《靜餘玄問》

"Plain Interpretation of the Sixth Chapter of 'Jingyu Xuanwen'":

Someone inquired about minor heterodox techniques. The master said that methods like swallowing and guiding (daoyin) had already been discussed by Zhongli Quan (Yunfang) in the "Thirty-Nine Chapter Scripture." Essentially, these techniques involve upward swallowing and downward discharge, unable to truly return to the origin. Because the human body is composed of the "four great elements" (earth, water, fire, wind), all of which belong to yin substance—so where then does the yang aspect of the Dao reside?

Question: Where exactly is the yang aspect? The master replied: It exists in that profound, dark, seemingly existent yet absent state of hazy indistinctness. Buddhists also speak of "belonging neither to the middle nor to inside or outside," and Shao Yong (Kangjie) similarly said, "When seen, it appears to exist; when sought, it cannot be found." Searching within the body belongs to yin, while seeking outside is not pure yang—this matter is truly difficult to articulate clearly.

Question: Do the sun, moon, dragon, and tiger mentioned in the "Cantong Qi" refer to essence and blood? Answer: No. Then do they refer to qi and essence? Answer: Not that either. Pressed further—then what are they? The master said: They are simply the two words "spirit (shen) and qi."

The master continued: Since you practice the Daoist methods, you should concentrate and advance diligently. Don't be greedy for too many methods—otherwise, how will you return to the source in the future? He then gave an analogy: Practicing methods is like holding office, while cultivating the Dao is like living in seclusion—how can one grasp two snakes with one hand?

Regarding the four-generation lineage after Zhang Boduan (Ziyang Zhenren): Zhang Boduan was from Tiantai, Shi Tai (Xinglin) from Changzhou, Xue Daoguang (Piling Shi) from Langzhou, and Chen Nan (Cuixu) from Huizhou (some say Hengzhou). Suddenly, the master took out the "Dutian Dalei Yushu" from beneath his mat and handed it to the questioner, saying: "Take it back and copy it quickly, return it tomorrow. Considering your lifelong devotion to the Dao, I'll fulfill your lifelong aspiration."

Question: Why was Chen Nan (Cuixu Zhenren) called both "Cuixu" and "Niwan"? The master explained: Cuixuzi was his self-designation, but because he often used the mud-pill (niwan, the brain spirit) to heal people, in Huguang region he was called "Chen Niwan."

About how Chen Nan obtained his methods: The late master received thunder method secrets in the Limu Mountains, though he didn't say who transmitted them—likely bestowed by divine beings. As for the elixir methods, those came from the monk Xue Daoguang. Once when drunk, the late master said: "I'm a disciple of Judge Xin of the Thunder Ministry—what does that monk Xue Daoguang have to do with me?"

(Note: The text involves important Daoist concepts: 1. The "four great elements" refer to the four components of the material world; 2. "Profound darkness and hazy indistinctness" describes special meditative states; 3. "Spirit and qi" are core elements of neidan practice; 4. "Dutian Dalei Yushu" is a secret thunder method text; 5. "Mud-pill" (niwan) refers to the upper dantian, a key point for brain cultivation.)

The Jingyu Xuanwen records a miraculous event involving a Daoist master at Mount Liang in Zhangzhou during the Southern Song Dynasty, on the 14th day of the fourth month in the 6th year of the Jiading era (1213 CE). On that day, the master and a cooper (a craftsman who made wooden barrels) entered the water together and achieved immortality (xian). Strangely, on the same day, someone in Ningxiang County, Hunan Province, also witnessed the master's presence. It turned out the master was an old friend of the local county sheriff's father and had even entrusted the sheriff to deliver a letter back home. People later realized the master had manifested in two places simultaneously.

Several key details are noted in the account:

1. The master had foretold his departure. While attending a "Crane Assembly" (a Daoist gathering) in Zhangzhou, he told the assembly leader he would undergo "liberation by corpse" (shijie, a Daoist method of transcendence) during the event. He left behind a four-line verse:

"Thunder cracks above my head with a deafening roar,

Chaos descends to earth, leaving no trace behind.

Today, having attained the Dao, I set forth,

Riding a hornless fire dragon through the skies."

People from Huguang often asked the master for poetry, and he could effortlessly compose verses on the spot—though he never wrote them down.

2. A disciple recounted six years of following the master: When healing the sick, the master sometimes gave out clods of earth, wood chips, stones, or charcoal—some edible, some not, some resembling ritual talisman water (fulu), others just treatment instructions. The crucial point was that only what the master willingly offered would work; forced requests proved ineffective. The disciple tried imitating the master’s methods and occasionally saw results.

3. The master’s core teaching emphasized that beyond the physical body (composed of mucus, saliva, essence, and blood) lies the "true body" (zhenshen), so there’s no need to discard the flesh. Beyond the seven emotions and six desires exists "true nature" (zhenxing), so there’s no need to reject feelings. One must reach a state where "one eats all day without tasting the food, wears clothes all day without noticing the fabric," utterly detached from hunger, cold, satiety, warmth, life, death, suffering, or joy—this is the true realization of the Dao.

This passage illustrates the Song Dynasty Daoist practice of "roaming the human realm while cultivating the Dao." It highlights awakening to the true Dao through everyday phenomena, using seemingly casual actions to enlighten others, ultimately achieving the transcendent state of "marvelous unity of form and spirit" (xingshen jumiao).

The Jingyu Xuanwen (Queries on Serene Subtleties) primarily discusses the concept of the Three Realms and essential alchemical practices:

Regarding the classification of the Three Realms, scriptures present different systems: The Duren Jing (Scripture of Salvation) describes the Realm of Desire, Realm of Form, and Formless Realm; while the Tianxin Fashu (Celestial Heart Method Texts) speaks of Heaven Realm, Earth Realm, and Void Realm. Some erroneously divide them into upper, middle, and lower realms, with the more absurd interpretation classifying heaven, earth, and water as separate realms. In truth, both the earth and water domains belong to the lower realm—for instance, the Northern Capital of Luofeng (hell) and the Springs of Qufu (water palaces) both reside in the netherworld. The Jade Emperor governs the celestial realm, Empress Houtu rules the terrestrial domain, while the Great Emperor of Fengdu and the Fusang Emperor merely administer subsidiary affairs of hell and water palaces respectively.

The essential techniques for cultivating the Golden Elixir (Jindan) include:

1. Concentrating Qi and Focusing Shen: The foundation lies in making the "firm grasp" hand gesture to gather Qi, while maintaining silent mindfulness to concentrate the spirit. When myriad spirits coalesce, this is called "numinous potency" (ling); when primal Qi remains unbroken, it's termed "precious essence" (bao)—the Golden Elixir embodies this numinous treasure.

2. Regulating Mental States: A disturbed mind scatters the Shen and agitates Qi, whereas mental stillness harmonizes Qi and stabilizes the spirit. Cherish your primordial Qi as carefully as you would protect your eyes.

3. Special Mind Techniques: The mundane mind must "die" to activate the primordial Shen; only by eliminating turbid po (earthly soul) can the yang hun (heavenly soul) flourish. Maintain a mental state that paradoxically combines dull simplicity with vibrant alertness, like a pearl rolling freely in a dish.

4. Practice Sequence: First achieve a no-mind state, then progress to forgetting physical form entirely.

The text briefly mentions the Eleven Luminaries Incantation (a mantra addressing the sun, moon, and five planets among other celestial bodies) without elaborating on its specifics.

This passage from Jingyu Xuanwen records several discussions on Daoist scriptures and essential cultivation principles:

The first segment examines the origins of incantations: Some question how certain spells mention Gan De and Shi Shen—astronomers from the Spring and Autumn period—when these chants are said to predate the era of Taishang (the supreme Daoist deity), creating a chronological inconsistency.

The second analyzes the authenticity of the "Hunyuan Ruyi" method: It points out that the incantations reference deities like the Northern Pole You Sheng Zhenjun (a Zhou dynasty divinity) and Celestial Master Zhang (a Han dynasty figure), both postdating Taishang's era. A method claiming ancient origins yet invoking later deities is clearly illogical.

The third recounts scripture formation: Through accounts by the Clay Pill Elder (a Song dynasty adept), it reveals how classics like the Northern Dipper Scripture and Southern Dipper Scripture were actually compiled by later Daoists (e.g., Zhang Zhengyi and Wang Chang). Practitioners are advised to prioritize reciting the Lingbao Salvation Scripture and the Jade Emperor's sacred epithets.

Two metaphors illustrate cultivation states: The realized adept resembles an infant in the womb—utterly pure and spontaneous; the master of methods operates like a general commanding battles—effortlessly in control.

Concluding with a Korean monk's Neidan (internal alchemy) formula, the text uses "black unyielding ore" to symbolize the Golden Elixir's essence—neither material substance nor sheer emptiness, but the primordial quintessence of cosmic creation.