. Once the essence is realized, wisdom naturally integrates into the heart. Persisting in this way over time, the mind’s radiance will shine forth, wisdom will emerge, and one will attain a state of unimpeded understanding. However, moderation is key—excessive pursuit risks deviating from the original intent of cultivation. If one studies merely to accumulate knowledge and flaunt learning before others, it not only fails to aid practice but also damages the spirit. The true purpose of reading lies in comprehending the essence, which must then be deeply internalized.

Fourth Discourse: The Path of Medicine

Medicines embody the spiritual energy of mountains and rivers, the refined essence of plants and herbs—some warm, some cold; some tonifying, some purging; some heavy, others light. A skilled physician can save lives, while an unskilled one may harm them. Those who cultivate the Dao must understand medicine, as it aids practice, yet one should not become overly attached to it.

Interpretation of the "Fifteen Discourses on Establishing the Teachings" by Wang Chongyang

Discourse Five: On Dwelling Places

For those cultivating the Dao, a simple thatched hut to shelter from wind and rain is sufficient. Sleeping exposed in the wilderness offends the spirits of the sun and moon. Even constructing lavish halls with carved beams and painted rafters is not the proper pursuit of a true Daoist practitioner. Cutting down trees disrupts the earth’s vital Qi (energy), while hoarding wealth is akin to draining the lifeblood of others. Focusing solely on external merit while neglecting inner cultivation is like drawing a cake to stave off hunger or piling snow to serve as grain—futile effort that ultimately leads to nothing. Those with true aspiration should seek the "treasure hall" within themselves. If one remains attached to external splendor, such grand towers will inevitably collapse. The wise should deeply contemplate this principle.

Discourse Six: On Choosing Companions

For those cultivating the Dao, forming companionships in practice is meant for mutual care in illness and proper burial after death. However, one must first assess another’s character before forming ties—not the other way around. In companionship, one should neither cling excessively (which binds the Dao-mind) nor remain indifferent (which severs bonds). Moderation is key. Three types of people make suitable companions: those with a radiant heart, wisdom, and aspiration. Three types are unsuitable: the confused and deluded by external things, the dull-witted and muddled, and the aimless who drift through life. To settle oneself within a community of practitioners depends entirely on steadfast resolve—one must not simply follow the current. In choosing companions, do not judge by appearances; seek those of noble virtue (De).

Discourse Seven: On Sitting in Meditation

True meditation is not merely about sitting upright with eyes closed—such are superficial practices. Genuine stillness means maintaining a mind as unmoving as Mount Tai throughout the twelve double-hours of the day, whether walking, standing, sitting, or lying down. Guard the four gates of the eyes, ears, mouth, and nose, preventing external disturbances from entering. If even a single distracting thought arises, it cannot be called true stillness. Those who achieve this, though physically in the mundane world, are already inscribed among the ranks of immortals. There is no need to travel afar seeking guidance—they themselves embody sagehood. When a hundred years of practice reach fulfillment, they shed their mortal form and attain true immortality. Once the Golden Elixir (Jindan) is refined, their spirit (Shen) may wander freely through the eight directions.

Discourse Eight: On Subduing the Mind

The essential method of mind-cultivation lies in maintaining clarity and tranquility. If the mind can remain constantly pure and undisturbed, abiding in a state of deep stillness and silence... (Further details on subduing the mind follow.)

The "Fifteen Discourses by Chongyang" presents essential mental methods and spiritual states for cultivation:

The eighth discourse discusses mind regulation: When one reaches a state of inner clarity without attachment to any thoughts, this is called "stabilized mind" (dingxin) – a state that must never be disrupted. If distracted by external influences that generate scattered thoughts, like a headless fly darting aimlessly, this becomes "chaotic mind" (luanxin) which must be immediately cleared. Otherwise, it will corrupt one's practice and damage both nature (xing) and life (ming). In daily life, practitioners must remain constantly vigilant, as excessive reliance on sensory perception is itself a kind of sickness.

The ninth discourse explains heart-mind cultivation: Refining the mind is like tuning a zither string – too tight and it snaps, too loose and it won't sound. The tension must be perfectly balanced. It's also like forging a sword: too much steel makes it brittle, too much tin makes it dull. Only with proper proportions can a fine sword be made. Mastering the principles behind these two metaphors naturally leads to profound understanding in heart-mind cultivation.

The tenth discourse describes harmonizing the Qi of five organs (wuqi): When the essential Qi (jingqi) of the five organs gathers in the Dantian (central palace) and the energies of the three Dantian (upper, middle, and lower energy centers) converge at the crown, visions appear – the Azure Dragon (liver Qi) exhaling crimson mist and the White Tiger (lung Qi) emitting black smoke. At this stage, all meridians become unobstructed, the Golden Elixir (jindan) radiates light, and the lead-mercury (symbolizing essence, Qi and spirit) coalesces. Though the physical body remains in the human realm, the spirit (shen) can already roam celestial realms.

The eleventh discourse on dual cultivation of nature and life (xingming shuangxiu): "Nature" (xing) refers to the spirit (shen), while "life" (ming) denotes primordial Qi (yuanqi). When the spirit receives nourishment from Qi, it's like a bird riding the wind – practice becomes twice as effective with half the effort. The Scripture of Hidden Correspondences (Yinfu Jing) states "birds fly by harnessing Qi," a truth practitioners must thoroughly comprehend. However, such celestial secrets shouldn't be carelessly disclosed to avoid divine retribution. This dual cultivation represents the fundamental practice that demands earnest devotion.

The twelfth discourse reveals the path to sagehood: To transcend the ordinary and enter sagehood requires years of arduous practice and accumulated merit. Only those with truly lofty aspirations can enter this sacred path. Though physically confined to a humble hut, their consciousness expands to fill heaven and earth, with countless immortals secretly offering protection. Ultimately, their names are recorded in the celestial registry (zifu) – while their bodies remain in the dusty world, their minds already transcend material existence.

The thirteenth discourse on transcending the three realms: The realm of desire (yujie), realm of form (sejie), and formless realm (wusejie) constitute the three domains to surpass. Abandoning desires transcends the first; non-attachment to form surpasses the second; freedom from emptiness-addiction overcomes the third. Beyond these, the spirit permanently resides in immortal realms while one's true nature returns to the highest celestial sphere (Yuqingjing).

The fourteenth discourse presents essential body-nourishing methods: The true Dharma body (achieved through cultivation) has no fixed form – neither empty nor existent, transcending all directional concepts...

The fifteenth chapter of Chongyang's Fifteen Discourses on Establishing the Teachings discusses the principle of "transcending the mundane world." This transcendence does not refer to physically leaving the secular realm but rather to the liberation of one's state of mind. Just as the lotus root takes root in muddy waters while its flower blooms in the pure emptiness above, a true Daoist adept may remain physically in the ordinary world while their spirit attains the realm of sages.

Some people today foolishly cling to fantasies of immortality or complete detachment from worldly existence—this reveals a profound ignorance of the Great Dao (Dadao). Wang Chongyang (founder of the Quanzhen [Complete Perfection] tradition) intended this discourse as a warning to his disciples and all earnest cultivators, urging them to deeply contemplate its meaning.

Regarding cultivation methods, the text clarifies: The true Dao (the Way) is formless and traceless—those who attain it must nurture it diligently. The more one cultivates, the deeper their realization becomes; with less cultivation, achievements remain small. Practitioners should neither obsess over attaining the Dao nor cling to worldly attachments. Instead, they must follow the natural course, coming and going with effortless freedom.

(Note: Wang Chongyang advocated "dual cultivation of nature and life" (xingming shuangxiu), emphasizing that inner refinement of the mind and spirit holds greater importance than external renunciation. This philosophy of "physical presence in the world with spiritual transcendence" profoundly influenced later Daoist traditions.)