《瓊琯白真人集》Vol. 1

This preface recounts the vital transmission of Daoist cultivation and the life story of the Perfected Bai Yuchan. Guangchengzi (the legendary ancient immortal) once advised the Yellow Emperor: "Do not overexert your body, do not dissipate your essence (Jing) and vital energy (Qi), only then can you attain longevity." Here, two cultivation methods are mentioned: "Jade Nectar self-refinement" (the foundational practice of Neidan/internal alchemy) and "Golden Nectar form-refinement" (the profound methods of alchemical cultivation). The former represents daily sustained practice, while the latter constitutes the mysterious techniques for critical junctures.

From the Yellow Emperor's Scripture of the Hidden Talisman to Laozi (the Archivist)'s Daode Jing, to Wei Boyang's Zhouyi Cantong Qi, and Zhang Boduan (Pingshu)'s Wuzhen Pian—these classics thoroughly expound the principle of dual cultivation of nature and life (Xingming Shuangxiu). Zhang Boduan transmitted the methods to Shi Tai, who passed them to Xue Daoguang, who in turn transmitted them to Chen Nan (the Elder Clay Pill), with the Perfected Bai Yuchan being Chen Nan's direct disciple. This lineage transmission is exceptionally clear and reliable.

The Perfected Bai Yuchan, originally named Ge Changgeng and bearing the Daoist name Qiongguan, traced his ancestral roots to Minqing, Fujian, though he was born in Qiongzhou (modern Hainan) where his grandfather served as an official. Endowed with extraordinary intelligence from childhood, he could recite all Five Confucian Classics in his youth and later developed remarkable literary talent, composing essays with effortless fluency. Yet all his poetry and writings revolved around the central theme of nature-life cultivation. During his travels, the compiler of this collection encountered two eminent masters from whom he learned Bai Yuchan's cultivation methods and Thunder Rituals (Daoist thunder magic). At Mount Gezao and Mount Yusi—places where Bai Yuchan frequently resided—he gathered numerous works by the master, compiling them into this anthology.

The preface emphasizes that Dao cultivation is accessible to all—the essential keys being accumulating essence-energy (Jing-Qi), maintaining a state of purity and non-action (Wuwei), investigating the origins of Yin-Yang, and obtaining the primordial True One Qi (the fundamental life energy). Through the nine-cycle golden elixir (the nine stages of Neidan practice), one may attain complete mastery. Yet the compiler reminds us: reading Bai Yuchan's Song of Bliss reveals the arduousness of seeking the Dao, while studying his Poem on Failed Alchemy demonstrates the formidable challenges of cultivation. Those unwilling to endure hardship, hoping to attain the Dao amidst wealth and pleasure, will surely find it impossible.

This passage primarily documents the compilation and publication process of the Collected Works of Perfected Master Bai Yuchan during the Wanli era of the Ming Dynasty, along with a partial catalogue of the poetry and prose compositions by Perfected Master Bai Yuchan.

The opening section states: If a person's mind is filled with distracting thoughts of fame and desire yet vainly attempts to cultivate the Great Dao (the Way), it is like heading toward the land of Yan (in the north) while actually traveling to Yue (in the south)—a complete contradiction. The compiler, while traveling in Fujian, learned that Perfected Master Bai Yuchan hailed from Minqing (a place in Fujian) and joyfully remarked on this rare karmic connection. At the time, a man named Lin Bangrui from Chaozhou, a later-generation fellow townsman of Bai Yuchan and a devoted student of the study of nature and life (Neidan, or internal alchemy), was entrusted with editing the collection, which was then published on the Dragon Boat Festival in the year 1594 (Wanli Jiawu).

The inscribed poem on Portrait of Perfected Master Bai Yuchan reads: The Perfected One had already penetrated the profound mysteries of the cosmos and grasped the laws of creation, to the extent that even Heaven and Earth submitted beneath him. Since his ascension astride a crane, these arcane Daoist methods have remained unknown for millennia.

The subsequent section lists the contents of the collection, which includes various literary forms:

• Fu (Rhapsodies): Such as Fu on the Golden Elixir of Great Return and Fu on the Dragon and Tiger, lyrical compositions centered on alchemical themes.
• Prefaces: Introductions written for various Daoist scriptures and the works of friends.
• Poetry: Divided into five-character ancient verse, five-character regulated verse, five-character quatrains, etc., covering themes such as alchemy, landscapes, and dedications to friends. Examples include Poem on the White Lotus, Failed Alchemy, and Dedicated to Helin, reflecting both spiritual insights and interactions with fellow practitioners.

These works collectively showcase the cultivation experiences and literary achievements of Bai Yuchan, a renowned Daoist master of the Southern Song Dynasty, encompassing core teachings such as Neidan (internal alchemy) and Thunder Rites (Daoist ritual practices).

This content actually presents the table of contents from the poetry collection of Bai Yuchan (styled Qiongguan), a renowned Daoist master of the Southern Song dynasty, compiling various poems he composed during his travels and spiritual cultivation. The poem titles can be broadly categorized into several types:

First are those depicting scenery at Daoist temples, such as "Inscription on the Dustless Pavilion of Immortal Cliff," "Baoci Temple," and "Former Residence of Xu Jingyang." These record his observations at cultivation sites, with "Jingyang" referring to Xu Xun, one of the Four Great Celestial Masters (Tianshi) of Daoism. Such poems often use landscapes to express spiritual insights.

Second are exchange poems with fellow Daoists, like "For Xie the Hall Master West of Town" and "For the Recluse of Fanghu." Terms like "Hall Master" (Zhitang) and "Recluse" (Gaoshi) were honorific titles for cultivators. These works reveal the social networks among Song dynasty Daoist practitioners.

Third are leisurely sketches of daily cultivation life, including "Afternoon Nap," "Casually Composed," and "Lazy Hut" (Yong'an)—the latter being Bai's self-deprecating name for his dwelling, reflecting his spontaneous approach to spiritual practice.

Fourth are distinctly Daoist themes, like "Gathering of Chunyang" (commemorating Lü Dongbin, the Daoist immortal styled Chunyangzi) and "Song of the Flying Immortal," expressing ideals of ascension and transcendence.

Architectural terms like "Pure Victory Pavilion" (Qingshengxuan) and "Hall of Clarity and Emptiness" (Qingxutang) refer to temple structures, while figures like "Master Pivot of Cinnabar" (Dan Shu Xiansheng) and "Zhao the Great Emptiness" (Zhao Taixu) represent his Daoist associates. Collectively, they illustrate how Song dynasty adepts integrated literary creation with religious cultivation.

The Collected Works of Master Bai of Qiongguan preserves the poetic compositions of Bai Yuchan (one of the Five Patriarchs of the Southern Daoist School), primarily divided into two categories: poems for friends and verses on spiritual cultivation.

The friendship poems include numerous works dedicated to individuals from various walks of life—officials (Vice Minister Su, Grand Preceptor Zhang), fellow practitioners (Master Wei, Provincial Graduate Du), recluses (the Eminent Wu), and those beyond worldly affairs (Abbot Jiang, Chan Master Yan). These pieces reveal the author's social interactions, such as For the Lute Player Lu Yuanzhang depicting musical exchange, and Three Parting Poems for Jiang Zigong expressing farewell sentiments.

The cultivation verses concentrate on Daoist spiritual practice, presenting a complete system: from preparatory stages like Gathering Medicinal Herbs and Furnace and Cauldron, through specific techniques like Fire Phasing and Bathing, to ultimate realizations like Shedding the Mortal Shell and Ascension. Among these, Ten Chapters Presented to Wan'an systematically expounds alchemical essentials through ten poems, while Master Cuixu's Method of Peace and Joy records the spiritual teachings of his teacher Chen Nan.

The settings of these poems span Daoist temples (Tianqing Abbey, Purple Mushroom Cloister), practice sites (Jingtong Hermitage, Hall of Great Emptiness), and natural landscapes (Yangzi Crag, Brush-Rack Mountain). These works often interweave landscape descriptions with spiritual insights, as seen in Waking by the Jade Pot depicting morning practice or In the Mountains conveying hermitic realizations. Additional historical reflections (Ten Poems on Wuchang's Past) and scene-sketches (On a Boat at Huangyan) demonstrate the author's literary mastery.

The Collected Works of White Jade Toad (Qiongguan Bai Zhenren Ji) is a compilation of poetry and prose by Bai Yuchan (the White Jade Toad), the fifth patriarch of the Southern School of Daoism during the Southern Song dynasty. It contains literary works composed during his wandering ascetic journeys. These writings can be categorized as follows:

Nature-themed pieces like "Returning Geese Pavilion," "Inscription for Cloud-Dwelling Hall," "Willow Pond Seeing Off Spring," and "Ode to Snow" employ imagery of migrating geese, rosy clouds, willow-lined ponds, and snowy landscapes to express a cultivator's insights into the natural world. The series "Eleven Reflections on Wuyi" and "Ten Oarsmen's Songs of the Nine Bends" meticulously depict the famed Daoist mountain Wuyi's winding streams and wondrous caves.

A significant portion consists of exchange poems such as "For Elder Yu of Yellow Pavilion," "Three Poems for Lute Master Lan," and "For Daoist Wu," documenting Bai's interactions with fellow practitioners, officials, and literati. These often contain Neidan (internal alchemy) philosophy, like the "Thirty Chants of Huayang" which systematically expounds internal cultivation techniques through thirty seven-character regulated verses.

Works depicting monastic life include the "Twenty Poems of Crooked Arm," where the simple act of "pillowing one's head on a bent arm" embodies Daoist tranquility and wuwei (non-action), and "Reclining in Clouds" directly portrays reclusive cultivation. The doctrinal treatise Scripture on Clarity and Stillness elucidates the core teaching that "clarity and stillness rectify the world."

Some works feature riddle-like characteristics, like "Character Riddle of Yellow Immortal Hermitage" using character decomposition to conceal esoteric meanings, while object-themed poems such as "Vegetable Broth" and "Fan" employ mundane items as metaphors for cultivation truths. Seasonal series like "Spring," "Summer," "Autumn," "Winter," "Dawn," and "Dusk" use cyclical changes to symbolize alchemical timing.

Composed primarily in seven-character quatrain form, these poems combine refined literati aesthetics with the dual cultivation of xing (nature) and ming (life) philosophy, their limpid diction permeated with Neidan thought. Through recurring motifs like "solitary fireflies," "withered pines," and "iron bridges," Bai Yuchan consistently evokes the transcendent spiritual realm of the cultivator, making this collection crucial for studying Southern Song Daoist literature.

The Anthology of Master Bai Yuchan compiles the poetic works of Bai Yuchan (one of the Five Patriarchs of the Southern Lineage of Daoism). The content is primarily divided into three categories:

First, poems depicting natural scenery and reclusive life, such as Autumn Thoughts, Recalling West Lake, and Fisherman’s Hut, which reflect the carefree, wandering spirit of a Daoist practitioner.

Second, works related to Daoist cultivation, such as Morning Star Worship (a ritual honoring the Northern Dipper deity), Song of the Great Dao, and Water Melody Prelude (On Cultivation), which contain essential teachings on Neidan (internal alchemy) practice.

Third, records of Daoist activities during his travels, such as Written While Traveling Early to Pray for Rain at Dragon-Tiger Mountain, Song for Praying for Rain, and Wood Youth’s Rain-Invoking Incantation, reflecting the role of Song Dynasty Daoists in folk rain-praying rituals.

The ci-poetry section is particularly rich, often using tune patterns like Full River Red and Spring in Qin Garden. Some pieces, such as Ode to Mount Wuyi and Ode to Snow, express lyrical reflections on nature, while others focus on Neidan cultivation. For example, Spring in Qin Garden (On Cultivation) employs terms like "sevenfold reversion of the elixir" to explain the firing process of the celestial cycle, while Twelve Hours (Composed at the Crane Forest Retreat) guides practice according to the twelve double-hours of the day. Some works are dedicated to fellow Daoists (such as Hu Baoyuan and Hu Taixian) or inscribed for Daoist temples (like the Longevity Palace of Peach Blossom Spring), revealing the social networks of Daoist practitioners at the time.

The linguistic style varies, ranging from colloquial verses like Song of Joy to philosophical contemplations like Observing Things, collectively showcasing the Southern Song Daoist literary tradition of "transmitting the Dao through poetry." Technical terms such as "Crane Forest Retreat" (Bai Yuchan’s meditation chamber) and "Wood Youth’s Incantation" (a Daoist rain-summoning ritual) are preserved in their original form, allowing readers to vividly experience the cultivation and artistic life of Song Dynasty Daoists through the titles alone.

This passage presents the table of contents for The Collected Works of White Jade Toad (Qiongguan Bai Zhenren Ji), documenting the poetic and prose works of Southern Song Daoist master Bai Yuchan (styled Qiongguan). The catalogue primarily comprises three categories of content:

First are the lyric poetry sections, containing Bai's compositions in various ci poetic forms such as "Butterflies in Love with Flowers," "Spring in Qin Garden," and "Water Dragon Chant." These include farewell poems for friends (like "Seeing Off Minister Wang to Command at Three Mountains") as well as pieces praising Daoist immortal Lü Dongbin (referred to as "Master Lü"). Particularly noteworthy are nine compositions of "New Chrysanthemum Blossoms" and five "Water Melodies," along with numerous playful poetic exchanges with friends, featuring word games like "Playing with Palindrome Verse" and "Layered Characters Summoning Reclusion."

Next come philosophical treatises, the most significant being the two-volume Crane Forest Inquiries About the Dao, which constitutes Bai Yuchan's major exposition on Daoist cultivation theory. Also included are stele inscriptions for temple constructions (such as the "Yellow Stone Immortal's Journey Stele" at Mount Lu) and colophons (like those written for The Jade Scripture of Thunderclap and the portrait of Zhang Ziyang).

Finally, there are temple construction records detailing over twenty Daoist establishments of the period, including the Gathering Immortals Pavilion at Jade Summit Palace, the Vast Heaven Hall of Chongzhen Temple at Gezao Mountain, and the Ceasing-Ceasing Hermitage at Wuyi Mountain. These accounts not only describe architectural features but also document contemporary religious activities.

(Note: Qiongguan was Bai Yuchan's Daoist name, while "White True Man" was his honorific title among devotees; "Master Lü" refers to Lü Dongbin of the Eight Immortals; Zhang Ziyang denotes the renowned Northern Song Daoist Zhang Boduan)

The Collected Works of Master Bai Yuchan of Qiongguan compiles the writings of Southern Song Daoist master Bai Yuchan, preserving his diverse works including travel accounts, discourses, scriptures, and eulogies left at various Daoist temples and academies. These texts fall into several major categories:

The travel records document his cultivation and teaching experiences at sacred sites such as the Yunxi Pavilion on Bijia Mountain in Nankang, Jiangxi, the Beidong Daoist Temple on Mashan in Longxing Prefecture, and the Yulong Wanshou Palace, vividly portraying the environments of these Daoist centers and the daily life of spiritual practice.

The "essays" section contains practical cultivation guidance. On Warding Off Sleep Demons teaches methods to overcome drowsiness, Self-Encouragement for Daoist Study serves as a cultivator’s motivational text, Exhortation to the Dao expounds the essentials of spiritual practice, and On Secluded Mountain Cultivation describes the realm of hermitic retreat.

The "discourses" comprise significant Daoist theoretical works. Explanation of the Wuji Diagram elucidates Daoist cosmology, Treatise on the Mysterious Pass and Hidden Secrets reveals key insights into inner alchemy (Neidan), On the Immortality of the Valley Spirit explores the path to longevity, and On the Ascent and Descent of Yin-Yang analyzes the dynamics of Yin-Yang transformation.

The scripture and eulogy section includes alchemical classics such as The Crow-Rabbit Scripture and The Interlocking Chain Scripture, along with numerous cultivation hymns like Two Hymns on the Crane Forest Transmission of Dharma and Illumination of the Heart, conveying spiritual insights through poetic form.

The petitions and ritual documents comprise formal Daoist liturgical texts used for ordinations, thanksgiving ceremonies, and ritual services, such as Memorial on the Merits of Thunder Palace Affairs and Petition for the Renovation of a Pure Dwelling.

The eulogies primarily consist of inscriptions and praises for portraits of past Daoist patriarchs, including Zhang Ziyang and Zhu Wengong, expressing reverence for earlier realized masters. Among these, Eulogies for the Celestial Masters Through the Ages contains thirty-two hymns, systematically honoring the lineage of the Celestial Master (Tianshi) tradition.

These works comprehensively reflect Bai Yuchan’s thought as the fifth patriarch of the Southern Lineage during the Southern Song Dynasty, covering internal alchemy (Neidan), temple construction, ritual liturgy (Keyi), and other aspects, making them invaluable sources for studying the development of Daoism in the Song period.

The Collected Works of Perfected Lord Bai Qiongjian is a classical compilation of writings by the Daoist Perfected Lord Bai, primarily containing eulogies for various Daoist figures, biographical accounts, and related prefaces and postscripts.

The work opens with poetic encomiums honoring eminent Daoist masters, such as Li Boyang (Laozi), Wang Wenqing (Attendant of Emptiness), and Lin Lingsu (Celestial Master’s Attendant). These concise tributes capture each Perfected Being’s spiritual accomplishments and their standing within the Daoist tradition.

The collection then presents multiple biographical records, focusing notably on Xu Xun (Perfected Lord Xu) and his disciples. A renowned Daoist of the Jin dynasty, Perfected Lord Xu was celebrated for slaying flood dragons and controlling waterways. His biography recounts his path to attaining immortality. Subsequent accounts document his disciples, including the "Twelve Perfected Lords" such as Wu Meng, Chen Xun, and Zhou Guang, detailing their individual cultivation journeys and miraculous deeds.

The appendix includes several prefaces and postscripts, such as the Preface to the Pine Wind Anthology and the Preface to Purple Origin’s Inquiry into the Dao, which expound on the essence of Daoist practice. Also featured are poetic exchanges between fellow Daoists, reflecting the intellectual interactions among Song dynasty Daoist literati. The compilation concludes with alchemical manuals like The Formula of Golden Elixir Fire Phases and The Great Medicine of the Golden Elixir, offering precise instructions on Neidan (internal alchemy) techniques.

Through diverse literary forms—eulogies, biographies, and critical essays—this anthology systematically documents key figures, cultivation methods, and doctrinal thought in Song dynasty Daoism, serving as an invaluable resource for studying the tradition’s development during this period.

The diagrams and formulas recorded in the Collected Works of Immortal Bai Qionguan represent essential methods and symbolic illustrations of Daoist Neidan (internal alchemy) practice. The Golden Cauldron and Golden Elixir Diagram depicts the imagery of the cauldron furnace and the golden elixir during the alchemical process, symbolizing the condensation and transformation of Jing (essence), Qi (vital energy), and Shen (spirit) within the human body. The Divine Chamber and Infant Diagram metaphorically portrays the practitioner nurturing the primordial spirit in the Dantian (energy center) like an infant requiring careful protection. The Crescent Moon Furnace and Three Passes Diagram illustrates the crescent-shaped alchemical furnace and the three crucial energy gates (typically the coccyx, Jiaji, and Jade Pillow passes) that must be opened during cultivation.

The Medicine Spoon and Mysterious Feminine Diagram employs "medicine spoon" (an ancient tool for measuring medicinal ingredients) to signify precise cultivation methods, while "Mysterious Feminine" refers to the fundamental convergence point of Yin-Yang within the body. The Gathering of the Five Phases Diagram demonstrates the method of coalescing the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water). The Harmony of the Four Symbols Diagram represents the harmonization of the Green Dragon, White Tiger, Vermilion Bird, and Black Tortoise (symbolizing the four directions and corresponding bodily regions).

The True Earth of Nature and Life Diagram emphasizes the cultivation of both innate nature (Xing) and vital life (Ming), likening them to the fertile soil needed for growth. The Four Symbols Diagram, Heaven-Earth Interaction Diagram, and Sun-Moon Union Diagram use celestial phenomena to analogize the harmonious interplay of Yin-Yang within the body. The Seven Mirrors of Yin-Yang Correspondence series meticulously documents seven verifications of alchemical methods, nineteen essential formulas, thirty sets of correspondences, and twenty principles of integration.

The Creation Diagram symbolizes the Dao's generative process, while the Dragon-Tiger Diagram represents the union of Yin and Yang Qi within the body (the dragon as Yang, the tiger as Yin). The Golden Fluid and Returned Elixir Diagram portrays the circulation and sublimation of the great elixir, and the Immortal Transformation Diagram illustrates the metamorphosis into transcendence. The Celestial Mechanism Diagram reveals the profound workings of cultivation, and the Six Essential Formulas summarize key principles. These illustrated records form a comprehensive system of Daoist Neidan practice.