《仙佛合宗語錄》Vol. 2

This passage explains the essence of the "nursing" stage in Daoist cultivation. "Nursing" metaphorically describes the nurturing process after the practitioner's initial achievement of the yang-spirit (an advanced form of cultivated spirit-being).

The practitioner must first achieve complete unity between spirit (shen) and primordial qi (innate energy), mirroring the natural growth of a fetus in the womb. When the yang-spirit first emerges, it remains unstable and vulnerable to external influences. Just as an infant requires mother's milk for healthy development, the yang-spirit needs continuous "nursing" for consolidation. This stage demands utmost vigilance—the slightest negligence may cause regression in spiritual attainment.

Authentic "nursing" operates on two levels: In the initial stabilization phase, practitioners temporarily suspend breathing to enter daily meditation; in prolonged stabilization, they achieve deeper absorption lasting seven days, twenty-one days, or longer. Only through such sustained practice can one attain the perfected state of celestial immortals or buddhas.

From the perspective of refining spirit to return to emptiness, "nursing" constitutes continuous strengthening through cultivation. The newly formed yang-spirit possesses limited capacities, much like a newborn. Through persistent practice (nursing), meditative stability deepens and spiritual powers expand—paralleling how an infant matures into an adult with growing strength and abilities.

Those who stop at initial stabilization without progressing cannot attain the ultimate state of infinite transformations. The journey from initial stabilization through constant stabilization to emptiness-return resembles completing the pinnacle of a pagoda—this constitutes authentic advanced cultivation. The passage particularly emphasizes the critical importance of uninterrupted practice, as any lapse may undo previous achievements.

The highest stage of cultivation (the supreme path) cannot achieve ultimate realization without maintaining a state of constant meditative absorption (samadhi). What is called sudden enlightenment (dun) is not actually attained in a single instant.

True sudden enlightenment refers to the non-dual dharma gate (a practice transcending dualistic distinctions), completely surpassing the realms of birth and death, transmigration, and the cycles of coming and going. Unlike gradual cultivation methods that proceed step by step—first refining essence (jing) into qi (vital energy), then refining qi into spirit (shen)—it requires sustained practice until reaching the pinnacle of perpetual absorption before it can be called sudden enlightenment. If one cannot enter the perfect awakened state of eternal samadhi (the great constant absorption), it does not qualify as true sudden enlightenment.

The marvel and limitations of the spirit (shen): When one first attains the state of an immortal, though capable of entering deep absorption, it still requires continuous nurturing, like an infant feeding, to maintain constant meditative stability. Only then can the spirit (shen) penetrate all ten directions of the universe, manifesting countless transformation bodies—this is the true wonder of "spirit." The so-called "non-spiritual" state refers to the inability to fully display spiritual powers. Because the absorption is still shallow in the early stages, if the spirit leaves this state, it becomes no different from an ordinary person. Prolonged departure from absorption can even be dangerous, causing both internal and external spiritual powers to vanish. Only by sustaining the great constant absorption can one attain full mastery, both within and without. Hence the saying: "Without absorption, there is no penetration."

Some practitioners regress or stagnate at minor attainments: After achieving the great absorption and manifesting the yang spirit, if one continues to maintain this state, they can reach the ultimate enlightenment of Buddhism (upward empowerment) and fulfill the Daoist return to emptiness (returning to the source of void). Without constant absorption, one falls back into the cycle of birth and death. As Buddhist scriptures state, even within the realm of true suchness (tathata), differences among the three vehicles remain: some regress to the śrāvaka vehicle (Hinayana), some to the pratyekabuddha vehicle (solitary realizers), while others attain the supreme vehicle (Mahayana). Daoist teachings say that beings of the three realms who fail to maintain constant absorption will struggle to fully transcend life and death.

Historical figures like Hanshan, Shide, and Bodhidharma—great masters who once held the bodhisattva stage—regressed and underwent rebirth in the cycle of existence. So long as they retained the memory of their past cultivation, they could still preserve their bodhisattva roots and continue practicing. But if they lost their former awareness, they would degenerate into ordinary beings, sinking into worldly attachments with no end to their transmigration. Later generations of false scholars who recklessly discuss immortals and buddhas often fail to grasp this crucial point.

This scripture primarily discusses four possible rebirth scenarios (the Four Fruits) that practitioners may encounter during cultivation, while cautioning adepts to approach them with discernment.

The text first observes that those who boast of sudden enlightenment yet lack faith in cultivation do so because they lack the accumulated merit from past lives, belonging to the inferior spiritual capacity. Practitioners should be wary of the four modes of rebirth: relocation, seizure, reincarnation, and abiding in the original form. Among these, "abiding in the original form" represents the most auspicious outcome—where the adept preserves their original body to attain immortality or maintains their spirit-consciousness (Shen) undispersed through deep meditation. This is the highest achievement in cultivation, equivalent to the Arhat fruit in Buddhism, enabling one to approach the state of Buddhahood.

The other three modes signify regression in practice: "relocation" refers to transferring one's spirit-consciousness into the body of a recently deceased person when the original body is damaged; "seizure" involves forcibly occupying a living person's body; and "reincarnation" means undergoing rebirth anew. These are expedient measures taken when practitioners face calamities (such as war, fire, or flood) or insufficient cultivation, rendering them unable to preserve their original form.

The text recounts how Master Zhang Ziyang (a renowned Daoist of the Northern Song dynasty) once told his disciple Liu Yongnian that he would attend a banquet at the Jade Pool (Yaochi) and instructed that if he did not return within seven days, his body should be cremated. However, Liu Yongnian, due to his mother's passing, cremated the master's body on the sixth day. When Zhang's spirit-consciousness returned, it found no vessel to inhabit. This story illustrates that even realized adepts may require "relocation" when encountering unforeseen circumstances.

Finally, the author advises that while such accounts need not be taken as absolute truth, practitioners facing irreversible bodily decay or severe illness may indeed require rebirth to obtain a new physical form for continued cultivation—falling under the category of "relocation."

This scripture describes several perilous situations practitioners must guard against during cultivation. First, it mentions the phenomenon of "molting by fire" (tuifen), where the spirit-body (shen) cultivated through practice may become displaced upon emerging from meditation, unable to find proper lodging—a common danger for beginners.

Next, it explains the concept of "seizing habitation" (duoshe), where an adept may take over the body of a nearly formed fetus as a vessel for rebirth. This allows practitioners to be reborn into fortunate circumstances or continue their cultivation, avoiding lower realms of existence. However, this method still binds one to the cycle of life and death, representing a lesser vehicle of practice.

The text details three scenarios of rebirth: "initial yin" (immediately after death), "intermediate yin" (awaiting the right moment post-death), and "latter yin" (entering the womb before birth). It warns practitioners to avoid being drawn into conception due to lustful thoughts during parental union, which would hinder progress. Two examples are given: the Imperial Lord of Zitong, upon witnessing Emperor Gaozu of Han with Lady Qi, was reborn as Prince Ruyi; and the Buddha descended from the Tushita Heaven, choosing Queen Maya as his mother to be reborn as Prince Siddhartha.

Finally, it emphasizes that when practitioners first enter deep meditation and their spirit-body becomes capable of leaving the physical form, they must not recklessly prolong its absence. Premature or prolonged separation risks displacement, forced habitation, or accidental rebirth. Only after achieving stable, profound meditation can the spirit safely depart and merge with the Dao's vast emptiness. Practitioners are cautioned against worldly temptations and must remain steadfast in their pursuit of immortality or Buddhahood.

This scripture discusses the importance of maintaining "constant stillness" (a sustained and stable meditative state) in spiritual practice. If one can remain continuously absorbed in stillness, they can transcend the ten-month gestation stage of cultivation and reach the higher realm of emptiness. However, if their meditative stability wavers even slightly, they will regress to earlier stages of practice, diminishing their achievements. Thus, Master Qiu Chuji (patriarch of the Quanzhen tradition) emphasized that the moment one emerges from stillness, they must immediately prepare to re-enter it, maintaining an unbroken state of profound absorption.

If the mind is unsettled during practice, one risks falling into "deviant paths"—the three lower realms of rebirth (animal, hungry ghost, and hell realms) or the demonic path. These are divergent roads, distinct from the proper paths of heavenly or human rebirth. Such deviations stem from improper mental focus, akin to how the six senses (eyes, ears, nose, tongue, body, and mind) become deluded by their perceptions, ensnared by the allure of the six dusts (form, sound, scent, taste, touch, and mental objects). Once trapped in these states, even unwillingness to degenerate becomes irrelevant—how much more so for those clinging to attachments.

In Master Qiu's teachings, methods exist to "sever and repel impermanence." During foundational practices like the hundred-day groundwork or the ten-month gestation, if the envoys of impermanence (ghostly bailiffs) appear to claim one's soul, practitioners must immediately use esoteric methods to repel them, refusing to follow to the underworld. This enables transcendence beyond both proper and deviant paths. Thus, great cultivators achieve "deathlessness when death is due," embodying the principle that "my fate rests with me, not heaven."

Practitioners must not linger outside stillness, beguiled by external phenomena. If the mind chases sensory objects and delays its return to stillness, vital Qi (energy) will scatter outward. As Celestial Master Zhang Xujing (founder of the Zhengyi tradition) taught: the moment the mind wanders, it must be swiftly recalled—when spirit returns to the body, Qi naturally follows. This instructs practitioners in swiftly regaining constant stillness.

The scripture's mention that "the formless realm still has life and death" refers to those who lose meditative stability, falling into cyclic existence like ordinary people—not that true emptiness-attainment still involves birth and death. In reality, the deeper and more profound the stillness, the further one departs from life and death. Ancient masters cautioned that advanced practice demands even greater grounding; for those who have attained stillness, maintaining perpetual absorption is paramount.

Through the "nursing" stage (advanced practice), one merges with emptiness, becoming one with the void, transcending the three realms, and freeing themselves from the bonds of life and death or the constraints of heaven and earth. These are the fruits of nursing-stage work, which must never be neglected. Thereafter, as Śākyamuni said: even if the cosmos perishes, such cultivation will never cease.

This boundless stillness is precisely the practice that transcends kalpic cycles. When cosmic cataclysms arise, practitioners need only abide in stillness—they will not perish with the world's destruction. Here, the eternal nature of meditative absorption is powerfully affirmed.

This passage reveals the core secret of Daoist cultivation—how to gather the primordial Yang Jing (essence) to refine the Golden Elixir (Jindan), the highest achievement in Daoist practice. Throughout history, immortal masters (Xianzhen, enlightened adepts) have regarded this as the most vital esoteric method, and Heaven strictly forbids its careless disclosure.

When teaching disciples, the Perfected Cao Huanyang would first explain the origin of the Dao (the Way) in simple terms. Only by understanding this origin can one comprehend how heaven and earth, all things, humans, and even immortals and buddhas came into being. This knowledge is essential for returning to the primordial source and restoring the true nature of life. Ordinary people, lacking authentic transmission, often indulge in wild guesses and self-deception. Thus, the Perfected One used various metaphors to awaken the world.

The text cites two crucial verses left by the Perfected Li Xu'an, a Daoist patriarch:

"At the first stirring of Yang, the 'leak' is slow—precisely when the immortal gathers the medicine. Swiftly apply the method as the口诀 (oral formula) instructs, lest you miss this fleeting moment."

Here, "the first stirring of Yang" refers to the critical juncture when Yang energy begins to emerge at the peak of Yin dominance—a pivotal moment in Daoist cultivation. "The 'leak' is slow" indicates that Yang energy grows gradually; practitioners must not rush the process. "Swiftly apply the method" emphasizes immediate action once the moment arrives. Missing this opportunity is like the moon losing its radiance—the Yang energy dissipates, making the attainment of immortality impossible.

These cultivation principles are the foundation for transcending the calamities of life and death. The Perfected One particularly reminds practitioners to seize these crucial moments.

The secrets of heaven are difficult for mortals to comprehend, hence the need for repeated instruction. The crucial point is this: when the yang energy first stirs within the body, it signals the opening of the Mysterious Pass (Xuanguan, the key acupoint in cultivation) - there's no need for doubt or hesitation. This is precisely the moment to begin practice according to the oral instructions, naturally opening the pathway to the Muddy Pellet Palace (Niwan, the upper Dantian) at the crown of the head.

The so-called "first stirring of yang" refers to the phenomenon where the Mysterious Pass generates medicinal Qi (the energy required for cultivation). Immediately afterward, one can proceed to gather and refine this medicinal energy, at which point the proper "firing times" (huohou, the controlled application of heat in alchemical practice) for the Mysterious Pass also manifest. The ancients said, "Recognize the Mysterious Pass correctly, and the Golden Elixir (Jindan) can be achieved." Yet worldly people remain skeptical, convinced there must be more secretive methods. Upon hearing marvelous descriptions of the Mysterious Pass, some guess this approach is wrong, others guess that approach is wrong, repeatedly questioning how exactly to proceed. In truth, the realized adepts long ago resolved these doubts: the initial stirring of yang energy itself marks the opening of the Mysterious Pass - why consider it difficult to recognize or perform? Simply follow the essential instructions transmitted by one's master, reverse the ordinary flow along the proper pathway to gather and refine the medicinal energy - this is the cultivation path leading to the crown. "Muddy Pellet" refers to the Qian position (Baihui acupoint) at the crown. When the ancients spoke of "passing through the double barriers of the spine to reach the crown, this being the true cultivation path," they meant precisely this. Another saying about "a wondrous spiritual aperture formed by heaven and earth together" also refers to this. The Scripture of Valley Spirit (Gushen Pian) similarly states: find the correct position of the Mysterious Pass, and refining the Returned Elixir (Huandan) becomes effortless.

The principle of cultivation is this: understand heaven and earth's principle of inverted yin-yang, and you can refine the Golden Elixir to attain celestial immortality. There's no need to deliberately seek it in remote mountains - the Golden Elixir is actually right before your eyes. Amid worldly busyness, find time to regulate the external medicine (materials gathered externally for cultivation), generating primordial Qi from emptiness. Truly recognizing the origin of life requires the oral transmission of concrete cultivation methods from a master.

The so-called "inversion of Qian and Kun" means Kun's yin (yin energy) should naturally remain still below, while Qian's yang (yang energy) should naturally move above. The yin energy resting below cannot ascend by itself - it requires the descending yang energy from above to unite with it, after which both can ascend together. This mechanism of ascent and descent constitutes "inversion." All energetic movements between heaven and earth rely on this inversion to maintain endless regeneration. When refining the Golden Fluid Returned Elixir (advanced Neidan practice), the subtle union and inverted movement of yin and yang energies follow this same principle, ultimately producing the Golden Elixir. Consuming this leads to celestial immortality - without the Golden Elixir, one cannot become a celestial immortal. The saying "no need for remote mountains" means the Golden Elixir of internal spiritual energy primarily requires authentic transmission. With proper instruction, one can cultivate it anywhere, mountain or no mountain. Without authentic transmission, even seclusion in deep mountains proves useless. Thus the Awakening to Reality (Wuzhen Pian) states...

In Neidan (internal alchemy) practice, one need not retreat to mountain sanctuaries like Waidan (external alchemy) practitioners searching for mineral ingredients. The true path to longevity lies right before our eyes—harvesting the "medicine" (collecting internal Jing and Qi) is here, harmonizing Yin-Yang is here, and "refining" (regulating the fire phases) is here. Failing to perceive these essentials leaves no starting point for alchemical work, violating the Yin Fu Jing's principle that "the mechanism lies in the eyes" (the esoteric key resides in inner vision), thus falling into heretical delusions.

When gathering "external medicine" (primordial Qi), one must precisely discern its emergence and the firing times for collection. Missing this—whether the "medicine" becomes overripe or underdeveloped—ruins the elixir. This requires oral transmission from genuine immortals revealing celestial secrets: knowing when primordial Qi arises and when to gather it, ensuring each generative act aligns with natural rhythms. This embodies the mystery of "regulating non-being to produce being." Primordial Qi emerges from emptiness; the medicine manifests from nothingness; even the "inner breath" (embryonic respiration) fire phases arise from non-being. Both medicine and firing originate from the pre-heaven state—only their perfect coordination forges the Golden Elixir. The "place of birth" refers precisely to this primordial Qi. Without direct transmission from realized adepts, one cannot truly comprehend the pre-heaven Dao, and harvesting-refining practices will falter. The false teachings of worldly charlatans prove utterly useless.

The second regulated verse emphasizes firing's critical role: cultivating immortality takes medicinal Qi as longevity's foundation and firing regulation as its essential method. Ordinary people's Qi dissipates with daily exhaustion, leading to nightly stupor and death when vitality depletes. Practitioners reverse this process, returning Qi to the life-root (Dantian) for perpetual nourishment. Without precise firing control, Qi cannot naturally return to its source and accumulate. Thus the perfected declare unequivocally: "Without firing, the Dao cannot be perfected"—firing is the core method to wrest creation's secrets from heaven and earth, a ladder ascending directly to the Three Pure Ones' sacred realms. The poem's "waxing and waning moon" metaphor illustrates firing must mirror lunar phases in balancing Yin-Yang ebbs, while "extracting, adding, advancing, retreating" demands breath regulation with hair's-breadth accuracy.

The practice of fire regulation (referring to methods of breath and intention control in Neidan/internal alchemy) must align with the lunar phases. The moon's waxing and waning within a month corresponds to the Zi and Wu hours (critical moments of Yin-Yang transition) in a single day. During the waxing moon (first half of the month), one strengthens the Yang fire; during the waning moon (second half), one withdraws the Yin talisman. By observing lunar changes, practitioners master the rhythm of cultivation—knowing when to advance or retreat according to the sacred methods transmitted by sages.

Initially, conscious breathing is required to refine and ingest the elixir (transforming Jing/essence and Qi). Later, one must transcend deliberate breathing to stabilize the Shen/spirit and attain immortality. This is the celestial ladder leading to the realm of heavenly immortals.

The third principle mentions the location of the "reclining moon furnace" (symbolizing the heart): the direction where the crescent moon (visible on the third day) appears marks the foundation of practice. When one no longer clings to form within form, precognition arises. Cultivating the Yang spirit beyond the physical body (generating a body beyond the body) reveals the profound mystery of the Dao. First, one gathers primordial Yang (innate Qi) as the seed, then slowly steams and nurtures it with true Qi to form the Golden Elixir. Like brewing the wine of immortality, successful practice brings daily intoxication—a metaphor for the blissful state during the Grand Celestial Cycle.

The emerging crescent (on the third day) symbolizes the Fu hexagram, representing the initial stirrings of Yang Qi. Only then does the "furnace" (heart fire) begin its work—hence its status as the root of cultivation. Comparing primordial Qi to rice grains, through steaming, one produces jade nectar and divine liquor (the internal elixir). Drinking it daily induces euphoria, depicting the ecstatic circulation during the Grand Cycle.

These five chapters were transmitted to Cao Huanyang in Nanchang. Huanyang composed three quatrains, the first stating:

Each stirring of Yang Qi marks the time to gather the medicinal essence—

Constant awareness is essential.

By strictly following the master’s furnace instructions,

One naturally seizes this spark of true Yang.

Every Yang movement signals the emergence of the "medicine"; recognizing "its timely moment" means discerning this critical juncture of initial growth. "Returning again and again" refers to Yang Qi’s cyclical emergence, requiring timely harvesting—the secret meaning behind the Cantong Qi’s phrase "two parts water remain." Without a genuine master’s guidance, such subtleties remain obscure. Only through proper instruction in gathering, refining, and cooking can the elixir coalesce. Lacking true transmission, practitioners either harvest immature medicine (depleting primordial Qi) or miss the moment (causing Qi dissipation). Thus, adhering precisely to the master’s guidance makes it effortless to capture this true Yang energy.

The second section discusses the state of "the first stirring of Yang." Here, "absence of mind" refers to the practitioner maintaining a thought-free state during cultivation, allowing true Qi to arise spontaneously—this is the genuine path to longevity. "Presence of mind" signifies reaching a stage where the original spirit (Shen) awakens and takes the lead, enabling the harmonious union of spirit and Qi to achieve perfect alignment.

The text employs the metaphor of a compass to illustrate locating the crucial point in cultivation, much like a feng shui master using a compass to find auspicious sites where wind gathers and Qi accumulates. "The ox-resting ground" and "the cavity of concealed Qi" both metaphorically describe the state of calming the spirit and nurturing vitality during practice—as natural as an ox breathing through its nostrils. References to immortal Zhang Guozhen's Ox Herding Pictures, Buddhist monk Zhigong's Ox Herding Pictures, and monk Shi Gong's response to Mazu about ox herding all convey the same principle.

The "living tomb" refers to Wang Chongyang's practice of digging an earthen pit to dwell in for three years to nurture the embryonic spirit, calling it the "Tomb of the Living Dead." In profound cultivation, the mind must be still as stagnant water, utterly devoid of thoughts like a corpse—otherwise, the realms of immortals and Buddhas remain unattainable. "Seven golden lotuses blooming" describes the miraculous vision of seven golden lotuses appearing in the sky when Lü Dongbin enlightened Wang Chongyang, who later indeed enlightened seven perfected beings (Qiu Chuji, Liu Chuxuan, Tan Chuduan, Ma Yu, Hao Datong, Wang Chuyi, and Sun Bu'er). This echoes the Buddhist legend of golden lotuses springing from the earth during the Buddha's sermons and the golden lotuses manifesting in emptiness during Wang Chongyang's discourses, symbolizing the convergence of Daoist and Buddhist cultivation methods into a unified path.

The third section reveals the essential method for refining the Golden Elixir (Jindan). The great medicine of the Golden Elixir is not difficult to obtain: by guarding the middle Dantian (the Shanzhong point) during the day and the lower Dantian (the Qihai point) at night, water and fire naturally interact, harmonizing Yin and Yang. The key lies in the application of the eyes—focusing inward through the gaze to gather vital energy. This explains the principle of gathering the great medicine, corresponding to the method described in Direct Instructions as "the inner medicine is gathered and then born."

Many in this world study the Golden Elixir (Jindan) path, yet few truly grasp its essence—most end up achieving nothing. This occurs because they fail to reach the state where their primordial spirit (Yuanshen) leaves the body and ascends to immortality. The ancient sages often warned: In the mortal realm, there exists no path to immortality without cultivating virtue (De), nor will the Dao's principles favor those with wavering resolve. They sternly cautioned against seeking shortcuts, emphasizing that those who desire the Dao without self-cultivation and virtue are like farmers expecting harvests without sowing—the Great Medicine (Jindan) manifests only through sincere pursuit.

The Daoist patriarch Master Cao once illuminated this truth: Seeking the Dao is not difficult. The key lies in mastering the principles of "guarding the center" (maintaining balance of body and mind) and "aligning with the Dao's natural flow." Heaven's principles reside above, Earth's qi below; practitioners need only stabilize the mysterious pass (Xuanguan, a crucial energy point) between them at the proper moment, ensuring their gathered prenatal qi does not scatter. When this occurs, the true Dao is naturally attained. Like water and fire merging seamlessly, when spirit (Shen) and qi unite completely, how could the Golden Elixir remain elusive? Yet the subtlest teachings (heavenly secrets) defy verbal expression—their crux lies in the application of the eyes, echoing the Scripture of the Hidden Talisman (Yinfu Jing): When the gaze penetrates heaven and earth, clarity of awareness remains unclouded.

These recorded teachings transmit the authentic methods personally bestowed by immortal patriarchs, wholly distinct from worldly conjectures. Disciples who contemplate them with stillness may comprehend at least half their essence. The eight poems repeatedly emphasized by two patriarchs particularly elucidate the most profound mysteries: the timing (fire phases, Huohou) and the substances (essence, qi, and spirit) of cultivation.

A disciple once inquired: "Though I've received years of instruction and was granted the Jade Purity Immortal Talismans (Yuqing Xianshi Fulu) by the Orthodox Unity (Zhengyi) Celestial Master (Tianshi), and feel grounded in practice—why, when I apply what I've learned about fire phases and substances (which many claim to understand easily), do I find them so difficult to master?"

The patriarch replied: "The true challenge lies in harmonizing the timing of fire phases with the refinement of substances. The Direct Discourses (Zhilun) thoroughly explain their foundational principles. Yet adjusting fire phases involves two distinct approaches: one coordinates with breath, while the other enters breathless chaos (Hundun). To vaguely speak of 'chaos' without differentiation misleads practitioners. Remember: breath-regulated phases must flow effortlessly, while breathless states require unwavering awareness."

This passage discusses the sacred oath rituals and transmission protocols essential to Daoist lineage traditions. When ancient immortals and perfected beings transmitted the true Dao, they strictly followed liturgical procedures: first observing purification through fasting and ablutions (cleansing body and mind), preparing ritual offerings (such as gold, silver, and silk), and making blood oaths (writing vows in blood). Only after petitioning celestial deities—including the Supreme Deity (Shangdi), the Three Terraces (Santai), the Northern Dipper (Beidou), the Southern Star (Nanchen), the Three Officials (Sanguan), the Four Sages (Sisheng), and the Five Emperors (Wudi)—and receiving divine permission could the transmission occur.

During transmission, all celestial and earthly spirits bear witness. Should anyone attempt bribery, fraud, or unauthorized transmission, both master and disciple would face celestial retribution. The scriptures repeatedly emphasize that transmitting longevity techniques requires strict adherence to oath protocols: preparing eight taels of gold, ninety feet each of five-colored silks, and five pairs of golden rings as offerings. Both master and disciple must observe ninety days of purification and report to the sun and moon before transmission. Violating these rules invites punishment from the Celestial Court (Tiancao), the heavenly judiciary.

Two grave offenses are specified: transmitting scriptures without an oath is called "leaking celestial treasures" (xie tianbao), while transmitting without offerings is termed "transgressing heavenly law" (yue tiandao). The liturgical codes of the Most High Lord Lao (Taishang Laojun) decree that transmission to disciples requires rigorous purification. If teachings are carelessly given to unworthy recipients or transmitted without proper purification, the master will face death, while the disciple will go blind. Insincere purification brings illness to the master and muteness to the disciple.

The text concludes by noting that celestial immortals' secret transmissions—such as the Dragon-Fetus Golden Elixir (Longtai Jinye) and Ninefold Cyclically Transformed Golden Elixir (Jiuzhuan Jindan)—follow strict forty-year intervals between transmissions. Those without celestial affinity (xianyuan) will never encounter these methods. Only devotees who endure prolonged trials with unwavering sincerity qualify to receive these secrets. These rules reflect the solemnity and sanctity of Daoist transmission, holding both masters and disciples accountable to heaven and earth.

When one hesitates and doubts, unwilling to impart the Daoist methods to ordinary people, yet someone sincerely seeks to learn the Orthodox Unity Covenant Path (an early Daoist school), Heaven will command relevant deities such as the Imperial Lord to bestow upon them Fulu (talismans and registers used for divine communication). If one wishes to study the Golden Elixir Returned to the Cinnabar Field (an advanced stage of Neidan practice) within the Complete Perfection Immortal Path, it is the Supreme Elder Lord himself who transmits the immortal methods, while the Jade Emperor and the Purple Tenuity Emperor confer upon them the higher credentials. Those who possess Fulu may advance to obtain higher-level talismans, and only those who hold the highest credentials may secretly receive the crucial fire-phasing techniques of alchemy. The rarity and obscurity of these Daoist methods stem precisely from their preciousness. When cultivators achieve success and ascend, those verified by talismans return to their original divine posts, while those verified by the highest credentials are enshrined among the ranks of immortals.

These principles all originate from the decrees of immortal masters, hence they are recorded here as evidence for later generations of our Golden Lotus Orthodox Lineage (a Daoist sect) to study and verify.

Someone asked: Patriarch Zhongli Quan spoke of five grades of immortals (Celestial Immortals, Spirit Immortals, Earth Immortals, Human Immortals, and Ghost Immortals), as detailed in the Transmission of the Dao Collection. Although people know the names of these five grades, they do not understand the differences in their cultivation and attainment.

The reply is: Though there are five grades of immortals, they fundamentally divide into two categories. These two categories are distinguished by the nature of Yin-Shen (shadow spirit) and Yang-Shen (luminous spirit). Ghost Immortals belong to the realm of Yin spirits; after death, when the Yang Qi is exhausted, one becomes a purely Yin entity. Though such Yin spirits possess awareness, they remain purely Yin ghosts. The other four grades—Celestial Immortals, Spirit Immortals, Earth Immortals, and Human Immortals—all belong to the Yang-Shen category.

These four grades attain complete Yang Qi through cultivating the fundamental Dao. The differences in their realized states arise solely from the depth of their practice. Initially, one attains Human Immortal, progresses to Earth Immortal, advances further to Spirit Immortal, and ultimately reaches the highest state of Celestial Immortal.

True great cultivators are those who study the orthodox path of immortals and Buddhas, discuss their true principles, uphold their precepts, and practice their proper methods. They can extract the genuine Jing (essence) and Yang Qi from the kidneys, harmonize them with the innate Shen (spirit) of the heart-mind, and employ the breathing techniques of the Lesser Celestial Cycle (an elementary stage of Neidan practice). Through gradual refinement and replenishment, they fill the body with primordial Qi, achieving a pure Yang state akin to that of a sixteen-year-old youth. This is what is called "two eights make one jin" (a metaphor for Yin-Yang balance), with "half a jin of lead and eight taels of mercury" (Neidan terminology for harmonizing Yin and Yang), also known as "the upper string eight taels, the lower string half a jin."

The Buddhist concept of the "sixteen-foot golden body" (a manifestation of the Buddha) expresses the same principle. "Two eights" make sixteen—the former phrase is Daoist terminology, the latter Buddhist, yet their essence is identical.

When cultivation reaches this realm, the physical body has become completely aligned with the pure Yang Qi (vital energy) of the celestial bodies. This is the achievement of fully transforming one's Jing (essence) into pure Yang Zhenqi (primordial energy). At this stage, the Zhenqi no longer reverts to reproductive essence but remains abundantly stored in the lower Dantian (energy center located three inches below the navel).

The lower Dantian is where the primordial Yuanqi (original energy) is stored during fetal development in the womb, serving as the fundamental source of life's breath. The fetus connects with the mother's Qi through the umbilical cord, and after birth, this primordial energy continues to circulate here. This region is both the starting point where Yuanqi transforms into Jing and the crucial area where, through cultivation, Jing is returned to Qi. This principle is absolutely certain. Those who arbitrarily identify nonexistent "Qi roots" elsewhere are gravely misleading practitioners.

Although cultivators need not deliberately shift focus from the lower Dantian to pursue higher realms, simply by firmly maintaining this energy center, they can achieve the preliminary accomplishment of longevity—living for centuries as "Human Immortals" (Renxian).

Human Immortals exist at three levels: The highest attain the Golden Elixir (Jindan) through internal refinement of Shen (spirit) and Qi, laying the foundation for Celestial Immortality. The middle level involves consuming alchemical elixirs made from minerals and metals, granting lifespans of millennia. The lowest tier uses herbal pills from plants like lingzhi mushrooms, offering only modest life extension.

They are called "Human Immortals" precisely because they haven't transcended the limitations of mortal form. Remaining in physical bodies, they may still experience desires that convert Zhenqi back to reproductive essence. Only through continuous internal refinement—maintaining Qi's purity, reconverting essence to energy, and steadfastly guarding the lower Dantian—can their physical longevity be preserved. Thus, Human Immortals neither lose their humanity nor fully surpass it.

This represents merely the preliminary accomplishment. True Daoist cultivation requires progressing through three gates: the initial stage transforms Jing to Qi (minor achievement), the middle stage refines Qi into Shen (intermediate achievement), and the final stage returns Shen to emptiness (great achievement). To maintain the initial stage's results, practitioners must immediately employ internal techniques when Zhenqi tends to transform into essence—using methods like "gathering" (caiqu) and "refining" (penglian) in the lower Dantian to preserve the life source, thereby naturally extending bodily existence.

This passage primarily discusses the vital importance of preserving Jing (essence), Qi (vital energy), and Shen (spirit) during cultivation practice. If one fails to safeguard the true Qi (innate energy) within the body and allows the true Jing to dissipate externally, there remains no difference from ordinary people—though nominally engaged in cultivation, one would still undergo birth and death like any mortal.

When human consciousness scatters outward, the Qi within the body likewise disperses. Activities like seeing with the eyes, hearing with the ears, or physical contact with external objects all deplete Jing and Qi. Among these, sexual desire poses the gravest danger, causing the leakage of vital essence through the reproductive organs. When Jing and Qi are completely exhausted, death follows. This vital essence transforms from primordial Qi (Yuanqi), nourishing bone marrow and sustaining life. Once depleted, the very source of life is severed.

The ancient cultivation master Chen Xiyi taught: "Only by preserving the essence of Yang energy can longevity be determined." After attaining the human immortal stage through cultivation, continued practice may elevate one to earthly immortal status. At this stage, Jing has transformed into Qi, and the root of sexual desire can be eradicated. This corresponds to what Buddhism describes as the "horse's hidden member sign" (a physical marker of advanced practice where reproductive organs retract).

Yet earthly immortals still face limitations: though capable of traversing land, they remain burdened by heavy physical forms, unable to completely transcend earthly bonds. Moreover, they encounter three calamities—minor calamities being human conflicts of weapons and floods, while major disasters involve cosmic water, fire, and wind catastrophes. These calamities attack through the respiratory system: floods block breathing passages, while fires destroy respiratory organs. As long as breath persists, escape from these tribulations remains difficult.

This passage primarily discusses the phenomenon of "corpse liberation" (shijie) in Daoist cultivation and the essential points of Earth Immortal (dixian) practice.

Regarding corpse liberation—a unique method of attaining immortality—the scripture states that when practitioners encounter sword strikes or spear thrusts, if their vital essence (Jing) and energy (Qi) leak out causing the separation of spirit (Shen) from physical form, this is called corpse liberation. It manifests in various ways: ordinary people die when their natural lifespan ends; minor adepts achieve corpse liberation through the separation of form and spirit; while true great cultivators transcend their mortal bodies to ascend directly as immortals. During corpse liberation, the body may remain intact with eyes shining as if alive—particularly those who achieve liberation during daylight hours are considered ascended immortals rather than deceased.

Concerning Earth Immortal cultivation (immortals who remain in the human realm for extended periods), the scripture cites the Supreme Dongxuan Lingbao Wisdom Root Vow Great Accomplishment Superior Scripture: accumulating three hundred virtuous deeds qualifies one as an Earth Immortal, but failing in even one nullifies all previous efforts. These virtuous deeds primarily refer to cultivation practices involving essence (Jing), energy (Qi), and spirit (Shen). Younger practitioners might only need three hundred merits, while the elderly or physically weakened require more. Master Wu (Wu Shouyang) emphasized completing the full cultivation process—if interrupted by demonic obstacles or delusions, the dissipated vital energies would void all progress. Practitioners must maintain proper mindfulness, focusing on the key point of breath circulation (the "spine" area corresponding to the heart region), which serves as the mysterious gateway connecting heaven and earth. Those who abandon cultivation must start anew upon recommencing.

This passage describes the Daoist cultivation process advancing from terrestrial immortality (地仙) to spiritual immortality (神仙). Through sustained practice of the "Grand Celestial Cycle" (大周天 Dazhoutian), an advanced Neidan (internal alchemy) technique involving ten months of fire regulation (火候 Huohou), practitioners gradually attain the state where breath ceases and spirit (Shen) merges with Qi.

Bai Yuchan (a renowned Southern Song dynasty Daoist master) emphasizes returning to one's primordial nature. By perfecting the ten-month Grand Celestial Cycle practice, the practitioner's settled breath transforms into original spirit (元神 Yuanshen). When one achieves complete respiratory cessation while maintaining constant spiritual clarity, one becomes a "spiritual immortal" (神仙). Such immortals cannot drown even when submerged in water, earning them the title "water immortals" (水仙). Those who still require breathing and would drown are merely attaining "corpse liberation" (尸解 Shijie), an inferior transcendence method, not the true marvel of unified form and spirit.

Authentic spiritual immortality requires both physical form and spirit to reach sublime perfection. Though spiritual immortals remain connected to their original spirit, transcending attachment to it enables union with the Dao. Practitioners who focus solely on middle Dantian (heart center) cultivation—like the legendary Lan Yangsu—may develop fetal spirit (胎神 Taishen) but cannot project it externally. While achieving longevity comparable to heaven and earth, they lack supernatural abilities, mockingly called "eternal fools matching heaven-and-earth's lifespan" (寿同天地一愚夫).

The final dialogue with Gu Yutao (possibly an interlocutor) inquires why great stability of spirit and Qi enables yang spirit projection (出阳神 Chu Yangshen). The response explains that original spirit initially.... This passage stresses progressive cultivation—from breath control to breathlessness, from separated form-spirit to their sublime unity—ultimately realizing the spiritually empowered immortal state.

In cultivation, one must rely on both the innate primordial Qi (vital life energy) and the acquired breath energy to stabilize the mind. When the breath becomes steady, the original spirit (Shen, the innate consciousness) naturally settles. Only when the breath is completely stabilized can the spirit exist independently, free from the constraints of the physical body, allowing the practitioner to manifest the yang spirit (pure yang consciousness) beyond the flesh.

For the yang spirit to leave the body, one must first attain a state of deep meditative absorption (samadhi). Without reaching this profound stillness, the spirit remains dependent on the breath—how then could it transcend the physical form? This is akin to how Chan (Zen) practitioners rely on breath to sustain their meditative state, comparing it to a crutch that supports walking.

Once the yang spirit emerges, it can manifest various supernatural transformations. Liberated from the body, the spirit exists in a state of emptiness, unhindered by material obstructions. Before this liberation, however, the physical body itself becomes an obstacle.

By further refining this transformative ability, one ultimately merges with the great Dao of emptiness—this is the realm of the Celestial Immortal (Tianxian). The body of a Celestial Immortal is as pure and formless as the sky, while their virtue (De) is as vast and boundless as the cosmos.

Master Chongyang (Wang Chongyang) once said: "When the mind resonates with the heart of heaven, one becomes a Celestial Immortal." A true Celestial Immortal is not confined to localized realms like the Western Heaven or Eastern Heaven—these are merely finite regions within the cosmos, reflecting incomplete cultivation merits.

The highest adepts transcend even the Thirty-Two Heavens (in Daoist cosmology, the universe is divided into 28 heavens of the Three Realms, plus four higher Zhomin Heavens). Among these, the Six Heavens of Desire and the Eighteen Heavens of Form largely align with Buddhist descriptions, though Buddhism adds five Akanistha heavens atop the Form Realm. The Four Heavens of Formlessness correspond to Buddhism’s Four Formless Heavens, but Daoism further distinguishes four Zhomin Heavens beyond them. Hence, Daoism speaks of 32 heavens, while Buddhism counts 33—a minor discrepancy in scriptural records.

Attaining the Celestial Immortal state grants a lifespan coeval with heaven and earth, beyond the measure of years. This is why Shakyamuni Buddha is called the "Seventh Immortal" (as recorded in the Avatamsaka Sutra, which speaks of seven awakened beings in the Bhadrakalpa, also called the Seven Immortals). Thus, immortals and buddhas share the same essence—both transcend the limitations of yin-yang and the cosmos. Even if heaven and earth perish, this spiritual nature remains indestructible, representing the ultimate achievement of cultivation.

As for distinctions like Human Immortal, Earth Immortal, Spirit Immortal, and Celestial Immortal, these are merely gradations of yang spirit realization. Without genuine understanding of Qi circulation and the microcosmic orbit, such profound attainments remain beyond reach.

This scripture primarily discusses the different levels of cultivation, particularly highlighting the limitations of solely cultivating xing (spiritual nature) without ming (vital essence and energy).

The text mentions that some practitioners focus only on inner contemplation (neiguan), maintaining mental stillness and avoiding delusive thoughts. While this may help them escape the cycle of rebirth, they can only attain the state of "ghost immortals" (guixian, a spiritual but incomplete form). This realm resembles what Chan Buddhism calls the "Pure Land" (a state of mental purity and non-attachment). Although free from the sufferings of samsara, they cannot achieve true liberation. Masters like Wang Chongyang (the founder of Quanzhen Daoism) and the Sixth Patriarch Huineng also spoke of similar states—being free from attachment to good and evil, without afflictions—yet ultimately remaining in the category of spiritual ghosts.

The Śūraṅgama Sūtra describes ten kinds of immortals and non-Buddhist practitioners who attain the five supernatural powers (such as divine vision) through the four dhyānas and eight samādhis—all belonging to this category. Some dwell in sacred mountains (under the jurisdiction of the Five Sacred Peaks), while others can fly near the celestial realms. Those in the heavens are called "celestial beings" (tianren, inhabitants of the heavenly realms). These beings are reborn in the heavens due to practicing the ten virtuous deeds (Buddhist moral precepts, including abstaining from killing and stealing). Those who perfect the ten virtues are born in the upper heavens of the desire realm (the fourth, fifth, and sixth heavens), while those with incomplete virtues dwell in the lower heavens (the first, second, and third).

However, the scripture emphasizes that these are not the true "Way of Heaven." The genuine Way requires complete cultivation—refining jing (essence) into qi (vital energy), transforming shen (spirit) to return to emptiness (xu, the formless Dao)—that is, the dual cultivation of nature and life (xingming shuangxiu). Only then can one unite with the Dao. Practicing xing alone or relying solely on virtuous deeds can, at best, make one an ordinary celestial being, unable to attain the six supernatural powers and ten wisdoms or truly transcend the cycle of birth and death.

Notes:

1. Ghost Immortals (guixian): The lowest of the five ranks of Daoist immortals (ghost, human, earth, spirit, and celestial immortals), referring to those who cultivate only xing without ming.

2. Ten Virtuous Deeds: Foundational Buddhist moral precepts, including abstaining from killing, stealing, and other harmful actions.

3. Six Heavens of the Desire Realm: The lowest six heavens in Buddhist cosmology, still bound by desires.

The Śūraṅgama Sūtra states that the celestial beings (devas) in the heavenly realms are actually ordinary beings who have attained their status through accumulating merit by performing good deeds. They do not comprehend the true path of Bodhi and Nirvana (awakening and liberation). By merely cultivating the ten virtuous actions (such as refraining from killing, stealing, and other basic moral practices), they attain only the mundane rewards of virtuous deeds, not genuine spiritual attainment.

The Heavenly Kings (rulers of the celestial realms) are the true sages who have realized Bodhi. These Heavenly Kings govern specific celestial domains, overseeing both devas and earthly beings. Through cultivating merit and attaining meditative states (dhyāna), they first achieved these meditative accomplishments in the human realm before ascending to become Heavenly Kings. Even after attaining this status, they continue to practice meditation, enabling them to fully exhaust their celestial lifespans without falling into lower realms. For example, in a past life, Śākyamuni Buddha was the "Guardian of Light Bodhisattva" who held the position of a Heavenly King. Only bodhisattvas with great wisdom can fulfill this role—ordinary, deluded beings cannot attain such a state.

Though these celestial beings temporarily enjoy blessings, they still harbor lustful desires due to their lack of true spiritual attainment. Once such desires arise, they descend back into the human realm. Nor can they, like the Heavenly Kings, share the longevity of heaven and earth—the six heavens of the desire realm have varying lifespans, the eighteen heavens of the form realm differ further, and the four heavens of the formless realm are distinct. Across the twenty-eight heavens of the three realms, lifespans vary greatly. Only the Heavenly Kings, through sustained meditative practice, can fully exhaust their celestial lifespans. As their merit increases, they gradually ascend to higher heavens, remaining until the cosmic kalpa ends, when they too perish along with it.

In Buddhism, the terms "ascending to heaven" or "falling into the human realm" refer to celestial beings whose practice was impure—lacking the pure Yang Qi (primordial energy) and failing to sever all afflictions and defilements. Their spiritual attainment is insufficient to match the longevity of heaven and earth. This limitation stems from their own level of cultivation, not from any deliberate design of cosmic destiny. For instance, the three sages—Asita, Bhārgava, and Kālāma—whom Śākyamuni visited in his youth, all practiced methods leading to rebirth in celestial realms. But the World-Honored One (Śākyamuni) understood that even celestial blessings would eventually exhaust, leading to rebirth in the six realms of saṃsāra. Thus, he abandoned these methods in search of the true path.

These sages cultivated the four dhyānas, eight samādhis, and five supernatural powers—all practices associated with heterodox meditation. Heterodox cultivation generally falls into three categories: the first includes those who indulge in reckless behavior and violate precepts; the second consists of ordinary practitioners attached to worldly blessings; and the third comprises those who practice meditation but fail to attain ultimate liberation. All these are like trying to cook rice with sand—ultimately incapable of yielding true attainment.

This passage critiques three types of false practitioners while outlining the true qualities of authentic Daoist cultivation.

The first type are those who presume their own wisdom, disregarding orthodox cultivation methods. During their lifetime they follow demonic paths, and after death will fall into the Avici Hell. The second type superficially align themselves with legitimate schools while secretly committing misdeeds—petty individuals who merely use the banner of cultivation to swindle food, clothing, and wealth. The third type may practice authentic methods, but only at a superficial level. With minor achievements they become arrogant, boasting of their abilities, utterly failing to comprehend the supreme state of empty stillness in heart-mind cultivation.

These three types can only attain meager karmic rewards, which will all be lost when calamity strikes. Authentic practitioners must transcend such states.

The text then describes the true qualities of immortals-in-training: They contend for neither fame nor profit, understanding they possess no capital for covetousness. They don't pursue luxurious living, and even when possessing some wealth, never squander it. They don't follow the crowd, yet their reclusion stems neither from ignorance, laziness, nor rebelliousness. Nor do they withdraw from worldly affairs due to weakness or incompetence.

Some dwell in remote mountains calling themselves immortals, yet are merely ordinary people inhabiting famous peaks. For instance, certain Western illusionists called "immortals" (like Kapila and Cakrarṣi) only mastered illusory arts, not authentic cultivation leading to realization. Others gather lunar essences to concoct hallucinogenic drugs—though Westerners may call them "immortals," they cannot be confused with genuine celestial beings or buddhas.

Finally, the text admonishes future practitioners: Never belittle true celestial immortals (Tianxian) upon encountering these false ones. One must learn to distinguish authenticity, otherwise facing numerous seemingly valid cultivation paths, one wouldn't know which to choose. Only by first recognizing what constitutes genuine immortal Dao can one's cultivation direction remain correct.

Someone asked: Nowadays people say the methods of cultivation practiced by immortals (xianjia) and Buddhists are the same—was this view held in ancient times? Do later generations still understand this principle?

The answer is yes, but only those who have truly attained the state of immortals or buddhas can comprehend this truth. Those who haven't reached such realms neither know it nor dare speak of it. Let me cite the Buddha's own words as proof: The Lotus Sutra records that in the past, an immortal transmitted wondrous methods to the Buddha, and it was through these that the Tathagata attained buddhahood—this is the Buddha personally acknowledging his enlightenment came via immortal methods. The same scripture also states that the Buddha comprehended the most profound wondrous Dao after listening to teachings from Indra (lord of the Thirty-Three Heavens in Buddhism, equivalent to the Jade Emperor in folk belief)—showing the Buddha admitting his awakening came from Indra. The source of enlightenment is where the teacher and dharma reside; the Buddha never denied the origins of what he learned, yet later scholars insist on dividing immortals and buddhas into separate schools, which actually contradicts their original intent.

In the thirty-fourth volume of the Avatamsaka Sutra, a verse states: "The Tathagata's great immortal path, subtle and hard to comprehend"—this is direct scriptural evidence of Buddhist teachings being called the immortal path. The scripture further lists ten epithets of the Tathagata, including "Seventh Immortal" (because the Buddha achieved buddhahood as the seventh in the Bhadrakalpa after practicing through three great kalpas; later generations revered him as Seventh Buddha), along with titles like "Upholder of Immortals" and "Great Immortal Teacher." The Brahmajala Sutra praises: "Prajna combined with dhyana fruits, realizing the great awakened immortal"—all these are irrefutable proofs of the Tathagata identifying himself as an immortal. These three widely circulated Buddhist scriptures are accessible to all for study. Since the World-Honored One declared buddhas are immortals and acknowledged awakening through immortal methods, how dare we claim buddhas aren't immortals?

Another question: Since the Buddha called himself an immortal, have immortals ever stated they share the same origin with buddhas? The answer is they've always claimed to be one. Originally, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, supreme deity in Daoism), before heaven and earth were formed...

This scripture primarily expounds the concept of shared origins between immortals (xian) and buddhas. The main idea is that before heaven and earth divided, there existed an innate spiritual essence (called the Primordial Beginning, Yuanshi), which gave birth to all things in creation and manifested diversely throughout the ten directions. Buddhas emerged from this differentiation, demonstrating that immortals and buddhas fundamentally share the same source.

The text cites several Buddhist and Daoist classics to support this view:

The Buddhist Canon's Scripture on Dwelling in the Womb records the Venerable Mahakasyapa addressing Sakyamuni as "Heavenly Venerable Master" (Tianzun Shi), showing that buddhas were also called celestial venerables. The Jade Emperor's Essential Conduct Scripture describes how the Jade Emperor, after prolonged cultivation, first attained the Golden Immortal (Daoism's highest attainment), then subsequently realized Buddhahood (Tathagata, the highest Buddhist attainment), becoming the teacher of all buddhas.

The author also examines the historical transmission of Buddhism to China: during Qin Shi Huang's reign, monks from the Western Regions brought Buddhist scriptures but were sent back; it wasn't until Emperor Ming of the Han Dynasty that Buddhism was formally introduced. This indicates China already had its own cultivation traditions before Buddhism's arrival.

Several Daoist perfected beings (zhenren) are quoted:

Zhongli Quan (Zhengyang Zhenren) states in The Complete Methods of Numinous Treasure that cultivating one's nature can manifest the "Golden Buddha"; Lü Dongbin's (Chunyang Zhenren) poetry reveals the interconnectedness of Chan meditation and Daoist practice; Bai Yuchan in Entering the Chamber Song compares Avalokitesvara's samadhi mind and Sakyamuni's perfect enlightenment to Daoism's Ninefold Reverted Golden Elixir (Jiuzhuan Dahuan Dan), the supreme achievement of internal alchemy (neidan). These examples demonstrate how Daoist practitioners viewed immortal and Buddhist cultivation as fundamentally aligned.

(Note: The "Golden Immortal" represents Daoism's highest attainment, "Tathagata" Buddhism's supreme realization, while the "Ninefold Reverted Golden Elixir" signifies the ultimate stage of Daoist internal alchemy practice.)

The Master Haichan (a patriarch of Daoist Neidan/internal alchemy) once said: True Buddhism is actually the Dao, just like a child being held by two people (symbolizing the shared origin of Buddhism and Daoism). The Master Zhang Ziyang (a Northern Song dynasty Neidan patriarch) also stated: The precious pearl of Buddhism and the precious pearl of Daoism are fundamentally the same—my true nature will ultimately merge into the ocean of Buddhahood. These immortals all teach that immortals are Buddhas, and the nature of immortals and Buddhas is identical. Why force artificial distinctions?

Now I speak plainly: In the East, those who attain the Great Dao are called immortals (xian), and those who inherit this tradition are also called immortals. What came from the West and enables people here to attain realization is called Buddhism. It’s like how in the world, some call their parents "father and mother" while others say "dad and mom"—they refer to the same two people. In this Dharma-ending age, heretics distinguish immortals from Buddhas by whether they have hair, completely missing the shared root of their nature. How could they recognize that they belong to the same Dharma gate? Though their ignorance isn’t blameworthy, those true seeds of immortality and Buddhahood, cultivated through kalpas of practice, will never lose their authentic nature and possess genuine wisdom.

The twelfth question asks: From where does the yang spirit (the advanced spirit attained through cultivation) emerge? Since yang spirit and yin spirit (a lower-level spirit) differ, do their methods of emergence also differ? The answer is indeed they do. The yang spirit enters and exits through the crown gate at the top of the head (what Master Zhongli Quan called the "heavenly gate") and resides in the Muddy Pellet Palace (the upper Dantian/energy center is the Muddy Pellet Palace). This is because cultivating the yang spirit requires "refining spirit to return to emptiness," with the work focused on the upper Dantian. Thus, when the Buddha entered Nirvana, he spoke of "entering the Muddy Pellet," and the Buddhist scripture Nirvana Sutra (Skt. Mahāparinirvāṇa Sūtra) conveys this same meaning. The halos above the heads of celestial immortals (tianxian), divine immortals (shenxian), and all Buddhas all operate on this principle.

Though the yin spirit can also enter and exit through the crown gate, it can only dwell in the "ground of the heart" at the middle Dantian. This is because yin spirit cultivation borrows Buddhist terminology—it relies on seated meditation to illuminate the mind and realize one’s nature, preventing the mind from wandering outward and entering a state of cessation. Immortals of this realm and practitioners of the four Buddhist fruition stages (Skt. śrotāpanna, sakṛdāgāmin, anāgāmin, arhat) all follow this path. However, the four fruitions still involve cycles of birth and death; even if they attain meditative cessation, they only achieve the yin spirit with its five spiritual penetrations.

Ultimately, the yin spirit has two paths: One is to realize the pure true nature of empty cessation, at which point, upon death, it ascends through the crown gate carrying the spirit. The other is to enter the human realm through the armpit to be reborn. If one cultivates to the stage of empty cessation but has not yet reached the "cessation of perception and feeling" (Skt. nirodha-samāpatti, the highest meditative absorption), remaining thoughts of birth and death in the mind will frequently be stirred by the six sensory roots (eyes, ears, nose, tongue, body, and mind) and their corresponding delusions.

This passage from The Recorded Sayings on the Union of Immortals and Buddhas primarily discusses how the six sensory faculties (eyes, ears, nose, tongue, body, and mind) generate desires, and how lustful thoughts lead to reincarnation.

The six human senses develop attachments to external sights and sounds. For instance, when one gazes at a woman, desire arises through the eyes; when one listens to a woman's voice, desire emerges through the ears; when the body craves physical contact with a woman, desire manifests through bodily sensation. The term "mother's six roots" here refers to the female body and reproductive organs. Ordinary people, if unable to break free from lustful thoughts, will—each time they contemplate sexual acts—have these desires penetrate the female body. Enslaved by the craving for pleasurable contact, they eventually form the "fetal origin" (conception) within the body.

Practitioners, however, possess meditative stability (dingli), wisdom, and precepts. Even if lustful thoughts occasionally arise, they can immediately extinguish them through disciplined awareness, thus avoiding rebirth. This aligns with the Chan Buddhist concept of "final decisive moment" (mohou dangji).

Regarding rebirth in the animal realm or lower human destinies:

• The animal realm refers to rebirth as beasts
• Lower human destinies indicate rebirth as servants, the impoverished, disabled, or barbarians in remote regions—those with unfortunate fates

The distinction lies in mating postures: all animals mate from behind, while humans mate face-to-face. If someone habitually prefers rear-entry intercourse during life, this mental imprint will lead to animal rebirth after death. Hence the Buddhist precept warning against "approaching young novices" carries significant weight. Conversely, those who detest rear-entry and exclusively practice face-to-face intercourse may maintain human rebirth through this mental tendency.

The Buddha reportedly expressed reluctance about women joining the order, as female bodies easily arouse lust (reflecting ancient religious biases against women).

The text later describes two modes of yin-spirit (shenshi, human consciousness) departure, explaining how consciousness may become sage-like, ordinary, or fall into evil paths after leaving the body. The author asserts that serious practitioners must first eliminate sexual desire, particularly animalistic mating behaviors.

Finally, both traditions classify five grades of attainment:

• Daoism recognizes Celestial Immortals (tianxian), Earth Immortals (dixian), Human Immortals (renxian), and Ghost Immortals (guixian)
• Buddhism maintains a similar fivefold classification

This section emphasizes the critical importance of chastity in spiritual practice and how lust influences reincarnation, demonstrating shared disciplinary principles between Daoist and Buddhist cultivation.

This scripture primarily compares the cultivation attainments between Daoist immortals and Buddhist Chan (Zen) traditions, noting that while their expressions differ, their essence converges.

The five stages of Chan meditation (heretical Chan, ordinary Chan, Hinayana Chan, Mahayana Chan, and supreme Chan) each correspond to specific Daoist immortal realms: Supreme Chan equates to the Heavenly Immortal (Tianxian) state, Mahayana Chan to the Divine Immortal (Shenxian), Hinayana Chan to the Earthly Immortal (Dixian), ordinary Chan to the Human Immortal (Renxian), and heretical Chan to the Ghost Immortal (Guixian).

Regarding cultivation goals, Buddhism emphasizes transcending the cycle of birth and death through reincarnation, with its attainments divided into four stages (the Four Fruits of the Śrāvaka): Srotāpanna allows seven rebirths between the human and heavenly realms, Sakṛdāgāmin permits two returns, Anāgāmin enables permanent residence in the form realm (Rūpadhātu) without rebirth in the desire realm, while the highest, Arhatship, achieves the state beyond birth and death. Daoism, though more focused on longevity, ultimately sees the highest immortal path returning to the realm of emptiness—not all immortals attain eternal life, as Ghost Immortals still undergo rebirth.

The scripture cites the Jade Emperor’s Essential Scripture (Yudi Benxing Jijing), which states that many human rulers and ministers are reincarnations of these Four Fruits immortals: those with great virtue are reborn in the form realm (like Śākyamuni), while lesser ones descend to the desire realm (such as the sage-kings Fuxi and the Yellow Emperor). Because these sage-kings still engaged in marriage and procreation, they could only return to the human realm once. The Daoist masters Zhang Ziyang and Wang Chongyang also mention four modes of rebirth: reincarnation (tou tai), soul transference (duo she, where consciousness takes over another’s body), relocation (yi ju), and abiding in the original form (jiu zhu). However, Wang Chongyang warns practitioners against clinging to soul transference and instead advocates direct cultivation to reach the Jade Pool (Yaochi), the paradise of the Queen Mother of the West (Xiwangmu).

(Note: In Buddhism, the form realm (Rūpadhātu) refers to the heavens free from sensual desires, while the desire realm (Kāmadhātu) includes heavens where desires like food and sex persist. In Daoism, the Jade Pool signifies the immortal realm of Xiwangmu.)

Master Ziyang states in Awakening to Reality (Wuzhen Pian) that the four cultivation methods of reincarnation, soul displacement, dwelling transference, and abiding in former residences all ultimately fail to transcend the cycle of birth and death. Chen Xianwei once pointed out that genuine liberation lies in using a single breath (a moment of focused awareness between inhalations) to gather one's Shen (spirit) when encountering external phenomena, ceasing to generate thoughts of mutual arising and cessation—this is the key to breaking free from samsara. The crucial point is to sweep away mental distractions and demonic obstructions, thereby avoiding the path of rebirth; only then does cultivation gain its foundation. One must be reborn as a human life after life to continuously accumulate the basis for spiritual practice.

By consistently upholding the Ten Virtues (refraining from killing, stealing, and other virtuous conducts), even without dedicated cultivation, one may still be reborn in the human realm after death—this is the karmic reward of the human path within the six realms of rebirth. Those who practice both the Ten Virtues and diligent cultivation, reaching the "abiding thought" state of the First Dhyana (meditative absorption where mental focus stabilizes), can sever attachment to sensual desires and maintain meditative equipoise. At this stage, whether at life's end or not, one abides in the First Dhyana Heaven: at death, one directly ascends to the Brahma Heaven of the First Dhyana; while alive, one continuously enjoys the bliss of meditative absorption. As the Avatamsaka Sutra states, practitioners who attain the First Dhyana may perceive the majesty of Brahma Heaven's palaces and experience celestial joy even while still embodied.

This meditative accomplishment applies to all dhyana states: the Second Dhyana's "abiding breath" (cessation of respiration) leads to dwelling in the Second Dhyana Heaven; the Third Dhyana's "abiding pulse" (cessation of pulse) leads to the Third Dhyana Heaven; and the Fourth Dhyana's "cessation of perception and feeling" (extinguishing even subtle mental activity) leads to the Fourth Dhyana Heaven. The Avatamsaka Sutra calls this "manifesting according to the meditative state entered"—one's consciousness naturally abides in the corresponding heavenly realm according to the level of dhyana attained. These all represent the fruition of cultivation within the Form Realm heavens.

This passage discusses the various attainments (fruits of practice) achievable at different stages of spiritual cultivation. When practitioners reach the state of "embryonic respiration" (a profound meditative breathing state where breathing ceases entirely) and their true primordial Qi becomes complete, they can manifest the yang spirit (the primordial spirit leaving the body). This is likened to the metaphor of a ten-month pregnancy reaching its fulfillment before birth.

The fruits of cultivation are divided into several levels: The highest is rebirth in the Form Realm heavens (superior celestial realms), attaining the supreme grade of attainment. Next is rebirth in the Six Desire Heavens of the Desire Realm (celestial realms where desire still exists). Although no actual sexual activity occurs there, because carnal thoughts are not fully eradicated, one remains within the Desire Realm. The most advanced is rebirth in the Four Formless Heavens of the Formless Realm (realms completely transcending material form), where even the thought of desire is utterly extinguished.

Some practitioners with insufficient cultivation can only hold minor positions in the celestial bureaucracy (heavenly administration), managing earthly deities like local earth gods, city gods, mountain spirits, and water spirits. While possessing some spiritual powers, they haven't attained the Six Supernatural Powers (six advanced spiritual abilities) because they haven't perfected the Great Dao of the Golden Elixir (the highest method of Daoist Neidan/internal alchemy), nor achieved the attainment of the Golden Liquid Returned Elixir (the supreme accomplishment of internal alchemy).

The scripture particularly emphasizes that ordinary people find it difficult even to obtain these minor divine positions—one must perfectly cultivate the Ten Virtues (ten kinds of virtuous conduct) to be granted such posts. If the Ten Virtues are cultivated incompletely, one cannot obtain even these lower positions.

For those determined to become immortals or buddhas, the most crucial thing is to seize the present moment: In this human life, if one accumulates virtue through good deeds, the next rebirth may continue as human or ascend to heaven; if one commits evil, one will fall into the evil paths (unfortunate rebirths like hell realms, hungry ghosts, or animals). Conversely, descending from celestial realms to the human world is actually auspicious—just as the Buddha descended from the Tusita Heaven to be born human—because this makes spiritual cultivation easier to accomplish.

The passage specifically clarifies that while beings in the Desire Realm heavens are called celestial beings, they remain fundamentally influenced by earthly realms. Those who attain rebirth in the Formless Realm, however, completely transcend all bondage of desire and material form.

This scripture elucidates the various circumstances of celestial beings descending to the human realm and their cultivation outcomes.

Those who descend from celestial realms to be reborn as humans, even if still carrying residual worldly attachments, can easily attain immortal or buddha-hood through dedicated cultivation while maintaining their innate purity. For instance, Śākyamuni Buddha descended from Tuṣita Heaven, as did Maitreya Bodhisattva—both achieved enlightenment in a single lifetime without further rebirth.

Practitioners originating from the Form Realm (Rūpaloka) have completely severed earthly desires. When reborn in the human world, they invariably attain transcendence, exemplified by figures like the First Patriarch Mahākāśyapa, the Sixth Western Patriarch Mijiazhe, and the Nineteenth Patriarch Kumārata—all descended from Brahma's Heaven and realized the Dao in one incarnation.

For cultivators undergoing repeated human rebirths, their karmic patterns typically show mixed qualities—half of their actions serve selfish interests while half benefit others; half indulge in sensual pleasures and procreation while half maintain ascetic practice. Such practitioners carry forward habitual tendencies from past lives. However, through progressive virtuous conduct and pure cultivation, they may ascend to the "Seven-Life Heaven" or attain corresponding human blessings.

The Yellow Emperor (Xuanyuan) once dwelled long in celestial realms before exhausting his heavenly merits and descending to accumulate virtue: first as a commoner, then as minister, finally as sovereign before achieving higher immortality. Masters Wang Chongyang and Ma Danyang cultivated as spiritual companions across ten consecutive lifetimes before becoming master-disciple and jointly attaining celestial transcendence in their present incarnation. Śākyamuni Buddha's enlightenment required cultivation through three asamkhyeya kalpas, while Skanda Deva maintained pure celibacy through nineteen lifetimes. The Tiantai patriarch records how a Liang Dynasty vinaya master reincarnated as the Tang Dynasty Daoist master Daoxuan—all demonstrating how gradual merit accumulation through human rebirth leads to liberation from perilous cycles.

The scripture particularly warns that indulgence in sensual passions... (original text breaks off here, presumably continuing with admonitions against sensual indulgence)

This scripture primarily discusses how practitioners' interactions with different types of people yield varying outcomes, and the path to liberation from the cycle of rebirth through cultivation.

Frequent association with those of improper conduct leads to gradual moral decline, making one prone to falling into the three wretched paths (sān è dào) of hell, hungry ghosts, and animals—suffering the same pains as ordinary mortals. Quoting the Avatamsaka Sutra, the text warns that indulgence in the five desires (appetite, lust, wealth, fame, and sleep—collectively called the five afflictions; or the sensory pleasures of form, sound, scent, taste, and touch—termed the five dust desires) is perilous.

Advanced practitioners aspire to ascend to heavenly realms, while ordinary people merely seek continued human existence. This distinction hinges on a core secret of Daoist and Buddhist cultivation (represented by the symbol "☉"). In alchemical practice (Neidan), this principle is called "field combat" or "city guarding."

If one maintains celibacy from youth to old age without violating this essential precept, they may attain the state of cessation (ordinary nirvana) and ascend to heaven. By cultivating until the body resembles withered wood, the mind becomes like dead ashes, and the spirit (Shen) is inwardly preserved, one may achieve the purity of a ghost immortal, transforming into a celestial being after death.

The Avatamsaka Sutra states that such meditative absorption (samadhi) liberates practitioners from the sufferings of hell and animal realms, opening the path to human and celestial rebirth. However, ordinary nirvana still involves cyclical rebirth; only the Buddha's nirvana severs the cycle of birth and death completely, as elaborated in the Lankavatara Sutra.

Even without prior cultivation, grasping this principle seven days before death—as described in the Avatamsaka Sutra—allows one to maintain clear consciousness for rebirth into wealthy human families, exemplified by Chan Master Yong's rebirth as Chancellor Fang Guan. The Treatise on the Great Perfection of Wisdom classifies desire-realm beings into three grades by virtuous roots: the superior ascend to the six desire heavens, the middling are born into human wealth, and the inferior enter human poverty.

This scripture primarily discusses the different levels and paths of cultivation for attaining the Dao. The text mentions that whether ascending to heaven or reincarnating as a human, one must receive guidance from an enlightened master to find the correct path of practice. Those who never encounter a true master to transmit the teachings can at most achieve the status of a ghost immortal (a lower celestial rank) or ordinary meditation, never truly attaining the Dao.

The Avatamsaka Sutra criticizes foolish beings who remain trapped in the cycle of birth and death without seeking the eternal Dharma-body. Practitioners can be divided into several types:

The first is the "Śrāvaka Buddha," referring to those who attain enlightenment by following a master's teachings. Though their wisdom may be limited, they can still realize the Buddha-path. This corresponds to Daoist practitioners who receive authentic teachings from a true master but have yet to begin serious cultivation—if they persist, they can still achieve some level of attainment.

The second is the "Pratyekabuddha," those who awaken by observing the illusory nature of the material world during practice. This parallels the "Hundred Days Barrier" stage in Daoism, where one severs lustful desires, refines Jing (essence) into Qi (vital energy), and attains the human immortal state of longevity. Ge Hong (Baopuzi) called this the "lower adept's attainment of the Dao."

The third is the "Two Vehicles Buddha," practitioners who regulate breathing, control the mind, and ultimately reach a state of tranquil extinction. This corresponds to the "Ten Months Barrier" stage in Daoism, where one refines Qi into Shen (spirit) through techniques like the Jade Liquor Returning Elixir and Lead-Mercury refinement, achieving the celestial immortal state. Ge Hong termed this the "middle adept's attainment of the Dao."

The highest level is the "Supreme Vehicle Buddha," which transcends conditioned phenomena, cannot be expressed in words, and is beyond name and form—even the forces of Heaven, Earth, Yin, and Yang cannot influence it. This state grants immeasurable longevity, surpasses birth and death, and represents the ultimate realization.

This scripture primarily discusses the concept of immortality in the cultivation practices of immortals and Buddhas. The text mentions that celestial practitioners who undergo nine years of wall-facing meditation (面壁) can attain the state of "refining spirit to return to emptiness" (炼神还虚), thereby transcending the constraints of time and space to become celestial immortals (天仙) unaffected by cosmic dissolution. This aligns perfectly with the cultivation objectives of the five stages of fruition in Buddhism.

Regarding evidence of Buddhism's pursuit of immortality, the scripture cites the Causality Sutra (因果经), which records Prince Siddhartha (later Shakyamuni Buddha) presenting four aspirations to his father when expressing his wish to renounce worldly life: freedom from aging, eternal youth, freedom from illness, and immortality. This proves the Buddha himself sought eternal life. The Lotus Sutra (法华经) documents the Buddha expounding scriptures continuously for eight thousand kalpas without rest, followed by entering samadhi for eighty-four thousand kalpas - clear evidence of the Buddha's attainment of immortality.

The text criticizes contemporary monks who deny the practices of longevity cultivation and meditation, considering this a betrayal of the Buddha's original intent. The author argues that rejecting longevity practices and meditation is as absurd as farmers refusing to till the land while claiming no need for food. True cultivation should pursue both longevity through meditation and non-attachment to these pursuits, reaching the state of "no seeking and no abiding" (无求无住). Only then can practitioners truly resonate with the enlightenment of Buddhas and immortals.

Finally, the scripture enumerates the lifespans of various Buddhas and bodhisattvas: Mahabhijñājñānābhibhū Buddha's lifespan spans five hundred forty trillion nayutas of kalpas; Shariputra as a Buddha attains twelve minor kalpas; Mahakasyapa, Subhuti, and Mahakatyayana all achieve twelve minor kalpas as Buddhas; Mahamaudgalyayana attains twenty-four minor kalpas; Purna's Buddhahood brings immeasurable, incalculable kalpas; and Kaundinya's Buddhahood grants equal longevity. These records conclusively demonstrate that Buddhist cultivation can indeed achieve the state of immortality.

This scripture primarily expounds on the inconceivably long lifespans of Buddhist buddhas and bodhisattvas, along with examples of practitioners attaining immortality through Buddhist practice. The text enumerates the lifespans of several enlightened beings: After becoming a buddha, Ānanda attained a lifespan spanning countless koṭis of asaṃkhyeya kalpas (a Buddhist unit of time indicating an immeasurably long period), while Rāhula as a buddha achieved the same duration; the Tathāgata Bhīṣmottaranirghoṣa lived for forty trillion nayutas of Gaṅgā-sand kalpas; the Medicine King Bodhisattva, upon buddhahood, attained a lifespan of forty-two thousand kalpas.

The Avataṃsaka Sūtra records that Buddha Sumeruśikhara lived for five billion years, maintaining an unchanging physical form without aging, emaciation or transformation even through vast kalpas—a state remarkably similar to Daoism's cultivation ideal of "perfected form and spirit (xingshen jumiao)." The Kṣitigarbha Sūtra mentions Buddha Enlightenment Flower Samādhi Self-Mastery King's lifespan of four hundred thousand billion asaṃkhyeya kalpas, while the Pure Karma Obstruction Sūtra documents Buddha Stainless Light's ninety-kalpa lifespan.

The text also preserves accounts of long-lived practitioners: The Indian monk Baozhang traveled to China and lived 1,072 years; during Emperor Taizong's Tang dynasty, an Indian monk named Śubhakara claimed mastery of longevity techniques. The Avataṃsaka Sūtra's described states—"wisdom-accumulation body," "transcendence of aging and death," and "permanent life-root free from aging and illness"—all demonstrate the authentic existence of immortality methods within Buddhism, aligning perfectly with the Buddha's four great vows.

Regarding kalpa calculations (time measurement units): Middle kalpas follow two counting methods—decreasing and increasing. Decreasing kalpas begin when human lifespan reaches 80,000 years, decreasing by one year every century until reaching ten years to complete one decreasing kalpa; increasing kalpas commence at ten-year lifespans, adding one year per century until reaching 80,000 years for one increasing kalpa. Eighteen such cycles constitute twenty middle kalpas, approximately ninety percent of a full increase-decrease cycle's duration.

This scripture primarily elucidates the Daoist calculations of cosmic time cycles (kalpas) and the hierarchical stages of spiritual cultivation.

Regarding kalpa calculations: Each complete cycle of increase and decrease spans 8,160,000 years, termed a "middle kalpa" (zhongjie). Specifically, human lifespans decrease by one year every century, ten years every millennium, and so forth. A period of 7,200,000 years minus 1,000 years constitutes a "decreasing kalpa" (jianjie), while 7,200,000 years plus 1,000 years forms an "increasing kalpa" (zengjie). These two cycles combine for 14,400,000 years, yet require the subtraction of 2,000 years to complete a full middle kalpa. This accounting reflects the ten-year deficit occurring within each individual increasing and decreasing cycle.

Concerning cultivation stages: Eighty middle kalpas constitute one great kalpa (dajie). However, practitioners who transcend these temporal cycles attain longevity. The text distinguishes practitioners of varying capacities: śrāvakas (shengwen), pratyekabuddhas (yuanjue), and bodhisattvas of the four dhyānas—all considered "two-vehicle practitioners"—along with the three grades of immortals (celestial [tianxian], terrestrial [dixian], and human [renxian]) remain bound by kalpic limitations. Only Buddhas and the highest-grade celestial immortals surpass the constraints of yin-yang duality to achieve true immortality.

Regarding yang-spirit projection: The intrinsic nature of immortals and Buddhas resembles spiritual radiance—neither absolute being nor non-being. The yang-spirit's emergence need not manifest concrete physical form. Historical examples illustrate diverse manifestations: the Yellow Emperor (Xuanyuan) projected as a fiery dragon, while perfected beings like Shi Jianwu, Zhongli Quan, and Lü Dongbin manifested respectively as three-tiered vermilion towers and seven-story jeweled pagodas. This demonstrates the yang-spirit's capacity for polymorphic expression beyond fixed forms.

This scripture describes the diverse manifestations of celestial beings and buddhas when displaying supernatural powers at advanced stages of cultivation. Master Haichan (a Daoist immortal) transformed into a white crane soaring skyward, while Master Ma Danyang manifested amid wind, rain, and thunder. Immortal Lady Sun Buer appeared with fragrant breezes and auspicious qi (vital energy), Master Liu Langran took the form of a golden cicada, and Master Su Dan ascended riding a white crane. These were all visible manifestations with distinct forms, yet none revealed their true essence.

When Patriarch Qiu Chuji (founder of the Quanzhen tradition) manifested, he comprehended heaven and earth, viewing mountains and rivers as clearly as lines on one's palm. After thrice penetrating the celestial gate, he could perceive the sun, moon, stars, and all things in creation with perfect clarity. Master Lan Yangsu of Mount Nanyue manifested through clapping and laughter—both these manifestations occurred without physical form, equally not revealing their true essence.

The Buddha Shakyamuni manifested from the white curl between his eyebrows. The Avatamsaka Sutra records how the Buddha emitted great radiance from his urna (white curl mark), called the "appearance of Tathagata." The Dharmic Scriptures similarly describe the Buddha's white light illuminating eighteen thousand eastern worlds, reaching from the hell realms below to the Akanistha heaven (the highest realm in the Buddhist form realm). After practitioners complete the ten-month "gestation period" (a Neidan term referring to refining the shen/spirit), their perfected shen can attain this state.

Sometimes celestial beings manifest as fire-breathing dragons or as vajra-wielding guardians spitting flames—these formed manifestations likewise do not reveal their true essence. All sages, buddhas, and immortals manifest differently; there's no need to insist on displaying an alternate physical form.

Why such diversity? When cultivators reach meditative absorption and perceive the emptiness of true nature, their post-samadhi manifestations naturally vary according to mental fluctuations. Some practitioners, in profound stillness, suddenly stir their shen with a thought, while others maintain prolonged meditative stability—all transformations stem from a single thought, with countless manifestations arising from this one mind-moment. Thus the key lies not in necessarily displaying another body, but in whether the mind engages with the concept of "manifestation."

This passage discusses the discernment and precautions regarding the state of "spirit liberation" (Yuanshen leaving the body) in spiritual practice. The author first clarifies that these teachings are "household words" specifically transmitted to genuine Daoist practitioners under patriarchs like Zhongli Quan, Lü Dongbin, Wang Chongyang, and Qiu Chuji—not meant for outsiders or ordinary people.

Regarding whether one should manifest an externalized body during spirit liberation, the author explains: When one reaches the state of "Great Stability in True Emptiness" and perceives their original nature, the liberated spirit may manifest with or without form—the key lies in following natural spontaneity. Deliberately seeking to create an externalized body will instead create obstacles. Those who haven’t yet attained the stage of perceiving their original nature but force such manifestations will, as described in the Śūraṅgama Sūtra, fall prey to "shadow demons" (mental obstructions) and ultimately enter demonic paths.

An example is given: A certain Mr. Zhang from Shandong, during meditation, saw a human figure descend from a roof beam, burrow into the ground, and re-emerge—this occurred due to his inability to discern celestial demons (external obstructions). When Prince Ji Taihe inquired how to recognize celestial demons, the reply was that thorough transmission from a master is essential. When one truly completes the "ten-month spiritual gestation" and enters the "extinction samādhi" (a supreme meditative state), the six senses become utterly still, and no perceptions should remain. External demons manifest solely because practitioners entertain thoughts of spirit liberation or visible manifestations; if the mind remains unmoved, such demons cannot appear.

Finally, the passage recounts how Master Ma Danyang (one of Quanzhen’s patriarchs) cultivated in a "circular enclosure" (meditation hut), emphasizing that repaying a master’s grace requires steadfast commitment to ascetic practice until attaining perfection. This section primarily warns practitioners to relinquish attachment to bodily forms and maintain mental purity to avoid demonic obstructions.

This scripture addresses the issue of demonic obstructions (illusory visions that hinder cultivation) during spiritual practice. When practitioners attempt to separate their Shen (spirit) from the body before fully mastering embryonic respiration (a deep meditative breathing state), the so-called "external body" they perceive is actually nothing but illusory demonic visions.

Master Qiu Chuji (one of the Northern Seven Perfected Ones of Quanzhen Daoism) clearly stated: Whatever can be seen with physical eyes is unreal and must not be clung to. Becoming attached to these visions traps the heart in demonic obstructions. The correct approach is to immediately withdraw one's consciousness upon encountering illusions and continue focusing on embryonic respiration practice.

The text recounts a practitioner who made three critical errors: first, he arrogantly believed he could project his spirit despite Qiu's warnings; second, he disregarded similar advice from Master Hao Datong (another Northern Seven Perfected One); finally, he stubbornly mistook illusions for a genuine external body, thinking he had attained the Dao—only to end in complete failure. This demonstrates how attachment to the illusion of "having a body" inevitably leads to spiritual bondage.

The authentic cultivation method, as secretly transmitted by Master Qiu, involves maintaining meditative absorption (samadhi): while thoughts may temporarily project consciousness outward during deep stillness, fundamentally, thought and absorption remain unified. During the initial seven-day absorption period, spontaneous spirit projection occurs naturally once. As meditative skill deepens, this progresses from daily projections gradually extending to weekly occurrences, and eventually longer intervals. Each projection must be promptly recalled to the upper Dantian (between the eyebrows) for "nourishing" (the practice of tempering spiritual consciousness)—this constitutes the most crucial step. Prolonged projection without recall risks losing oneself in illusory realms of samsara.

Buddhist scriptures similarly affirm that cultivation knows no final endpoint. Secular tales about immortals falling into rebirth cycles often stem from practitioners failing to remain grounded during this very stage. Therefore, cultivators must maintain constant meditative stability—this constitutes true spiritual grounding.

This passage discusses the critical moments practitioners must observe when entering and exiting meditative absorption. It emphasizes that emerging from deep samadhi is the most perilous phase, requiring utmost vigilance. Successfully navigating this transition allows one to abide permanently in the great stillness, akin to the Buddha's teaching of "guarding mindfulness to dwell long and steadfast," thereby preventing eternal backsliding.

Both Daoist and Buddhist traditions highlight the significance of this transitional moment. Daoism speaks of "attaining once to eternal attainment, where form and spirit both reach sublimity," while Buddhism teaches "one attainment for eternal attainment, one realization for eternal realization"—both pointing to this crucial juncture.

The text cites multiple examples of Buddhas and bodhisattvas manifesting through reincarnation: Bodhisattva Mahasthamaprapta incarnated as the 27th Patriarch Prajnatara; Manjusri appeared as the monk Dushun during Tang Zhen'guan era; Maitreya manifested as Fu Dashi during Emperor Wu of Liang's reign. Monk Zhigong identified Bodhidharma as an emanation of Avalokitesvara (both figures coexisted during Emperor Wu's era). Other manifestations include Manjusri as the Tang dynasty hermit Hanshanzi, Samantabhadra as the monk Shide (both Tang figures), and Vimalakirti as an incarnation of Golden Grain Tathagata (contemporary with Sakyamuni Buddha). These examples demonstrate how enlightened beings manifest to guide later generations.

Practitioners must handle transitions between absorption and activity with care. Remaining perpetually absorbed may grant longevity matching heaven and earth, but this constitutes merely the attainment of an unawakened fool (referring to those who fail to realize their true nature and manifest spiritual powers). Emergence from absorption is key to displaying supernatural abilities, requiring mastery over the shen (spirit) exiting the body with proper measure. Reckless emergence breaches spiritual laws and forfeits numinous awareness, whereas disciplined practice gradually extends emergence periods—from twelve double-hours to seven days, then to fourteen days.

This passage describes the advanced state of "spirit emergence in meditation" (chushen ruding) in Daoist cultivation. The term "nursing" (rubu) refers to the practitioner's original spirit (yuanshen) requiring tender care like an infant, while "empowerment" (jiachi), a Buddhist term, denotes maintaining prolonged meditative absorption. When practitioners first achieve spirit projection, their spiritual body remains as fragile as a newborn, requiring gradual nurturing of meditative stability (dingli).

Upon reaching the state of "great absorption" (dading) where one remains immersed for nine years before emerging, this meditative union merges with the formless infinite (xukong wuji), termed "perfect suddenness" (yuandun) or "returning to emptiness to unite with the Dao" (huanxu hedao). Premature emergence from meditation risks entanglement in worldly reincarnation. Only by attaining the profound state of "transcending form and abandoning intellect" (lixing quzhi) can prolonged emergence occur safely.

At advanced stages, practitioners master both extended absorption and emergence, manifesting supernatural transformations (shentong bianhua). For instance, Quanzhen patriarch Wang Chongyang (Chongyang Zhenren) demonstrated such powers during his ascension on the fourth lunar month: simultaneously preaching in Nanjing, conversing at Zhongnan Mountain, healing villagers in Liujiang Village, and dancing with billowing sleeves above Kunming Pond—all manifestations of "myriad transformations" (qianbian wanhua).

The mentioned "six penetrations" (liutong) and "ten penetrations" (shutong) refer to extraordinary abilities (like divine vision and mind-reading) from Buddhist tradition that naturally arise through deep cultivation.

This scripture expounds the supreme state of cultivation for attaining immortality and Buddhahood—the sudden enlightenment method. The text reveals that entering samadhi (deep meditative absorption) and emerging from samadhi are actually two aspects of the same process. The true state of samadhi means maintaining meditative stability without distraction at all times. Bai Yuchan (the renowned Southern Song dynasty Daoist master) said: Before our parents conceived us, the universe already contained infinite creative transformations; when our body and mind become completely still, we can perceive the true mechanism of Wuji (the Limitless).

Upon reaching this state of great stability, one attains liberation and spiritual powers. However, it's crucial to understand that these supernatural abilities are not the ultimate goal. Just as the Buddha cultivated through eighty-four thousand kalpas (immeasurably long cosmic cycles) only to ultimately return to eternal meditative absorption—this represents the supreme state transcending both immortals and buddhas.

Yuanshi Tianzun (the supreme deity in Daoism) surpasses the five cosmic kalpas from the Dragon Han kalpa to the Shanghuang kalpa, traversing countless eons. This teaches us that true Dao-realized beings transcend all temporal and spatial limitations. When cultivation reaches its pinnacle, even concepts of heaven-earth, world systems, and immortal-buddha distinctions dissolve into the state of "shattered voidness"—where not even the notion of "nothingness" remains.

The text ultimately emphasizes that the value of the yang-spirit (cultivated transcendent consciousness) lies not in manifesting physical form, but in its ability to return from "having form" to "formlessness." This represents the supreme state of complete unity with the Dao. The scripture specifically critiques erroneous views that claim one can attain immortality without meditative absorption or achieve Buddhahood through accelerated methods, identifying these as deluded fantasies of those with shallow karmic roots.

This scripture explores the dialectical relationship between "deliberate practice" (youwei) and "non-action" (wuwei) in the cultivation of immortals and Buddhas. In the initial stages of practice, active cultivation is necessary—concrete techniques such as refining Jing into Qi (transforming vital essence into higher-level energy) and refining Qi into Shen (transforming energy into spiritual consciousness). However, at advanced stages, one must enter the natural state of wuwei.

The text explains that even after attaining Buddhahood, continued cultivation is required. For instance, when the Buddha first achieved enlightenment, he entered samadhi in the Dragon Palace for seven days, then meditated continuously under the Bodhi tree for three periods of seven days (totaling twenty-one days), followed by another seven days in the Milk Grove (symbolizing an environment that nurtures practice)—forty-nine days without eating. This sustained practice is called "adhisthana" (a Buddhist term referring to continuous diligent power), which all bodhisattvas must undergo from the eighth bhumi up to the eleventh stage of virtually perfect enlightenment.

The path of Daoist immortals follows the same principle. After cultivating the yang spirit (an advanced life form achieved through Daoist practice), one must still perform the "nurturing" practice (metaphorically likened to carefully tending an infant), returning to the ultimate state of emptiness through prolonged stillness and meditation. Early-stage deliberate practices resemble the "ten-month embryo nourishment" (the foundational stage in Daoist Neidan), while later stages transition into the wuwei of the Grand Celestial Cycle (advanced internal energy circulation) and the four dhyanas (Buddhist deep meditative states).

During cultivation, if dullness or distraction arises, the method of refining Qi into Shen replenishes spiritual vitality. When consciousness is full, drowsiness disappears; when the heart-mind is settled, distraction ceases—ultimately achieving perfect stillness where inner and outer true stability unite. This demonstrates how both Daoist and Buddhist traditions emphasize that even after enlightenment, sustained practice is essential to consolidate and elevate one's spiritual state.

This scripture primarily discusses the distinction between the "gradual method" (jianfa) and the "sudden method" (dunfa) in Daoist cultivation.

The so-called "gradual method" refers to a state gradually attained through long-term meditation practice. When practitioners reach the stage where their breath ceases to move in and out and their spirit becomes tranquil, they can transcend the cycle of birth and death. However, the gradual method as taught by figures like Shenxiu, a disciple of the Fifth Patriarch Hongren, is mixed with worldly teachings and differs from the true gradual method of cultivation. Practices such as being reborn seven times in heaven and seven times on earth, or merely cultivating the ten virtuous deeds (Buddhist moral precepts), all belong to this worldly-tainted gradual method.

The "sudden method," on the other hand, represents a higher level of cultivation. Practitioners do not cling to any particular technique yet maintain a constant state of meditative absorption, undisturbed by worldly attachments. Lay practitioners who remain entangled in familial bonds—such as parents, spouses, or children—or monastics preoccupied with their fellow practitioners (fajuan) or communal affairs, are all ensnared by worldly concerns. Only by completely relinquishing these attachments and reaching the ultimate state of emptiness and stillness can one truly embody the sudden method. As the renowned Song Dynasty Daoist Zhang Ziyang stated, this sudden method enables direct transcendence of rebirth, allowing one to become a "Perfected Being" (Zhenren, a high-level Daoist adept).

A Perfected Being refers to an immortal sage who has cultivated to an extremely advanced stage, capable of attaining the celestial rank of the "Jade Pure Realm" (Yuqingjing), one of the highest Daoist heavens. Even after refining the yang-spirit (yangshen), further cultivation over nine years is required—all of which belongs to the "Great Stability" (dading) within the sudden method. This Great Stability signifies transcending birth and death, entering an eternal state of blissful stillness.

When practitioners fully merge with their innate radiance, maintaining a pure and untainted meditative state from one day to seven or nine years, they achieve the state described in the Avatamsaka Sutra as "abiding eternally in nirvana like empty space." This practice is called "Returning to Emptiness" (huanxu, the cultivation of reverting to the original void), which transcends conditioned methods (youwei fa). If one still clings to the notion that "cultivation is a conditioned practice," they remain trapped in ordinary views, entirely distinct from the Returning to Emptiness as understood by celestial immortals (the highest attainment in Daoism).

All conditioned methods—practices involving deliberate techniques—belong to the preliminary stages of ordinary cultivation. As Perfected Being Zhang stated, "It begins with the conditioned" (shi yu you).

This scripture discusses the supreme state of spiritual cultivation—attaining true emptiness and quiescence. It explains that practitioners must first reach the state of emptiness to become immortals (xian), then progress further to the ultimate emptiness to become celestial immortals (tianxian, the highest rank of immortals). What the Buddha (World-Honored One) referred to as "the exhaustion of empty space" corresponds precisely to the Daoist concept of ultimate emptiness.

Cultivation is an endless process. As the Sutra of Perfect Enlightenment states, "the Tathāgata's perfect enlightenment" (the Buddha's complete awakening) is essentially what Daoism describes as the pinnacle of emptiness and quiescence. In the initial stages of practice, one must employ specific methods (such as breath regulation and mind refinement) to transition from conscious breathing to breathless stillness, and from arising-and-ceasing thoughts to thoughtless serenity. Only then can one reach the preliminary state of quiescence. However, this does not yet signify true attainment of the Dao (Way), as it may only be a temporary experience rather than an enduring realization.

Authentic emptiness and quiescence require prolonged cultivation—progressing from one-day samadhi (meditative absorption), to seven-day samadhi, then to fourteen-day, twenty-one-day, and eventually forty-nine-day samadhi. Some may even need nine years or more of sustained practice, transcending temporal constraints, before achieving the eternal, unchanging state of absolute emptiness.

Regarding the "ten-month gestation" stage (a critical phase in refining Qi [vital energy] into Shen [spirit]), the text clarifies that this is merely a metaphor. Just as a human fetus requires ten months to fully develop, practitioners need a comparable period to achieve complete refinement of Qi. However, the exact duration varies by individual and should not be rigidly interpreted as precisely ten months.

The text particularly emphasizes that true emptiness cannot be attained through mere "refinement" techniques. One must ultimately transcend all deliberate cultivation methods, even abandoning the very notion of being a "practitioner." This is the most profound awakening—where all conceptual distinctions dissolve into pure, effortless being.

The key to achieving immortality or Buddhahood lies in returning acquired breathing Qi to the innate breathless state (the fetal condition in the mother's womb). Practitioners must cultivate themselves as if returning to that primal state before conception when breathing had not yet formed. This process typically requires ten months to fully attain the breathless state, following the natural rhythm of transformation.

Many practitioners spend years without success, often because they fail to understand this "ten-month gestation" principle of cultivation. In truth, comprehending this principle makes spiritual practice far more accessible. However, the exact duration varies by individual: some may achieve spirit liberation (Shen leaving the body) in seven, eight, or nine months—just as some babies are born prematurely. Others may require more than ten months, even years or decades to liberate their spirit, akin to the Yellow Emperor who remained in the womb for twenty-four months before birth.

The text cites extraordinary gestation periods of various sages: Emperor Yao, Yu the Great, and Emperor Wu of Han all gestated for fourteen months; the Jade Emperor for one year; Laozi for eighty-one years; Buddhist Ānanda for six years; Daoist patriarch Ye Fashan for fifteen months; and Perfected Zhang Yun for eighteen months. This demonstrates that the duration for spirit liberation varies—the crucial factor is attaining the state of "Great Stability of the Fetal Origin."

Why can some achieve liberation before ten months? Because their Shen and Qi are exceptionally pure, with unwavering concentration that maintains continuous meditative absorption, as described by the Celestial Venerable of Primordial Beginning: "maintaining wondrous stillness within the hazy, indistinct realm of profound obscurity." Master Lan Yangsu exemplified this method and state of spirit liberation, having received these essential techniques from Perfected Li and Perfected Cao as transmitted cultivation secrets.

A Daoist master said that as long as one's consciousness does not wander outward, one can naturally enter a state of meditative absorption (chan ding). When practitioners reach the state where breathing ceases, eyelids no longer blink, and even the slightest interruption disappears, they can easily attain "Great Stability" (da ding, the highest level of absorption). The day Great Stability is achieved is also when the "Sacred Embryo" (sheng tai) in Neidan (internal alchemy) practice reaches completion. Once the Sacred Embryo is formed, various miraculous manifestations will naturally appear—this is the inevitable law of Daoist cultivation.

When the primordial spirit (shen) becomes completely tranquil and returns to the innate state prior to one's birth, one should not forcibly retain conscious awareness within the embryonic state. Doing so would make one an unenlightened fool. It's like asking, "Can an ordinary fetus remain forever in the mother's womb?" The ancients used the metaphor: "When fruit ripens, it must eventually leave the branch; when a fetus matures, how can it remain long in the womb?"

Some ask why certain practitioners cannot complete the embryonic release even after ten months of cultivation. This occurs due to dull consciousness, stagnant primordial qi (yuan qi), and wavering willpower. During absorption, one might sometimes sink into mental torpor without actively dispelling it, allowing the meditative state to dissipate. Torpor refers to deep sleep caused by exhausted spirit and qi—ordinary people inevitably succumb to sleep when their spirit and qi weaken, but cultivators should use meditative concentration to dispel drowsiness. If left unchecked, this disrupts the timing of practice and weakens meditative stability. The correct approach is to maintain right mindfulness continuously to dispel torpor.

Another situation is the scattering and outward wandering of the heart-mind. When thoughts chase after the six dusts (Buddhist term for objects of perception: form, sound, smell, taste, touch, and mental phenomena) and become deluded by external phenomena, the outward wandering of heart-mind causes inner stability to vanish. Without sustained meditative accomplishment, how can one perfect the spirit and stabilize the Sacred Embryo? Thus, embryonic release cannot be completed when the ten-month period ends.

Without maintaining continuous absorption, one cannot enter Great Stability. Master Yin Qinghe said: Even a moment spent not cultivating is a moment wasted. The Treatise on the Ninefold Transmutation of the Jade Elixir also states that frequent interruptions hinder the transformation of the Golden Elixir (jin dan). Even after one or two years—or longer—of such practice, attainment remains difficult.

The Anthology of Meeting Truth says: Those who cannot enter deep absorption experience separation between spirit and qi, making the Sacred Embryo hard to form. When yin and yang fail to couple, one becomes lost in mystery, practicing for years without results. Recall how Shakyamuni arduously cultivated for six years in the snowy mountains—sitting day and night without lying down, enduring wind and rain, never rising to walk, not even moving his limbs—before finally realizing the Great Dao. The Lalitavistara Sutra records how the prince (the Buddha) diligently practiced the four dhyanas (progressively deeper absorptions) through breath-counting methods, maintaining full lotus posture (Buddhist cross-legged sitting) unwaveringly for six years before achieving success.

This passage elucidates several crucial points to observe during spiritual cultivation:

Practitioners should maintain proper seated posture, remaining steadfast even when encountering various difficulties or impurities (such as bird droppings from trees soiling one's body), preserving purity of the six senses and a fearless heart. This emphasizes the resolute attitude required of cultivators.

The Vajra Warriors Scripture mentions that without completing "Buddha's work" (the tasks of cultivation), one cannot enter nirvana. These tasks refer to:

• Those in the desire realm (ordinary world of cravings) must cultivate detachment from desires
• Those in the form realm (world beyond desires but still with form) must cultivate the four dhyana absorptions
• Those in the formless realm (world beyond physical form) must cultivate the four formless samadhis

Completing the four dhyanas of the form realm leads to minor nirvana, while completing the four formless samadhis leads to great nirvana. Only when both are fulfilled is "Buddha's work" considered complete.

Common pitfalls in cultivation include:

1. Some practitioners know only the analogy of "ten-month gestation" (representing the cultivation cycle) without understanding whether the "embryo" (spiritual attainment) has truly formed. Genuine completion requires entering samadhi, which is difficult to achieve without transmission from an immortal master.

2. Mistaking non-samadhi states for true samadhi, or forcibly exiting samadhi prematurely, leads to "elixir leakage" (loss of cultivation achievements), nullifying previous efforts. Such cases only reach minor attainments of "corpse liberation" (physical death with spirit liberation), failing to achieve the great accomplishment of perfected form and spirit. This constitutes "nirvana with residue" rather than "nirvana without residue."

Identifying true Yang-spirit (advanced spiritual attainment) formation:

• Genuine completion manifests clear signs indicating when to exit samadhi
• Absence of these signs shows it's not yet time to emerge
• Both Patriarch Qiu Chuji and the Śūraṅgama Sūtra warn against rigid adherence to fixed timelines—the ten-month reference is merely approximate

The method to avoid wasted efforts:

Avoid fixating on predetermined schedules, instead maintaining continuous samadhi to allow natural progression. Cultivation must adapt to individual circumstances rather than mechanically follow set timeframes.

This passage explains how Patriarch Qiu (Qiu Chuji, founder of the Quanzhen tradition) used the metaphor of pushing a stone up a mountain to illustrate the arduous process of cultivating meditative stability. He described the twelve two-hour periods of the day (ancient Chinese timekeeping) as a mountain twelve units high—each sustained period of concentration represents ascending one unit. Maintaining focus for seven or eight periods is already remarkably difficult, but the final stages prove particularly grueling, requiring struggle to inch upward unit by unit until fully reaching the summit, where true liberation and ease are attained.

Patriarch Qiu taught disciples through this analogy: maintaining uninterrupted awareness throughout all twelve periods without dullness or distraction (called "mastering the twelve periods") resembles the Chan Buddhist saying, "One true awakening phrase becomes an eternal tether." Practicing thus daily until the Dantian's vital Qi becomes abundant ("embryo completion") will naturally manifest the Shen's visionary signs ("scenes arriving"), at which point the Yang Shen (cultivated pure Yang spirit) spontaneously emerges. But forcibly stopping practice before these signs appear guarantees failure—hence the crucial admonition "must not exit prematurely."

At the highest attainment, one can stand alone atop the mountain for three years, entering the state of Great Stability—neither deliberately maintaining stillness nor lacking it—transcending all constraints to reach the joy of complete cessation (nirvanic liberation). Only then is the great work of cultivation accomplished.

Regarding the relationship between entering and exiting meditative absorption: supernatural abilities (siddhi) arise only through absorption, yet their application requires timely emergence. If one fails to return to absorption after emerging, even acquired abilities will dissipate through worldly contamination. Repeated practice of entering and exiting absorption over nine years of sustained cultivation eventually yields the freedom to traverse heaven and earth.

Finally, the passage clarifies that while Yang Shen (pure Yang spirit) and Yin Shen (yin-tainted consciousness) employ similar absorption methods, their meditative states differ radically. The distinction lies in how Yin Shen cultivation easily lapses into unconsciousness (not mere distraction, since distraction precludes true absorption), whereas Yang Shen practice maintains luminous clarity. This divergence stems from fundamental differences between Yin and Yang cultivation methods during initial practice and verification stages.

When a practitioner enters the state of yang-shen (the advanced spirit state achieved through Daoist cultivation), initial stages may bring slight drowsiness—an inevitable phase during the movement of genuine Qi. If one can properly regulate the "fire timing" (breath control during practice) in the Grand Celestial Cycle (the advanced Neidan circulation pathway), six bodily phenomena will naturally manifest: golden light flashing in the eyes, wind-like sensations behind the ears, subtle nasal contractions, crane-like resonance at the back of the skull, spontaneous bodily movements, and a rolling fire-pearl sensation in the Dantian (lower abdominal energy center). These signs indicate the natural emergence of pure yang energy within, representing the formation of the Golden Elixir (the supreme energy crystallization in internal alchemy) in the Dantian.

A true yang-shen possesses self-awareness and can actively overcome drowsiness. Thus, practitioners won’t remain long in confusion but maintain a unique state of lucidity. This teaching on self-awareness is a closely guarded secret among ancient adepts.

If practitioners, due to insufficient primordial essence (Jing) and Qi, remain stuck at the yin-shen stage (an immature spirit state), they cannot perceive these energetic transformations, let alone replenish energy in time. Even with occasional awareness, missing the optimal timing leads to cultivation failure. Such incomplete meditative states are merely "yin-shen stillness," incapable of triggering yang energy’s emergence or the six vibrations, leaving spiritual awareness obstructed. Worse still, if worldly attachments persist during prolonged stillness, one may lose their innate nature like fish forgetting water’s existence, causing the spirit to depart the body for rebirth elsewhere—as the Jade Emperor’s Embryonic Breath Scripture states, "When spirit leaves form scatters, that is death," while the Sixth Patriarch Huineng emphasized, "With nature present, the body remains; with nature gone, the body decays."

The Buddhist Śūraṅgama Sūtra records practitioners clinging to emptiness who ultimately fall into rebirth, while the Avataṃsaka Sūtra describes the moment consciousness enters a womb. Folklore tells of a Chan master who, after deep meditation, reincarnated as a wealthy official—exemplifying "a meditating monk in past life, a man of riches in the next." Such practitioners rarely recall past cultivation even after rebirth.

This scripture recounts a tale of reincarnation, serving as a warning for practitioners to guard against falling into lower realms. Monk Yunguang had a habit of eating beef during his lifetime. A senior monk advised him to abstain, lest he suffer the karmic consequences of rebirth. Yunguang defiantly retorted, "I eat, yet it doesn’t count as eating." The elder countered, "Then can you act without it counting as action?" Unconvinced, Yunguang persisted. After death, he was reborn as an ox, enduring agonizing toil in the fields. When the senior monk visited, the ox immediately knelt and wept in remorse for ignoring the warning.

The text then discusses potential dangers in spiritual practice. Some practitioners cultivating Yinshen (a lower stage of spiritual refinement) may enter meditative absorption but struggle to emerge voluntarily, requiring protectors to strike ritual instruments as a reminder. Those cultivating Yangshen (a more advanced state) can enter and exit absorption freely. Lü Dongbin (the Pure Yang Perfected Being) cautioned against two pitfalls: first, the agitation of hunger and thirst when newly entering absorption; second, becoming lost in trance and sinking into torpor. Thus, sound is used to rouse awareness.

Finally, the highest method of immortals and buddhas is revealed to be based on the symbol "○" (a circle). Wherever "○" appears, it is recited as "circle"; "丶" is recited as "dot"; and "○丶" becomes "circle-dot" for mnemonic ease. This practice permeates every moment—walking, standing, sitting, or lying down.

(Note: Yinshen and Yangshen are Neidan (internal alchemy) terms referring to different stages of spiritual consciousness; the Pure Yang Perfected Being is Lü Dongbin, one of the Eight Immortals.)

Whether walking, standing, or sitting, one may practice during both the initial (first stage) and intermediate (middle stage) phases of cultivation. However, lying down practice is only suitable during the first hundred days of the initial stage. By the tenth month (referring to the middle-late stages of cultivation), lying down practice becomes entirely inappropriate. This is a general guideline—never interpret it rigidly.

The essence of cultivation lies in maintaining constant awareness (symbolized by ☉). When walking, never depart from this awareness—what Buddhists call "playful samadhi" (a state of effortless freedom). When standing, likewise maintain this awareness (symbolized by •), termed "meditative samadhi" in Buddhism. The Avatamsaka Sutra states that the bliss attained through proper concentration is the realm of samadhi.

With awareness (☉), one transforms Yang Qi—this is the "refining essence into Qi" stage's firing process (regulation method in practice). Without awareness, one transforms the Yang Shen (spirit) to return to emptiness—this is the "refining Qi into Shen" stage's firing process, leading the spirit back to utmost nothingness. Only thus can one realize complete nirvana (ultimate liberation). Those who cultivate Yin Shen (yin energy) or pursue the four fruits (Theravada Buddhist attainments), though emphasizing methods like sudden shouts or direct mind-pointing, all take this awareness as their foundation. Never abandoning it while walking, standing, sitting, or lying down—for once lost, the mind scatters outward and cannot enter stillness. Then Daoist practitioners cannot transform spirit in stillness, nor can Buddhists realize Buddha-nature in meditation.

Walking never leaves ○ (awareness symbol), standing never leaves • (awareness symbol). The transition from having awareness (☉) to lacking awareness may appear similar, but in truth, the samadhi practice of authentic immortals and Buddhas manifests this awareness naturally in all postures. The Dao Sovereign (Laozi) speaks of all dharmas being intrinsically empty; the Buddha speaks of conforming to nirvana—both point to this truth.

The awareness underlying ancestral Zen and four-fruits practice is actually forced. Consider Zen Master Gaofeng's talk of enduring hunger, or the three masters Shouchang, Jinsu, and Sanfeng discussing swallowing grievances—even mentioning killing in anger. Yin Shen and Yang Shen may seem alike but harbor subtle differences. Seekers of immortality and Buddhahood mustn't therefore consider them identical. To limit the supreme function (ultimate state) to this level is to demean it as mere worldly Zen. One must comprehend why there are six tremors (physiological reactions in practice), why Yang Qi arises spontaneously, why Yang Shen awakens naturally—only then can one speak of true embryonic spirit awakening to nature, authentic stillness.

Question 17: If immortals and Buddhas share the same Dao with identical practice methods, why differ in vegetarianism? Does this imply precepts versus no precepts? Answer: Regarding purification, they're actually identical—and stricter. Heavenly De (virtue of the Dao) demands pristine purity...

If ordinary people fail to observe fasting disciplines and maintain purity of body and mind, how can they align with the virtuous power (De) of the Heavenly Dao, let alone attain the exalted status of divine sovereigns, sages, or perfected immortals?

Consider the teachings in the Taishang Dongxuan Lingbao Yebao Yinyuan Jing (Scripture on Karmic Retribution and Causality) from the Daoist Canon: Those who perform good deeds receive blessings, while those who commit evil invite retribution. The Supreme Lord of the Dao (Taishang Daojun), one of the highest deities in Daoism, instructs that cultivation must begin with sincere intention and persist unbroken until attainment, with every thought adhering to precepts without transgression. These precepts vary according to different stages of practice.

Daoist scriptures document a complete system of precepts: Beginning with the Three Caverns (Dongzhen, Dongxuan, Dongshen) collective precepts, they include the Three Precepts, Five Precepts, Six Precepts, Seven Precepts, Eight Precepts, Nine Precepts, Ten Initial Precepts for Beginners, Twelve Permissible Precepts, Fourteen Precepts for Self-Restraint, Twenty-Four Precepts, Twenty-Seven Precepts, Thirty-Six Precepts, the Orthodox Unity (Zhengyi) Seventy-Two Precepts, and the One Hundred Twenty-Nine Precepts of the Ascending Mystery Inner Teachings. The Dongxuan scriptures further classify precepts into forty upper-grade, sixty middle-grade, and eighty lower-grade precepts, totaling one hundred eighty. The Shangqing tradition observes three hundred Body-Observation Precepts, while the Dongshen lineage upholds seven hundred twenty precepts. Additional codes include the Celestial Worthy’s Ten Precepts, the Twelve Hundred Dignified Rites from the Xuandu Lüwen (Statutes of the Mystic Metropolis), and the Jinniu Taiqing Yin-Yang Precepts, among others.

The Fasting and Precepts chapter of the Taishang Xuhuang Sishijiu Zhang Jing (Forty-Nine Chapters by the Supreme Void Emperor) records the teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism: Fasting and precepts are the foundation of cultivating the Dao and the bridge to immortality. Those who wish to study the Dao must purify themselves through fasting, strictly uphold precepts, and maintain proper mindfulness—thus, unwholesome thoughts naturally dissolve. Sentient beings in the mundane world abandon purity, indulging in meat and pungent foods like hungry ghosts gnawing on corpses or flames scorching their insides, forever unsatisfied. They resemble flies swarming over rotting matter, mistaking it for delicacies. This leads to turbid senses, impure organs, and souls drowning in the realm of death. Practitioners must sever the roots of desire, enter the pure state, and refrain from evil thoughts, deeds, and false views.

The Celestial Worthy further explains: Precepts are like worldly laws—transgressions invite punishment. One must uphold them with utmost sincerity and constant reverence, as if standing before a stern judge. Correct your thoughts, eliminate distractions, and attentively absorb the true teachings—only then can you become a genuine disciple of the Dao.

In the chapter "Suffering and Joy: Which Comes First?", the Celestial Worthy states: Dao practitioners must sever attachments, abstain from rich flavors, and purify their organs through prolonged fasting to contemplate the supreme Dao. This is finding joy within hardship—though cultivation may seem arduous, those who grasp its essence no longer perceive suffering. Herein lies the uniqueness of our Daoist path.

This scripture expounds the fundamental precepts and cultivation principles that Dao practitioners should follow.

The Celestial Venerable admonishes those who wish to study the Dao that they must first abandon thoughts of killing. All living beings cling to life and fear death—our lives are no more precious than theirs. Do not slaughter creatures to satisfy mere appetite. With a heart of compassion, reflect on the terror animals experience when killed, and you will find it unbearable to consume them. Only thus can one nurture a merciful mind.

A Dao cultivator must take purity as the foundation, maintaining long-term fasting (abstaining from meat, alcohol, etc.) and quiet contemplation. Shun unorthodox paths as one would avoid enemies; distance yourself from desires as if fleeing filth. Sever the roots of affliction and cut off emotional entanglements, just as the white lotus grows from mud yet remains unstained. Keep the five viscera pure and the three Dantian (upper, middle, and lower energy centers) cleansed—only then will the Supreme Mysterious Perfected Beings naturally draw near.

The scripture emphasizes purifying the heart-mind. If the six senses (eyes, ears, nose, tongue, body, and mind) are impure, one must wash the spirit clean. When the heart remains untainted, all defilements naturally vanish. The Primordial Celestial Venerable teaches that filial piety lies in compassion—cherishing life and abhorring killing. Consuming meat and wine is not filial conduct.

Cultivation requires perseverance. Maintain long-term fasting and precept-keeping, diligently study the supreme Daoist teachings, and refine the Shen (spirit) until it enters the mysterious realms. Progress unceasingly, never regressing. Uphold the Ten Precepts: no killing, no sexual misconduct, no stealing, minimal alcohol consumption, restrained conduct, and harmonized temperament. Without observing these precepts, wisdom cannot penetrate deeply.

From the Three Pure Ones (Jade Clarity, Upper Clarity, and Supreme Clarity—the highest triad of deities) to all Perfected Beings across the cosmos, each attained the Dao by adhering to these disciplines. Ordinary beings who indulge in meat and wine invite illness and vexations, compounding karmic burdens. True practitioners neither drink nor eat indiscriminately; they accord with the natural Dao, thereby attaining boundless transformation and deathless longevity.

The Ten Precepts of the Venerable Sovereign of Emptiness likewise decree: Do not kill living beings to gratify appetite; do not engage in licentiousness that corrupts true nature; do not consume alcohol or meat. The Nine Authentic Precepts of Marvelous Conduct also underscore the vital importance of these fundamental disciplines.

This passage gathers central teachings on precepts from several Daoist scriptures. Yuanshi Tianzun, a supreme Daoist deity, says that body and mind must be purified before receiving the precepts. Those who truly keep them must refrain from killing, sexual misconduct, indulgence in anger, and drinking alcohol or eating meat. The foundation of their precepts should be as firm as Mount Xuandu, their bearing as solemn as the halls of Yujing, and their moral virtue as bright as a crystal jewel.

The scripture of twenty-four categories of precepts transmitted by Taiji Zhenren states that precepts restrain afflictions and shut out thoughts of spiritual obstruction. Practitioners should work diligently toward early liberation. Laojun's twenty-seven precepts stress that one must not waste Jing, Qi, and Shen, eat living creatures, forget one's original resolve to cultivate the Dao, kill, or do evil. Laojun's text of five precepts explains that precepts are rules that prevent faults.

The twelve precepts in the Huahu Jing require abstention from alcohol, meat, sexual misconduct, false speech, and anger. The Dongxuan Lingbao Qianzhen Kejie states that religious renunciants should withdraw from worldly relationships, avoid deliberately pursuing merit, and subdue external spiritual obstacles through seated meditative absorption. This is true purity in observing precepts. The Yukui Mingzhen Kejie says to abandon sensual desire, sever emotional attachments, and consistently observe Zhai and the precepts. The Lingbao Yuanyang Miaojing says that keeping pure precepts is necessary to attain the Dao.

The Taiwei Cheshi Jing teaches that Daoist practitioners should maintain Zhai and precept observance at all times, never retreat in resolve, and return to stillness until attainment. The Yuhuang Benxing Jijing says that keeping precepts, observing Zhai, and cultivating the Dao wholeheartedly are the most important practices. The Qibai Ershi Men Yao Jielü Juewen Jing stresses that the key to ageless longevity lies in pure Zhai and precept observance, which practitioners must make their foundation.

The passage ends by revealing the essentials of cultivating the mind. When external things arrive, remain undisturbed and inwardly still; when they depart, do not strain the mind. Move freely between activity and stillness. Those who truly understand the Dao can reach the highest state of "abiding without abiding anywhere, acting through Wuwei." To understand endless transformation, one must guard Yi, the One or original source of the Dao. The most urgent requirement for guarding the One is strict observance of the precepts. If that observance never slackens, harmful thoughts cannot enter, and one naturally becomes one with the Great Dao.

Cultivation must begin with upholding precepts, for the precepts are the gateway to the great Dao (the Way). All practitioners should maintain these disciplines to ultimately return to the origin and collectively attain the true path. Once one truly comprehends the essence of cultivation, the most crucial practice is to guard the "precept of the heart"—maintaining inner purity and avoiding distracting thoughts.

The Scripture of Embryonic Breathing and Subduing Yin states: Without observing precepts in cultivation, even the most basic embryonic breathing techniques cannot be achieved, let alone attaining harmony with the divine. The Supreme Subtlety Numinous Writings: True Records of Immortal Taboos from the Purple Texts, Upper Scripture lists ten behaviors that destroy one's immortal destiny: First, indulging in lust leads to the dissipation of Jing (essence) and Qi (vital energy), exhausting the Shen (spirit); second, excessive drinking causes one to lose their innate nature; third, consuming meat agitates the Shen and attracts malevolent Qi; ninth, killing accumulates karmic obstacles, making the pursuit of immortality and the Dao increasingly difficult.

The Supreme Numinous Treasure Great Vehicle Lotus Sutra records that the Buddha attained enlightenment only after receiving the Lotus Sutra from an immortal. The scripture recounts how the Buddha sought teachings far and wide until encountering an immortal who revealed this great vehicle scripture. Through devoted service to the immortal, he ultimately realized supreme wisdom. Later scholars suggest this immortal may have been Asita.

The "Chapter on Seven Harms" in the scripture enumerates seven detrimental conditions for cultivation: First, practicing outwardly while indulging in lust, depleting Jing and Qi; second, appearing virtuous while harboring wicked intentions; third, damaging body and wisdom through excessive drinking; seventh, consuming livestock meat—killing and harming life pollutes the organs and disrupts true Qi. The Celestial Worthy of Primordial Beginning emphasizes: The foundation of cultivation lies in avoiding these seven harms. Without abandoning such habits, no matter how diligent one appears, attaining the Dao and becoming an immortal remains unattainable.

In the cultivation process, achieving success only to face subsequent failure, or seeking longevity but meeting premature death—these outcomes stem from seven fatal pitfalls on the path of practice. Daoist cultivators must adhere to the liturgical precepts (Keyi) of the underworld (referring to Daoist cultivation norms) to truly enter the realm of the Great Dao (Da Dao). Without this foundation, one merely toils in vain amidst worldly dust, gaining no benefit for prolonging life. The admonitions on purification rituals (Zhaijiao) in various scriptures all convey this principle.

The Left Immortal Duke of the Supreme Ultimate (Taiji Zuoxian Gong, a high-ranking Daoist celestial official) stated: "If one cultivates the Dao without upholding purification and precepts, even retreating to mountain forests is futile." The so-called "precepts" mean eradicating all evil conduct—without them, attaining the Dao is impossible. Immortal Elder Ge (Ge Hong) emphasized: "To cultivate immortality, one must first cultivate precepts." The Perfected Lord Ye Fashan (a renowned Tang dynasty Daoist), who incarnated from the Left Immortal Official of the Purple Subtlety, remained in his mother's womb for fifteen months before birth and naturally abstained from meat and pungent foods.

The Perfected Lord Lü Dongbin wrote in verse: "Only through rigorous purification and cultivation can the Nine-Cycle Golden Elixir (Jindan) be refined—its consumption startles ghosts and deities; after a thousand days of purified fasting with elixirs, one may effortlessly ascend to the immortal realms." His "Song of Striking the Hexagrams" also states: "Purify and fast, awaiting the nascent Yang energy, then comprehend the celestial cycles." The Perfected Lord Liu Haichan noted: "Maintaining a serene, worry-free mind requires purification, stillness, and restraint in speech as paramount."

The Perfected Lord Wang Chongyang (founder of the Quanzhen tradition) taught: "In quiet cultivation, be as meticulous as blending elixirs—transform body and mind through purification rituals." Maintain awareness throughout the twelve daily hours, harmonizing spirit (Shen) and Qi (vital energy) within like refining elixirs. Worldly people indulge insatiably in fine wines and delicacies, unaware they tread perilous paths; only the awakened shun temptations, upholding strict precepts to avoid hell's torments. He further extolled contentment with simple vegetarian fare, warning that wine and lust disturb the heart-mind and deplete vital essence (Jing-Qi).

Celestial Master Zhang Xujing (30th-generation Tianshi) stressed in "Discourse on the Heart": "Purification rituals enable virtue (De) to commune with the divine." The Perfected Lord Qiu Chuji held: "Only by distancing from sensory pleasures can one attain pure freedom—true nourishment lies in bland food." The Perfected Lord Ma Yu (one of Quanzhen's Seven Masters) said: "A tranquil life best nurtures authentic nature, utterly devoid of need for wine or meat—wine confuses the heart, meat harms life-force, best abandoned completely."

This scripture primarily discusses the importance of observing fasting precepts in Daoist cultivation, particularly the prohibitions against consuming meat (荤腥) and the five pungent vegetables (五辛, such as onions and garlic). Numerous Daoist patriarchs have emphasized that practitioners must strictly adhere to these dietary precepts.

The text cites teachings from several Daoist masters: Master Wang Qiyun of Panshan declared, "Even if eating meat and drinking wine could make one ascend to immortality, one should still abstain," clearly stating that practitioners should not crave such indulgences. Master Bai Yuchan advocated "abstaining from grains and renouncing meat." Master Xiao Zixu promoted "secluding oneself from worldly affairs and avoiding all meat and pungent foods." Master Sa warned that "the Dao and its methods are not trivial matters for the body," stressing the significance of upholding precepts. Master Li Yunqing instructed seekers of the Dao to "abstain from desires and cut off meat."

The scripture points out that the Northern Seven Perfected Ones (北七真) of the Quanzhen (Complete Perfection) tradition—the seven renowned disciples of Wang Chongyang—achieved swift enlightenment precisely because they rigorously observed fasting precepts. The author specifically notes that these precepts align with Buddhist teachings against killing and consuming meat. The Buddhist Brahmajala Sutra (梵网戒经) explicitly prohibits killing, whether directly, by encouraging others to kill, or by rejoicing in killing.

For practitioners, upholding fasting precepts is the foremost priority. If one’s heart is not devoted to the Dao, still indulging in wine and meat while yielding to gluttony, they will ultimately face karmic retribution and sink to the lower realms as base spirits. Even if meat-eaters and wine-drinkers can still attain immortality, their progress will be much slower. The truly exalted immortals of the highest order must all rigorously uphold precepts.

This scripture primarily addresses the precepts concerning killing and meat consumption in Buddhist and Daoist cultivation. Pārājika (the most severe transgression) refers to the intentional act of taking life—those who commit this offense are permanently excluded from the Dharma and can no longer be considered disciples of the Buddha. This is the first of the Ten Major Precepts in Buddhism.

The scripture emphasizes that cultivators should nurture compassion and protect all living beings. Indulging in violent impulses constitutes a grave offense. Regarding meat consumption, it clearly states that practitioners should not eat the flesh of any sentient being, as doing so severs the seeds of compassionate Buddha-nature and violates the lesser defiling offenses (actions that taint pure cultivation).

The Śūraṅgama Sūtra teaches that harboring thoughts of killing makes liberation from the cycle of birth and death impossible. Without eradicating violent impulses, one cannot even transcend worldly dust. Those who eat meat are fundamentally no different from man-eating rākṣasas (demons). In the Laṅkāvatāra Sūtra, the Buddha instructs Bodhisattva Mahāmati that there are countless reasons to abstain from meat, including: sentient beings may have been one's relatives in past lives; meat consumption obstructs the arising of compassion; it fosters addiction to killing; meat-eaters are abandoned by the devas (celestial beings); and it causes foul breath.

The text further explains that humans inherently lack the rank odor of meat, but consuming it causes them to absorb these foul vapors. In the wilderness, tigers and wolves mistake this scent for the person's natural odor and may attack. Legends say tigers weep upon seeing human feet while devouring people, realizing they've mistakenly consumed humans tainted by these foul smells.

Ultimately, the scripture stresses that practitioners should regard all food as if it were the flesh of their own children—a true cultivator has no justification for eating meat. The fundamental purpose of these precepts is to nurture compassion, leading practitioners to attain supreme bodhi (awakening).

This scripture primarily discusses the necessity for practitioners to abstain from meat consumption and explores the shared principles between Daoist and Buddhist cultivation methods.

First, it emphasizes that practitioners at all levels must refrain from eating meat, as doing so undermines the accumulated merits of cultivation. The text points out that even the most accomplished sages—such as the Tathāgata (如来) or those at the stage of Equal Enlightenment (等觉位)—completely avoid meat, let alone ordinary practitioners. The analogy "regarding all sentient beings as one's own child" illustrates that killing and consuming meat is akin to eating one’s own offspring, making the prohibition against killing and meat-eating absolute. In this fundamental precept, Daoism and Buddhism are entirely aligned.

Regarding the similarities and differences between Daoist and Buddhist cultivation methods, the text cites the Avataṃsaka Sūtra (Huayan Jing 华严经) to demonstrate that Buddhism also acknowledges transformative and ingestive practices. The scripture records medicinal substances such as the Hēzháijiā (诃宅迦) elixir, capable of turning copper into gold, and the great lotus medicine, which extends life by a kalpa—both explicitly documented in Buddhist texts. However, these advanced methods are only transmitted to bodhisattva-level practitioners and are not taught to ordinary beings still burdened by desire, which is why later generations of practitioners often remain unaware of them.

Daoist cultivation divides transformative and ingestive practices into internal and external aspects: external alchemy (Waidan 外丹) involves refining elixirs, while internal alchemy (Neidan 内丹) focuses on cultivating Jing (精, essence), Qi (气, vital energy), and Shen (神, spirit) within the body. The Baopuzi (抱朴子) clarifies that merely consuming ordinary herbs cannot lead to immortality; one must practice the Great Dao of the Golden Elixir (Jindan 金丹). However, relying solely on external elixirs is also insufficient. The text cites the example of the immortal Xu Jingyang (许旌阳) to demonstrate that true ascension requires both internal and external cultivation, including forming the elixir in the Dantian (丹田, energy center), practicing embryonic breathing (taixi 胎息), and nurturing primordial essence (Yuanjing 元精)—all of which are detailed in Daoist texts.

In summary, Daoism and Buddhism share fundamental precepts and core cultivation principles, differing only in the methods and emphases taught to practitioners of varying capacities. Advanced cultivation techniques in both traditions must be built upon strict adherence to precepts and the refinement of one’s inner nature.

The Xianfo Hezong Yulu (Recorded Sayings on the Union of Immortals and Buddhas) discusses the distinction between cultivating internal elixir (Neidan) and ingesting external elixirs (Waidan). For female practitioners, menstruation represents both the foundation of childbearing and the basis for attaining immortality. Female cultivation requires "slaying the red dragon" (stopping menstruation through practice), transforming menstrual blood into primordial Qi (Yuangi) — a process analogous to male practitioners transforming seminal essence (Jing) into Qi.

This passage reveals the core principle of internal alchemy: true ascension cannot be achieved through ingesting external substances. Elder Zhang Guo (Zhang Guolao) states that worldly lead and mercury (used in alchemical preparations) can only refine metals, not prolong life. Master Ma Ziran, a disciple of Patriarch Haichan, similarly clarifies that the Ninefold Cyclically Transformed Numinous Elixir isn't forged from metals, and without direct transmission from immortals, discovering genuine alchemical methods remains improbable. Master Yuanyang observes that history records no cases of longevity achieved through elixir ingestion, only premature deaths caused by blind faith in such concoctions.

In his Yaomu Lun (Treatise on the Medicinal Mother), Perfected Lord Xu Xun (Xu Xun Zhenjun) declares authentic alchemy doesn't employ mundane materials like the "five metals and eight minerals" (wujin baishi) or cinnabar and mercury, but rather cultivates the primordial essence of creation. Though the Sage of Mount Jing comprehended the method to transmute stones into water, even this feat — merely a minor technique — cannot enable celestial ascent. The Liaoming Pian (Treatise on Complete Illumination) states plainly: "The medicine for prolonging life inherently exists within the human body — how laughable that fools seek it externally!"

Regarding limited applications of external elixirs, examples include:

• Metal/mineral-based numinous medicines that cure syphilitic sores (showing effects within seven days, eradicating roots in ten to fifteen days).
• Antidotes for mercury poisoning caused by calomel (qingfen), treatments for chronic hemorrhoids (termed "nine-orifice sores"), and remedies for esophageal obstruction (dysphagia or immediate regurgitation).
• A remarkable formula from Perfected Qiu's lineage: doses of 5-7 li (0.3-0.4g), not exceeding 1 fen (0.5g) for severe cases, usually effecting cures within 3-5 administrations.

This scripture primarily addresses the issue of consuming mineral-based elixirs, cautioning practitioners to approach such substances with care. While acknowledging that certain spiritual medicines derived from metals and stones may have therapeutic effects for specific ailments, the text warns that excessive consumption can cause greater harm.

During the Tang and Song dynasties, many blindly believed the deceptions of wandering adepts (fangshi). These practitioners fell into two categories: genuine cultivators who renounced worldly life, secluded themselves in mountains, strictly observed precepts, and sought authentic masters; and fraudulent charlatans who lacked both cultivation sincerity and true knowledge, merely exploiting others for livelihood or evading legal consequences. The latter often deceived the greedy and lustful with techniques like silver alchemy or yin-stealing yang-replenishing arts, or lured people into long-term elixir consumption with false promises of immortality.

The Daoist immortal Jiuxiao Jun once told Liu Hong: "People believe consuming elixirs grants eternal life, unaware these mineral-based medicines contain deadly toxins. Since the eras of Fuxi and the Yellow Emperor, hardly any elixir consumers have escaped misfortune—most die prematurely from violent bodily ruptures caused by fiery toxins."

The Danlun Juezhi states: "If a grand elixir refined from mineral medicines contains impurities, it generates extreme toxicity and should not be consumed. Forced ingestion almost invariably leads to early death." For detoxification, it recommends decoctions of fangji herb, mallow, and licorice. Yuan Yang Zhenren similarly advises in The Chapter on Grand Elixirs: "When fiery toxins erupt after elixir consumption, slowly drinking concentrated licorice decoction can neutralize the poison."

The Materia Medica records that victims of mineral poisoning can use ophiopogon decoction as antidote. The formula specifies: six liang of heart-removed ophiopogon, four liang of ginseng, and two liang of roasted licorice—ground into powder, mixed with honey, and formed into phoenix tree seed-sized pills. Two qian should be taken daily on an empty stomach with rice water.

This passage primarily discusses the risks of consuming elixirs and methods for detoxification. It mentions that excessive intake of mineral-based medicines can lead to indigestion, which can be alleviated by preparing congee with poppy pods and bamboo sap. In cases of poisoning from cinnabar, stalactite, sulfur, or similar substances, the emergency use of Baoxian Pills can save lives. If one mistakenly consumes elixirs before fully recovering their "Four Symbols" (referring to bodily functions) and exhibits poisoning symptoms, detoxification can be achieved with solutions of furnace earth, licorice decoction, or raw mung bean juice.

For sores caused by poisoning from metal and mineral-based medicines, powdered alum mixed with cold wine, taken three times, can effect a cure. The Huan Dan Zhong Xian Lun (Scripture on the Assembly of Immortals Returning to Elixirs) records a detoxification formula called "Yu Dan San," composed of powdered ophiopogon root, asparagus root, and other herbs. Two qian (about 7.5 grams) of this powder should be taken each time with rice water.

The text emphasizes that although celestial immortals and physicians possess antidote prescriptions, elixirs should never be consumed lightly. Even if some elixirs can cure diseases or prolong life, encountering truly effective ones is exceedingly rare—let alone those capable of inducing ascension to immortality. Both Zhongli Quan (one of the Eight Immortals) and Lü Dongbin (the Pure Yang Perfected Being) pointed out that cultivation should focus on internal alchemy (Neidan, the refinement of Jing, Qi, and Shen) rather than relying on external mineral-based elixirs. Lü Dongbin cited the example of Minister Zhang of Jiujiang, who disbelieved in inner cultivation and instead consumed metal-mineral medicines, resulting in blindness and the exhaustion of his vital essence—a truly foolish outcome.

Finally, quoting the Taiqing Xiu Dan Mijue (Secret Instructions on Refining Elixirs from the Great Clarity Tradition), it states that the true alchemical furnace lies within the human body. The wondrous transformations of Yin-Yang originate from the circulation of primordial Qi (Yuanqi), and the so-called "returned elixir" is fundamentally the Great Harmony's essence (innate primordial Qi) within the human form. These teachings all demonstrate that relying on external substances (metal-mineral elixirs) for cultivation is ultimately futile.

The Record of the Joint School of Immortals and Buddhas discusses the issue of ingesting elixirs in Daoist cultivation practices.

The text first observes that some practitioners today enthusiastically pursue the preparation of Waidan (external alchemy through furnace-fired elixirs), often poisoning themselves beyond remedy—this being the quickest path to self-harm. The alchemical scriptures explicitly warn against blindly trusting in the "eight minerals and four sulfurs" (referring to cinnabar, realgar and other mineral medicines), which are certainly not elixirs of immortality. For instance, sulfur can corrode copper and iron, while alum can poison tigers and leopards—how could ingesting such substances not cause poisoning? Some even process mercury with materials like azurite and orpiment, mistakenly believing the resulting elixir can be safely consumed. These are all erroneous practices spread through popular misconceptions, not the genuine medicines of true immortals.

Someone might ask: "Since both immortals and buddhas speak of ingesting substances, why claim external ingestion cannot lead to immortality? Isn't this contradictory?" The response clarifies there's no contradiction. Among ancient immortals, only those with illnesses used medicines for treatment—the healthy did not. Thus more ancient immortals abstained from elixirs than used them. One must understand that elixirs can only cure illness, not enable ascension to immortality. When immortals and buddhas speak of ingestion, they refer only to special circumstances like aging or severe illness—temporary life extension, not the transformations of ascension or supernatural powers.

Consider examples: Celestial Master Zhang (Zhang Daoling) cultivated Neidan (internal alchemy) himself; the True Lord Mao (Mao Ying) delivered his two younger brothers; Buddhist scriptures speak of extending life for a kalpa—all achieved through internal cultivation. Yet foolish people abandon this genuinely effective internal practice to chase external elixirs, deluding both themselves and others. The key to immortality lies in illuminating the mind and realizing one's true nature—supernatural abilities emerge as natural results of this cultivation. External substances can only assist the physical form or cure illness—they cannot illuminate the mind, realize true nature, or confer spiritual powers. This principle should be self-evident.

The text concludes by citing several Neidan classics: "Drinking the knife-guide (a minute dose) reveals heaven's secrets"; "Only after swallowing the golden elixir does one know fate is self-determined"; "Ingesting a trace at dawn grows wings by dusk"; "One golden elixir swallowed, straight to azure skies without looking back"—all teachings of Master Wang Chongyang (founder of the Quanzhen tradition). These are actually metaphors for stages of Neidan practice, not to be literally interpreted as consuming external elixirs.

This passage primarily examines the authenticity of Daoist Neidan (internal alchemy) cultivation versus Waidan (external alchemy) practices. Multiple Daoist patriarchs explicitly state that genuine Golden Elixir (Jindan) cultivation lies in preserving one's true spiritual nature. Master Ma Danyang explains that practicing Neidan is like refining in a cauldron—the lower Dantian (energy center) consolidates, the middle Dantian generates heat, and the upper Dantian becomes refreshingly cool. Without deliberate smelting, the luminous jade-like nature naturally manifests. Master Qiu Changchun emphasizes that cultivation requires opening the "earth pivot" (the perineum point) and sealing the "celestial gate" (the crown point), achieving longevity through Neidan practice.

Regarding Waidan (mineral-based elixir preparation), the scripture clearly states: The authentic method for transmuting gold and silver is not commonly found in the mundane world. These are secret techniques transmitted by immortals to assist cultivators, obtainable only by those who receive direct transmission from true transcendents. The Taiqing Jinye Shendan Jing (Scripture of the Divine Golden Liquid Elixir from Great Clarity) states such knowledge remains esoteric—those lacking unwavering determination in pursuing immortality fundamentally cannot receive these transmissions. Wei Boyang, the Azure Mist Transcendent, and Baopuzi all stress that transcendent arts must follow "sages transmitting to sages, worthies instructing worthies," making it impossible to pass them to those craving wealth or harboring impure intentions.

The text issues a particular warning: contemporary individuals who casually discuss silver-smelting techniques are predominantly charlatans exploiting such claims to swindle money and meals. Genuine cultivators should understand that ordinary people cannot easily achieve Waidan success, nor should they be deluded by such fraud. The fundamental path remains Neidan practice—preserving one's true spiritual nature constitutes the authentic Way.

This passage exposes the common deception techniques employed by ancient fangshi (itinerant practitioners of esoteric arts). The text reveals that these wandering adepts often used alchemical practices as a pretext for fraud—either pretending to cure mysterious illnesses or employing silver-counterfeiting tricks to deceive people.

The author cites the Daomen Shigui (Ten Regulations of the Daoist Tradition) to illustrate how such charlatans proliferated since the Qin and Han dynasties. Figures like Wencheng and Wuli, who used minerals and herbs in their alchemical pursuits, not only brought ruin upon themselves but also harmed others. Strangely, despite historical records documenting these frauds, scholars remained obsessed with the so-called "art of turning stone into gold," neglecting genuine inner cultivation (Neidan).

The text details three prevalent scams: The first involved passing off silver-like counterfeit metals as genuine; the second mixed small amounts of real silver into so-called "elixirs" to swindle victims; the third was even more cunning—shaping silver to resemble copper, then pretending to transform it back with "immortal medicine." These tricks specifically targeted the gullible, and once the money was secured, the fangshi would abscond with their alchemical equipment.

The passage also mentions underworld slang among these fraudsters: A "pot-lifter" (swindler) typically met one of three grim fates—dying of euphoria after a successful scam, collapsing from exhaustion while fleeing, or being beaten to death upon capture. These vivid accounts expose the tricks of ancient Daoist charlatans while warning people against falling for alchemical fantasies like "transmuting base metals into gold."

This scripture exposes the various deceptive techniques employed by ancient charlatans (fangshi) to mislead seekers of immortality and the Dao. The content can be divided into three main sections:

First, it points out that those claiming spiritual attainment often rely on superficial displays to gain trust while lacking genuine cultivation. These practitioners specifically target those seeking quick results, but their tricks prove ineffective against true cultivators who understand alchemical principles and avoid shortcuts.

The text then details specific fraudulent methods: some used herbal preparations with mercury to counterfeit elixirs (Daoist scriptures clearly state that neither herbs nor mercury can produce true Golden Elixir [Jindan]); others passed off red copper as silver (though surface-bleached, heating or adding saltpeter and lead would reveal its true nature). Collectively termed "nurturing cinnabar" and similar names, these techniques reportedly manifested in over 3,600 variations.

Finally, it describes the fabrications concocted by these deceivers: some peddled common herbs as precious materials like "autumn stone" or "river chariot"; others falsely attributed miraculous properties to regional products from Hebei, the Wu regions, Lingnan, or Western Shu; while certain charlatans even claimed the barren Poyang Lake islands (Daji Mountain and Xiaoji Mountain, deliberately mispronouncing "ji" as "chicken") produced "chicken-lead," though these mountains yielded no medicinal substances whatsoever.

This passage primarily serves as a warning for practitioners to discern truth from falsehood, cautioning against being misled by counterfeit alchemy and exaggerated claims. Authentic alchemical cultivation requires diligent practice and rejects the pursuit of shortcuts.

This passage primarily exposes the deceptive practices of certain ancient fangshi (Daoist practitioners) while elucidating the authentic path of spiritual cultivation.

The text first reveals that the so-called "Snake Mountain" was merely a sandbar in the water, not an actual mountain at all. Claims about lead deposits (used in alchemy) existing there were fabrications used by fangshi to deceive outsiders and the credulous. Regarding the purported cinnabar production in Chenzhou (modern-day Yuanling, Hunan), the author clarifies it was merely ordinary mercury (another alchemical ingredient) fraudulently marketed as "true mercury" by these practitioners.

The author sternly criticizes how these fangshi exploited people by using the excuse of "waiting for medicinal ingredients to arrive" to prolong their schemes, swindling money, clothing and food from greedy individuals. Quoting the Ancient True Man (Taigu Zhenren), the text explains that authentic Golden Elixir (Jindan) requires the pure qi of water and fire to successfully refine - adulteration with other ores and medicines makes genuine attainment impossible.

Several authentic masters' warnings are cited: Master Shi Wuji criticized wealthy individuals deceived by "transmuting stone into gold" scams; Baopuzi (Ge Hong) emphasized that the true Great Dao of the Golden Elixir far surpasses minor magical arts in importance; Master Zhang Yun advised Emperor Ming of Tang that using metals and ores in alchemy would harm the body, recommending dedicated Dao cultivation instead; Master Liu Langran pointed out that those obsessively pursuing wealth through alchemy would ultimately exhaust their life force.

The passage concludes by stressing that authentic cultivation of immortality or Buddhahood must be founded upon moral cultivation and virtuous conduct - this constitutes the true path worth pursuing. Those chasing after stone-to-gold transmutation or rapid enrichment schemes will inevitably lose both their wealth and their lives.

This scripture primarily discusses the relationship between cultivating the Dao and seeking esoteric arts, while critiquing those who exploit Daoist practice for deception.

Those who truly comprehend the great Dao will naturally master its accompanying arts. Cultivating the Dao enables transcendence beyond the cycle of life and death, attaining longevity equal to heaven and earth—or even surpassing their limitations to grasp the mysteries of creation itself, achieving eternal bliss. Authentic Daoist methods can transform stone into gold and manifest thoughts into reality, but these arise naturally through inner cultivation, never through external striving.

Today, some impoverished individuals resort to deception, feigning Daoist practice to swindle others. They counterfeit alchemical techniques (Waidan) and falsely claim mastery of "cai bu" (a Daoist cultivation term referring to Yin-Yang dual cultivation) for longevity, when in truth their aim is wealth. These charlatans don Daoist robes to swagger and deceive, using ill-gotten gains to buy mansions and take beautiful concubines, all while boasting of their supposed spiritual attainment. They disregard both virtue (De) and conscience, showing no fear of heavenly retribution.

The Daoist Canon: Teachings of Immortal Kings states: "Those who follow crooked paths invent deceitful arts that corrupt the true Dao. When their sins accumulate beyond measure, they suffer punishment in life and eternal damnation in hell after death." Ironically, even officials fall prey to these frauds—watching them seemingly produce silver through alchemy, they become convinced, only to regret their gulliance after being swindled, by which time it is too late.

This scripture warns: Genuine Dao cultivation begins with refining one’s innate nature (Xing). External wealth and magical arts are illusory. Those who exploit the Dao for fraud will reap their own ruin, while those who credulously believe in such trickery invite humiliation upon themselves.

Wealth cannot be forcibly obtained. History shows how the fabulously rich like Shi Chong ultimately met with family ruin, while Liang Ji saw his entire clan exterminated. When alchemists seeking immortality by the seaside discuss such examples, they all lament their fates.

Those self-proclaimed alchemists who claim to refine elixirs—which of them doesn't rely on deception? They often boast, "For this official or that wealthy merchant, I successfully concocted the elixir of immortality," or "For this powerful noble, I transmuted stones into gold." These are merely seductive self-promotions that end up exposing the greed and foolishness of scholar-officials all the more clearly.

Throughout history, many have studied alchemy (Waidan). Why single out scholar-officials for their folly and avarice? Because in ancient times, those scholar-officials who achieved success in cultivating the Dao and refining elixirs all abandoned worldly affairs and devoted themselves to sincere, arduous practice before attaining enlightenment. Hence the old saying: "If one still covets wealth and clings to treasures, even ten thousand immortals will refuse to come."

Take these examples: Xu Xun (Xu Jingyang) relinquished his post as county magistrate; Perfected Person Wu Meng resigned as magistrate of Xi'an; Peng Kang gave up his position as Left Assistant Director of the Department of State Affairs; Perfected Person Yin Xi abandoned his post as Grand Tutor to the Crown Prince to become magistrate of Hangu Pass; Celestial Master (Tianshi) Zhang Daoling resigned as magistrate of Jiangzhou in Ba Commandery; Laozi (Lord Lao) left his position as Archivist; the Yellow Emperor abdicated his throne; Prince Qiao renounced his status as crown prince; Liu Kuan resigned as Minister of Education and Commander-in-Chief; Liu Daocheng gave up his post as Prefect of Chenzhou; and Zhang Sanshan stepped down as Minister of Works—all these achieved transcendence and ascended as immortals precisely because they abandoned power and status to devote themselves to rigorous cultivation.

Later generations of scholar-officials, however, refuse to resign their posts and cannot bear to leave their families. They wish to enjoy eternal wealth and status while simultaneously attaining immortality without effort—completely lacking the aspiration and discipline of the ancients. When immortals encounter such people, they naturally keep their distance. Why would they appear to guide them? In the end, such individuals only fall prey to the tricks of charlatans. Even worse, these fraudsters teach each other deceitful methods for profit, using clever scams as stepping stones for advancement—with victims numbering far more than one or two.

Then there are the wealthy who, already possessing vast fortunes, foolishly believe alchemists' lies about becoming even richer through elixir refinement—only to be swindled out of their entire family fortunes. While these poor scoundrels cheat others for personal gain, the wealthy who court disaster through insatiable greed are even more pitiable.

This passage exposes fraudulent practices prevalent at the time where individuals falsely claimed mastery of alchemical arts. So-called alchemy masters often swindled seekers until they lost their entire fortunes, leaving them destitute. These charlatans fell into two categories: the first were those obsessed with carnal pleasures who exploited women as "cauldron vessels" (dingqi) under the pretense of "gathering yin to supplement yang," while in truth practicing debauchery. The second were pure con artists who initially pretended to focus solely on Neidan (internal alchemy) while dismissing material pursuits, only to later manipulate their victims by claiming special materials were needed to transmute gold and silver.

Citing teachings from masters Yuanyangzi and Wuxuanzi, the text clarifies that genuine practitioners understand immortality cannot be achieved through mineral-based alchemy (using the eight minerals and five metals). Those boasting about producing elixirs of immortality often brought profound harm. The author laments how the world abounds with fraudsters while true comprehenders of alchemical Dao (Dandao) remain few, warning readers against trusting such so-called alchemical methods.

These deceivers employed contradictory rhetoric: when discussing Neidan cultivation, they emphasized the importance of dual cultivation (yinyang caiqu) between genders, treating female bodies as mere instruments; when promoting Waidan (external alchemy), they boasted about transmuting base metals into gold. In reality, these were all smokescreens for either carnal indulgence or financial exploitation. As the Scripture on Precepts and Fundamental Conduct (Jieye Benxing Jing) states, those obsessed with sensual pleasures suffer from unresolved karmic obstructions from past lives and impure sensory faculties.

The core message warns that authentic cultivation never resides in external forms or material pursuits. Nine out of ten claims about special methods for instant enlightenment or wealth prove fraudulent. True practice emphasizes illuminating the heart-mind and realizing one's true nature (mingxin jianxing), not chasing illusory external achievements.

Those obsessed with lust indulge in carnal pleasures all day long. When too impoverished to satisfy their depravity, they invent excuses about "energy harvesting" (a heretical Daoist practice that disguises debauchery as Yin-Yang cultivation) to justify their licentiousness. How utterly foolish are those who fall for such deceptions!

These charlatans first seduce people with carnal temptations, reducing them to shameless beasts in heat. Even high officials and renowned scholars willingly walk into the trap, considering themselves sophisticated while ignoring public ridicule—completely bewitched by lust. Over time, the deceivers employ new tricks to continue their exploitation, and only then do the victims realize the initial promises of "no ulterior motives" were all lies.

Later, genuine cultivators remain unswayed by such people, steadfastly adhering to the pure and natural path of immortality—these are individuals with luminous hearts forged through lifetimes of practice. Take for example Perfected Lords Wang Chongyang and Ma Danyang (founder of the Quanzhen tradition and his disciple), who cultivated together across ten lifetimes, always upholding orthodox teachings while rejecting heresies. In this life, they finally attained the Dao together, setting an eternal example for posterity.

Someone might ask: "Since ancient immortals wrote detailed texts explaining the subtleties of alchemy (Neidan), proving its authenticity, why claim it doesn't exist now?" The answer: These principles indeed existed in antiquity, but today there remain no true practitioners. Most so-called alchemy manuals circulating in the world are fraudulent tools concocted by swindlers—no different from charlatans impersonating the Divine Farmer Shennong. Authentic alchemical texts serve two purposes: to provide confirmation for those who have attained the Dao, and to shatter delusions for ordinary people. Profit-seekers constantly devise schemes to deceive others, like counterfeiters passing fake silver, forever fantasizing about concocting the Great Elixir for sudden wealth. They fail to understand that true immortality techniques and the Great Elixir are strictly forbidden by celestial decree—never to be transmitted to worldly mortals, least of all to those devoid of virtue (De).

This passage discusses the fundamental attitude and methods of authentic Daoist cultivation. The main idea conveys that some practitioners blindly believe without having encountered genuine Neidan (internal alchemy) scriptures, nor comprehending their true meaning. When encountering authentic cultivation classics, one should reflect on whether their practice aligns with the true Dao. Upon recognizing one's misguided approach, one must cease delusional thinking, cleanse the mind of deceitful tendencies—both toward others and oneself—and sincerely repent to reform misguided ways.

Authentic cultivation begins with refining the heart-mind, seeking the fundamental principles of body-mind cultivation and the dual cultivation of nature and life (xingming shuangxiu). Only then can one lay the foundation for attaining immortality and potentially receive genuine transmission of Waidan (external alchemy) techniques. To attain true realization, one must first plant correct causes. Like actors on stage proclaiming themselves emperors of ancient dynasties while endlessly discussing conquests—such boasts remain empty words. True transmission of the Daoist path requires verification through orthodox scriptures.

The text enumerates essential Daoist scriptures and patriarchs' works, including:

• The Yellow Sprouts Song by Taishang Laojun (Lord Lao)
• Dragon-Tiger Scripture of Golden-Blue Ancient Texts
• Jade Clarity Inner Book by the Primordial Goddess (Yuanjun)
• Danjing (Elixir Classic) of the Golden Flower Jade Maiden
• Guiguzi's Song of Ninefold Cyclically Transformed Golden Liquor Great Return Elixir
• Guangchengzi's Scripture of the Nascent Ancestor of Floating Li
• True Lord Xu Xun's Stone Casket Records and Divine Tower Ode
• Bronze Talisman and Iron Covenant transmitted by Mother Chen Yuanjun
• True Man Wu Meng's Direct Pointing to Spiritual Texts
• Immortal Ge Xuan's Gold Gathering Song and Divine Talisman Scripture
• Nine Heavens True Lord's Great Elixir Song and Marvelous Explanation Record
• Zhongli Quan's (Zhengyang True Man) Song Dispelling Delusions
• Lü Dongbin's (Chunyang True Man) Song of True Recognition
• Zhang Boduan's (Ziyang True Man) Golden Fire Song and Four Hundred Words on the Golden Elixir
• Alongside other perfected beings' works like Great Elixir Songs, Mysterious Numen Compendium, and Lead-Mercury Songs

These classics collectively form the authoritative foundation for cultivating the Great Dao of the Golden Elixir (jindan), with each text containing profound essential cultivation principles.

This passage lists important works on Daoist Dandao, encompassing Neidan and Waidan, internal and external alchemy, and distinguishes authentic texts from false ones. Works mentioned include the Jindan Ge, Song of the Golden Elixir; Qiangong Ge, Song of Lead and Mercury; and Jinhua Chongbi Danjing Mizhi, Secret Meaning of the Alchemical Scripture of Golden Flower and Penetrating Azure. These are classics on alchemy, but the author warns that unscrupulous later writers sometimes forge commentaries in the names of immortals. Such falsely attributed explanations should not be trusted lightly.

The Sanyuan Shuyao, Essential Principles of the Three Origins, referring to the fundamental principles of heaven, earth, and humanity, the Jinbi Baojian, Precious Mirror of Gold and Jade, and works by Yin Wenshi, Li Zhenren, and other practitioners are genuine alchemical texts. However, the author notes that works such as the Longhu Huandan Jue, Instructions on the Dragon and Tiger Reverted Elixir, circulate in both authentic and false versions. The false ones were fabricated later by wandering frauds and must never be believed.

On alchemy, the author specifically explains that true immortal elixirs differ from those popularly described. According to the accounts of Xu Jingyang, one of Daoism's Four Great Celestial Masters, and Ge Weng, meaning Ge Hong, an immortal elixir must undergo repeated transformations. The first refinement produces the Mudan, mother elixir; the second forms the elixir; the third begins its transformative action. Only after nine transformations does it become Fuli Shenqi, a supreme elixir described as seemingly present yet seemingly absent. It can prolong life, but one must not rely on it entirely and neglect inner cultivation.

The author, Wuzi, possibly Wu Shouyang, ends by explaining why he wrote the nine chapters of the Shendan Lilun, Theory of the Divine Elixir. Seeing people misled by false alchemical methods, he felt compelled to clarify the matter. He stresses that genuine Dandao must be verified in practice and agree completely with the records of earlier Zhenren such as Xu Jingyang and Ge Hong before it can be considered trustworthy.

This passage primarily discusses distinguishing genuine from false methods of immortality cultivation and alchemical practices, as well as the proper transmission traditions. The author warns that authentic methods for refining the Golden Elixir (Jindan) are strictly prohibited by celestial decree from being disseminated publicly. Since ancient times, these methods have only been transmitted to genuine cultivators who endure hardships in their pursuit of the Dao (the Way), never to ordinary people.

The various elixir-taking techniques circulating in the world today actually serve to expose the falsehoods of those who falsely claim to understand transcendence cultivation. When some people refute these false paths with empty arguments, the charlatans simply retort, "You don't understand these principles." Only those who truly grasp the underlying principles can discern these fabrications, and perhaps through this realization achieve self-awakening and self-vigilance.

The author lists numerous unreliable texts, such as The Treasury of Golden Elixir Methods, Hundred Methods Inquiry, Secret Canon of Cavern Heavens, and Lotus Flame Scripture. These works mix truth with falsehood, representing not orthodox immortal transmissions but rather fanciful fabrications created by certain individuals to boast of their abilities—they only generate further confusion. Other texts like True Mechanism for World Salvation and My Method of Salvation, particularly the three fraudulent "hand techniques" (forgery methods) circulating during the Wanli era, were all fabrications by charlatans and must not be trusted.

When authentic immortal masters (Xianshi) transmit Daoist methods, they invariably select practitioners with singular focus and unwavering conviction. Sometimes they even provide direct material support for disciples' daily needs, enabling dedicated cultivation. For instance, Master Zhang (a Daoist honorific title) once provided financial support for Master Li Xu'an's cultivation expenses and even taught him the immortal art of silver refinement, allowing him to practice secretly as cultivation aid. Chen Zhengyi told Hou Kai: "Without retiring to mountain forests, one can hardly attain genuine Daoist methods," indicating how difficult authentic achievement is for those living mundane lives.

The mentioned "tiger skin seat" refers to a meditation mat used in practice, "successfully refined elixir" indicates completed immortal pills, and "True Formula of Earthly Origin" contains secrets about cultivating earthly elixir methods. The author emphasizes that the path to immortality cultivation values sincerity and single-minded focus—those charlatan tricks and false texts only mislead people and must be strictly discerned.

In the practice of immortal cultivation (Xiandao), many practitioners encounter financial difficulties. Some have yet to master the art of material transformation to produce gold and silver, making it hard to focus on cultivation due to straitened circumstances. In such cases, external support becomes necessary. History offers numerous successful examples: Wu Daling received assistance from his two friends Zhang Zhong; Zhang Ziyang (a renowned Daoist of the Northern Song dynasty) gained support from the officials Ma Mo and Lu Shen; Wang Chongran was funded by the chancellors Fu Bi and Han Qi; while Li Changyuan relied on aid from relatives and friends in his hometown of Junyang.

An important principle must be clarified here: when first cultivating immortality while still living in the secular world, one inevitably needs worldly resources to sustain daily life. As the immortal Zhongli Quan (one of the Eight Immortals) stated, before one's true Qi (vital energy) becomes complete, daily meals remain necessary; before the Great Medicine (a Neidan term referring to the achievement of cultivation) is attained, seasonal clothing must still be worn. This aligns with the Buddhist scripture Ratnakuta Sutra, which teaches using worldly wealth to pursue the immortal path of longevity beyond death.

When seeking patrons today, it typically requires forming a small group of three or four individuals. For instance, Wang Chongyang (founder of the Quanzhen school) relied on the protection of Li Lingyang and He Yuchan, and all three attained the Dao. Zhang Ziyang was guarded by the White Dragon Daoist and Liu Shouyi, with both master and disciples achieving cultivation success. Daily expenses are actually quite modest—about two silver coins per person per day, totaling six coins for three people or eight for four. Annual costs wouldn't exceed thirty taels of silver, sixty for two years, or ninety for three. However, constructing specialized meditation chambers or retreat facilities involves unpredictable expenses that must be gauged according to one's means.

The world actually contains many believers in the immortal path willing to provide small-scale support. But special attention must be paid: patrons must possess noble virtue (De), steadfast determination, and genuine potential for immortal cultivation. As Buddhism teaches, both giver and receiver may ultimately attain Buddhahood together. If the other party lacks such moral character and aspiration, their support must never be accepted. The ancients said, "Wealth is not hard to find, but true fellow cultivators are," and advised to "choose companions wisely, use resources skillfully, and seek blessed lands"—this encapsulates the principle.

Peng Zhenyi (a Song dynasty Daoist) particularly emphasized: one should retreat to famous mountains, sever worldly connections, befriend fellow cultivators, practice in secret with single-minded devotion, and progress diligently day and night—only then can there be hope of attaining the Great Dao.

Someone asked: Should those cultivating immortality actually store up wealth? The answer is: The ancient immortal Longmeizi once said that aspiring to ascend to immortality does indeed require financial support, and accumulating wealth is fundamentally a good thing. However, if managed improperly, wealth can instead invite disaster—mild cases may hinder cultivation, while severe ones may lead to loss of life or the Dao. Those who encounter misfortune due to wealth are invariably those who failed to adhere to the alchemical precepts set by immortal masters.

For cultivators who choose not to store wealth, they must rely on external patrons. When selecting such patrons, their dwelling should ideally be neither too close nor too far from the mundane world—too distant and the patrons may grow weary, too close and worldly distractions become a risk. A slightly secluded yet accessible location is most suitable.

For those who opt to accumulate wealth, they must retreat deep into the mountains for seclusion. Ge Hong (Baopuzi) stated: When entering the mountains to cultivate the Dao, one should hang a demon-revealing mirror, and malevolent spirits will not dare approach. Immortals and mountain deities reflected in the mirror will retain human form, while beasts and evil spirits will reveal their true nature. The method to identify malevolent entities is to observe whether they have heels—those who retreat backward are spirits, while those who walk normally are mountain deities.

The ancient immortals said, "Rise and use gold at once, untouched by worldly wealth," meaning complete self-sufficiency. This approach allows one to avoid mundane social obligations while focusing entirely on cultivation for swift attainment. Ancient immortals who followed this path often achieved greater accomplishments.

For those who neither store wealth nor rely on external support, there are two additional methods for mountain cultivation: The first involves three or four master-disciple companions, each preparing thirty taels of silver as a three-year fund—enough for necessities without excess greed. In remote mountains, storing large sums is unwise; the best safeguard against theft is to melt silver into copper or lead, making it appear as worthless scrap metal.

Daily spending should resemble alms-seeking—taking only minimal amounts for essential purchases, with no hoarding of clothing or food. Alternatively, each member may contribute thirty taels to join a grain-sharing collective (zanmi tang) for communal use.

This scripture addresses two main aspects: the lifestyle guidelines for practitioners and the principles of reincarnation.

Regarding cultivation, it states that genuine Dao cultivators should distance themselves from worldly affairs. Even when meals are necessary, meditation sites should be established half a mile to one mile away from dining areas. Ideally, three or four like-minded practitioners should farm together for self-sufficiency, obtaining food and water through labor—this constitutes the orthodox path of cultivation. Master Cao Huanyang warned that seeking wealth through alchemical silver smelting constitutes heretical practice, as true immortality arts concern celestial blessings rather than profit-seeking that distracts from spiritual aims. Ancient sages (honored titles for realized beings in Daoism) all attained the Dao through austere practice—without enduring the bitterest hardships, one cannot rise above ordinary existence.

The reincarnation section explains: Buddhism doesn't believe in eternal life, maintaining that souls transmigrate after death. Why do some beings reincarnate as humans or animals rather than ascending to heavenly realms? This results from accumulated negative karma—greed, hatred, delusion and lustful conduct lead to rebirth in animal realms. This is why the Buddha prioritized chastity precepts. Quoting the Śūraṅgama Sūtra, the text states that practitioners must abstain not just physically but mentally from lustful thoughts to sever reincarnation's root. Even celestial beings who entertain a single lustful thought will fall from their realms—how much more vulnerable are earthly beings? However much merit one accumulates, unresolved lust ensures continued rebirth—either as human or animal depending on karma's weight.

The conclusion emphasizes that cultivators who practice extensive virtues while eliminating lust can transcend the Three Realms (Desire Realm, Form Realm, and Formless Realm), escaping reincarnation entirely—this constitutes true realization of the Dao.

This scripture primarily examines how lustful behaviors affect the cycle of rebirth, with particular emphasis on abstaining from "posterior lust" (referring to homosexual acts). It states that those who indulge in "anterior lust" (heterosexual acts) may still be reborn as humans if they possess some virtuous karma. However, those fixated on posterior lust, lacking virtuous causes, are certain to fall into the animal realm.

The Buddha explicitly prohibited associating with young novices (shami) and ordained women in the Vinaya (monastic code) precisely to guard against these two forms of lust. The text cites multiple Buddhist scriptures to illustrate that upholding the three virtuous precepts—refraining from killing, stealing, and sexual misconduct—can lead to rebirth in the heavenly realms. Further cultivation of meditation (dhyana) enables ascent to even higher celestial realms. The phrase "distance from body and speech" refers to the complete severance of both physical and mental impulses of lust.

The Sixth Patriarch Huineng declared, "Eliminating lust is the cause of purity"—a teaching of utmost significance. Practitioners must focus on upholding precepts, especially abstaining from posterior lust, to eradicate karmic causes leading to the animal realm and preserve their human rebirth. The Chan (Zen) teaching of "turning the position and reversing the mechanism" refers to transforming karmic trajectories through precept-keeping. Upholding precepts is as vital as the Pratimoksha (monastic rules) teaches; they should be cherished as dearly as the master's instructions.

This passage examines how practitioners should approach the question of life and death. Those who cultivate Chan (Zen) or Daoist practice merely to pursue happiness after death—while knowingly violating the principles of cultivation—will certainly fail to attain liberation. Such erroneous views become deeply rooted in the mind, creating a disconnect between words and intentions, rendering all talk of Chan or the Dao nothing but empty deception.

The text questions certain practitioners who claim to have transcended life and death and escaped reincarnation, yet simultaneously disparage the paths of immortals (xian) and buddhas, believing they possess superior methods. The response is clear: True transcendence of life and death means reaching a state of neither birth nor death. Mortals with physical forms inevitably face death, and after death, without a body, they inevitably face rebirth—this is the natural order. To genuinely transcend life and death, one must preserve the current body from death, allowing the spiritual nature (shen) to permanently reside within it, free from rebirth into other forms.

Immortals and buddhas achieve true transcendence because their cultivation leads them to the "Samadhi of Extinction and Cessation" (a profound meditative state), stabilizing their spirit (shen) and qi so they never depart from the body. In this degenerate age, followers of heterodox paths not only lack understanding of such meditative attainments but also disparage samadhi practice, deviating from the true teachings of immortals and buddhas. Unable to reach the Samadhi of Extinction themselves, they deceive people with lies, obscuring the authentic path to liberation through the orthodox methods of xian and buddhas.

The passage concludes by noting that those who equate ordinary death with "transcending life and death" are no different from those who make no effort toward liberation at all. Those who truly transcend life and death do not experience bodily death; their awakened spiritual light (the enlightened nature) endures independently. Here, the text emphasizes that the paths of immortals and buddhas alone represent the genuine way of neither birth nor death, while other claims of transcending life and death are largely fraudulent.

This scripture explains how one's spiritual nature determines the postmortem cycle of rebirth. Practitioners who transcend the cosmic kalpas (the Daoist cycles of cosmic destruction and renewal) won't perish with the world's dissolution, thus naturally avoiding the Six Paths of Rebirth (a Buddhist concept referring to the realms of Devas, Humans, Asuras, Animals, Hungry Ghosts, and Hell Beings).

The Sixth Patriarch Huineng's teaching that "when nature is preserved, body and mind endure" expresses this same principle, akin to the Mahaparinirvana Sutra's description of "entering the right nature of bodhisattvahood beyond rebirth." Those unable to transcend life and death remain bound because they persistently committed evil deeds contrary to the Dao during life, their spiritual nature remaining unchanged after death. Worldly affairs are fundamentally misaligned with the Dao, becoming seeds for descent into the Six Paths:

The habitually greedy and violent become wolves after death; the miserly and cruel turn into dogs; those enslaved by lust transform into pigs. The Daoist adept Wang Panshan also described these four types. Those who delighted in poisoning others become snakes or tigers. Whether in life or death, as long as such mental tendencies remain, one inevitably falls into the animal realm.

What's truly terrifying is that these beings, having become animals, remain completely unaware—still clinging to human habits while oblivious to having lost human form and become beasts. Without seeking liberation, they remain eternally trapped in animal bodies, suffering endlessly. This is why the highest value of spiritual cultivation lies in transcending the cycle of rebirth. Some Chan masters' ability to consciously reincarnate as humans illustrates this principle.

For ordinary people after death, their spiritual inclinations determine their next form: gluttons who never shared food descend as hungry ghosts; those committing heinous crimes inevitably enter hell realms, much like criminals awaiting sentencing in the earthly realm. These are the ones who fail to resolve the matter of life and death.

As the ancients wisely said: "Understanding life and death dissolves karmic obstacles; failing to understand means repaying karmic debts." Those fortunate enough to obtain human form should deeply contemplate this truth.