《峴泉集》Vol. 5

Celestial Master Zhang Yu-chu (leader of the Tianshi Dao tradition) showed exceptional scholarly dedication even before reaching twenty years of age, aspiring to master the teachings of Confucian sages. He extensively studied classics of poetry, history, rites, and music, yet upon maturity realized his understanding of literary principles remained incomplete. Thus he traveled widely to learn from renowned scholars of his time, studying all categories of texts—classics, histories, philosophical works, and literary collections—even collecting and examining Daoist and Buddhist scriptures.

Through prolonged study and personal practice, he realized all fundamental truths of learning ultimately reside within oneself. He maintained that regarding doctrines of Dao (the Way), De (Virtue), human nature, and life cultivation, there existed an unbroken lineage from Confucius and Mencius through Neo-Confucian masters like Zhou Dunyi, the Cheng brothers, Zhang Zai, and Shao Yong. In literary composition, another continuous tradition extended from the author of Zuo Commentary through historians like Sima Qian and Ban Gu to prose masters such as Han Yu, Liu Zongyuan, Ouyang Xiu, and Su Shi. Any learning diverging from these masters couldn't be considered authentic scholarship, nor any writing contradicting their principles qualify as true literature. Thus even brilliantly composed works unrelated to the Great Dao remained unworthy of emulation.

The ancients pursued learning for self-cultivation—how could scholarship be separated from moral refinement? Through such deep study, one could trace knowledge back to legendary classics like the Three Mounds and Five Canons. Without investigating these origins, how could learning be genuine? Should one merely accumulate ornate phrases to pursue fame and fortune? Restraining desires and cultivating one's nature constitute the foundation for attaining sagehood. With profound inner cultivation, external manifestations naturally become proper. Achieving the state of "perfect equilibrium and harmony" enables one to nurture all things like Heaven and Earth—comprehending subtle transformations while establishing ritual-music systems to assist moral education. This transcends mere governance assistance—it represents the "great principles and methods for ordering the world."

Regarding transcendental cultivation, one should consult the teachings of Laozi, Guan Yinzi, Zhuangzi, and Liezi—entirely distinct from the legalist doctrines of Shen Buhai and Han Fei or the empty talk of reclusive scholars. Buddhism's emphasis on spiritual independence and mind-nature awakening also aids transcendental practice. Though certain heterodox Buddhist views deserve critique, we shouldn't dismiss all as nihilistic emptiness. As for divination techniques and omens of fortune/misfortune, these remain beyond our scope of study.

With characteristic humility, the Celestial Master confessed his mediocre talents might prove inadequate for fully inheriting the ancient sages' aspirations. Therefore he specially established a library to preserve classical texts and composed this inscription to clarify his intentions.

This passage contains three inscriptions with prefaces, all being admonitions written by ancient literati either for self-cultivation or as gifts to others.

The first inscription describes writing self-warning words on a wall to admonish future generations to uphold moral principles. The essence is this: Since the advent of written records, ancient sages established human relationships and ethical norms through their classics. Heaven endows humans with innate nature, while sovereigns establish standards; the Mandate of Heaven operates according to its laws. Only by maintaining purity, sincerity, and clarity (authentic and luminous character) can one return to original truth. People are often driven by external temptations—who can preserve inner emptiness and stillness? The teachings left by sages must be carefully contemplated and earnestly practiced, eliminating distractions to achieve profound understanding. Whether in motion or stillness, one must uphold integrity; after grasping the essence, express it through refined words. The mind governs emotions, and all thoughts ultimately converge into unity. Grand writings are like rich music, capable of dispelling illusions and returning to truth. By exploring subtlety and comprehending mystery, one clears away obscurations without violating the Dao. Rather than pursuing worldly wealth and honor, cherish these principles and befriend the sages across millennia.

The second is an inscription for a guqin (ancient zither). Su Kuaisheng owned a treasured guqin said to be crafted by the Lei family of the Tang dynasty. A devoted musician, he once told Mang Husheng: "Born in an untimely era, I cannot witness the realm of sages nor achieve worldly success. In my mountain retreat, only by playing the music of high antiquity, harmonizing with forest winds and mountain springs, can I feel as though living in the age of Fuxi and Shennong. Though I lack Bo Ya’s mastery, your keen ear makes you a true connoisseur like Zhong Ziqi." He then commissioned this inscription: "The zither’s substance is warm, clear, and resonant, producing delightful tones; its form blends roundness and squareness, embodying dignified character."

The third is the preface to the Inscription on Reverent Silence. Mang Huzi, clad in coarse hemp and worn furs, wandered through Fengtai Mountain when a visitor mocked him: "You study Zhuangzi’s Dao, knowing only profound silence—have you heard of our Confucian gongmo (reverent stillness as cultivation)?" Mang Huzi avoided answering. The visitor pressed: "Why hesitate? Do you truly disdain inquiry? In truth, Wang Xian (likely a historical figure) cherished scholars. After receiving his fief in An, he admitted no words contrary to Dao, De, benevolence, or righteousness into his ears or heart, thus studying diligently without respite. He inscribed gongmo by his seat as self-admonishment, hoping friends too might benefit." Unable to decline, Mang Huzi composed this inscription.

The Dao, in relation to all things, makes no distinction between past and present, day and night—regardless of the vastness of heaven and earth or the multitude of beings. It is profoundly subtle, capable of exhausting the finest and coarsest aspects of things, discerning the patterns of waxing and waning, bending and stretching, and comprehending the mysteries of coming and going, transformation and change. None of this contradicts the subtlety of the heart-mind within a square inch, which can match the supreme vastness of heaven and earth and the teeming abundance of all things. The cyclical interplay of Yin-Yang, movement and stillness, may appear complex and chaotic, yet all originate from the same root.

To grasp this root requires unwavering constancy, ensuring one does not deviate from the natural state of heavenly principle. If one becomes lax or indulgent, the obscurations of human desire will surge like a runaway horse or a breached dike, spiraling out of control in an instant. The key to holding fast to this root lies in two words: "reverence" (gong) and "stillness" (mo). "Reverence" approaches the norms of ritual: sincere reverence can perfect virtue, settled reverence can preserve one's proper place, and restrained reverence can maintain integrity. When reverence fully aligns with ritual, one attains stability. "Stillness" approaches the realm of the Dao: guarded stillness sustains one's practice, reverent stillness fosters contemplation, and profound stillness nurtures inner cultivation—only then can one reach the profound heights of spiritual refinement. True silent understanding requires no forced effort; it arises naturally.

In practice, one must avoid excessive reverence or stillness that becomes obscure. When reverence is called for, fully adhere to ritual; when stillness is needed, maintain the natural quietude of the heart-mind. Thus, whether in action or stillness, speech or silence, one can hold to the root without being disturbed by external desires. If one is negligent when reverence is required or restless when stillness is needed, the subtlest mysteries will remain beyond comprehension. True reverence never ceases; true stillness is free from desire. Ceaselessness leads to single-minded focus; desirelessness leads to tranquility. Single-mindedness can respond to chaos; tranquility can master change. To reach this state is the highest achievement in refining one's nature and preserving heavenly authenticity.

When wise rulers govern their states, they are invariably reverent and cautious, diligent and unwavering in their duty to assist the royal house. The roots of their pursuit of learning and cultivation of De (Virtue) all have their origins and continuity.

The vernacular interpretation of these inscriptions from the Xianquan Collection:

The first passage is an ode to a virtuous ruler. It describes how heaven bestowed a benevolent sovereign endowed with all noble qualities, steadfast in upholding the Dao (the Way). This wise king maintained rigorous self-discipline with unwavering consistency, never allowing the slightest negligence. Dignified and reverent, his inner radiance balanced between frivolity and excessive reticence. Following sublime teachings, he shunned extravagance while anchoring himself in profound wisdom. As a regional ruler assisting the imperial court, he spread De (Virtue) widely, ushering in an era of prosperity. May imperial grace shine like sunlight, blessing countless generations to come.

The second passage, "Admonitions for Cultivation," reveals essentials of spiritual refinement. The human heart—measuring just a few inches—governs the primordial Qi (vital energy) of heaven and earth, forming the triad of cosmic powers (heaven, earth, humanity). The key lies in making cosmic principles the sovereign and Taiji (Supreme Ultimate) the foundation. Without principle, the heart becomes chaotic; without Taiji, communion with the Dao proves impossible. One must conceal brilliance for self-cultivation to avoid mediocrity. Maintain the Daoist ideal of lucid tranquility—using stillness to consolidate roots, balancing strength and flexibility to unblock origins. Enrich the heart with benevolence and righteousness, refine temperament through literary arts. Introspection leads to either governing the world or safeguarding the Dao in seclusion. This embodies the ancient scholars' ideal of reclusion without bitterness—maintaining reverence and equilibrium. The author confesses that despite studying Lao-Zhuang philosophy and exploring Zhou Dunyi and Shao Yong's Neo-Confucian theories, daily diligent practice remains essential.

The third passage is an inscription for an antique inkstone. Su Kuaisheng, a book-loving youth, collected this purple inkstone with white veins—possibly a Duanxi or Shezhou artifact (celebrated inkstone varieties). Commissioning an engraved inscription, he hoped it would endure through ages. The text reads: The inkstone's moist texture perfects its De (Virtue) through silence; its elegant veins grow firmer through stillness. Precisely by embracing emptiness, it bears infinite writings.

The fourth passage, "Inscription on the Nature-Cultivation Studio," discusses spiritual refinement. The mind should mirror an abyss—limpid and dust-free. Like autumn skies encompassing creation, or moonlit rivers reflecting all existence. Who can grasp the workings of Qi? Only serenity brings stability.

The fifth passage, "Inscription on the Obscurity-Rest Studio," expounds fundamental truths. All things share one origin; principles interpenetrate. Cultivate sincerity through disciplined practice—rectifying foundations while restraining selfish desires.

Here is the translation of the Xianquan Ji passage containing eulogies for various Daoist figures, explained in vernacular sections:

On Cultivation Methods:

When the human mind is clouded by delusional thoughts, all manner of distractions arise incessantly. At such times, one must employ cultivation methods that balance movement and stillness (referring to alternating seated meditation with daily practice) to return to a state of reverence and single-minded focus. Practitioners of the Dao should keep the teachings of sages close to heart, rest at night according to proper timing, take "humaneness" (ren) as their fundamental principle, and maintain a cautious attitude in daily life.

Eulogy for the Perfected Mo Yueting:

This Perfected One's spirit roamed freely in the primal origin of the cosmos (Taichu, the state before heaven and earth separated), while his form transcended the mundane world. When he manifested his Daoist arts, they filled heaven and earth; when he withdrew them, they could not even fill a single grasp. Outwardly, he appeared to feign madness through wine (qunie refers to wine fermentation), speaking what seemed like useless words (zaopo, dregs), yet in truth, he revealed his spiritual nature through the smallest things, his realm as awe-inspiring as thunder and mighty rivers. Ordinary people could scarcely glimpse his formless true body, let alone capture it in writing.

Eulogy for the "Gourd and Bamboo Hat Portrait":

This cultivator came from a distinguished Daoist lineage (xuan zhou). He pursued learning from a young age and spent his life in the company of classical texts. Though he appeared accomplished, he did not seek official rank (ying yi zu refers to official robes); though he seemed a recluse, he lived a life of pure cultivation (zhen liu shu shi, an allusion to the life of hermits). He rose above worldly gains and losses, as aloof as a lone crane in the frosty sky, as clear as a cold mountain pool. His vast learning was never for show—instead, he expressed his noble aspirations through the humblest of utensils (dan piao, simple food vessels).

Key Points from Other Eulogies:

Confucius Inquiring About the Rites: Though Confucius and Laozi (referred to as "Li") followed different paths, their fundamental truths converged. Ritual propriety must be upheld through inner reverence; the laws of heaven and earth and the ancient classics (Shang-Zhou dian fen) all contain the great Dao, yet the deepest principles often defy words.

Bo Yi and Shu Qi: These two loyalists of the fallen Shang dynasty (known for refusing to eat the grain of Zhou) upheld the Dao of humaneness and righteousness. Their noble character has been celebrated for centuries through their act of gathering wild ferns to stave off hunger.

Wang Chongyang: The founder of the Quanzhen (Complete Perfection) tradition revived the Dao during turbulent times, his lineage passed down like lotus blossoms. He is described as possessing the bearing of a dragon and the bones of a phoenix, his presence as mighty as thunder, wandering freely between heaven and earth.

Perfected Tang of Lezhen: Praised for penetrating the mysteries of the celestial Dao, his form harmonized with the laws of nature, his spirit attuned to the will of the Heavenly Emperor, maintaining deep stillness even amid glory.

Perfected Chen Tuan (Xi Yi): This lofty figure dwelt amid white clouds on Mount Hua, transcending fame and profit, quietly guarding the true essence of the Dao. He attained the state where the ultimate person has no dreams, his breath in communion with heaven and earth.

True Lord Wang Shichen: Celebrated for his innate spiritual nature and transmission of true teachings, he could command wind and rain (yang yu refers to weather control), surpassing all constraints of form.

These passages from the Daoist classic Xianquan Ji contain portrait eulogies for several eminent Daoist masters and an inscription about an alchemical chamber.

The first passage depicts the demeanor of Master Huang of Leiyuan: He possessed expansive vision and luminous Qi (referring to primordial vital energy), capable of blending all things into oneness while penetrating boundless mysteries. Proficient in arcane scriptures and supreme Daoist methods, his subtle words contained cosmic truths, bridging past and present to witness the origin of the Dao.

The second passage praises Master Lao of Yansu: His mind was vast as rivers and seas, his appearance lean like mountain recluses. He manifested wondrous functions with unfathomable depth. Under autumn skies, forest breezes harmonized with stone chamber libraries, while his gaze pierced distant spacetime, moving freely like wind and thunder.

The third passage honors Master Zhou of Zhenbai: During the Yuan dynasty's golden age, his De (Virtue) shone brightly. His countenance revealed benevolence, his words exuded sincerity. His lineage flourished mightily, his writings endured eternally. His mind resembled still waters in depth, his character stood firm as ice and snow.

The fourth passage extols Master Su of Yingbin: His bearing resembled sunlight through clouds, his Qi (energy) carried orchid fragrance. Loyal devotion filled ten thousand scrolls, his luminous writings passed through centuries. The misty Meishan mountains and distant Ying River meeting the horizon inspire reverence for this thousand-year legacy.

The fifth passage describes the feather-robed adept of Qishan: Clad in Daoist robes among mountain forests, his heart mirrored river-sea clarity. His integrity shone like ice, his will warmed like spring sun. Riding cranes and boats, playing zithers while watching wild geese—such transcendent states defy description, leaving only the ethereal music of the Dao.

Finally, the Inscription on the Nine Radiance Elixir Chamber records: Hou Gongmian of Jingkou cultivated the Dao at Maji Mountain, where legend says Lord Laozi descended, left hoofprints, then ascended—a sacred Daoist site. Hou, gentle by nature, studied medical arts and Huangting Jing longevity methods. Selected during early Hongwu reign (Ming dynasty) as temple officiant at Zhugong for years, his Daoist fame spread widely. Naming his residence "Nine Radiance Elixir Chamber," he commissioned this inscription: Using heaven-earth as pivot, he opened this void alchemy space. Golden light infused the Golden Elixir (Neidan term), nine-colored radiance manifesting formlessly. Water-fire balanced (Kan-Li representing Bagua's water-fire), coalescing supreme Taiyi Qi. The Daoist master wore towering caps, jade pendants chiming, precious texts outshining stars and sun. Riding winds and clouds, his immortal carriage roamed celestial realms.