《仙佛合宗語錄》Vol. 3

This passage records a dialogue on cultivation between Ming Dynasty Daoist Wu Chongxu (also known as Master Chongxu) and his disciple Li Xiren. Originally a Confucian scholar at the Yingtian Prefectural School in Nanjing, Li Xiren first studied Chan Buddhism under the monk Boshan Wuyi before finally becoming Wu Chongxu's disciple to learn the dual cultivation of nature and life (xingming shuangxiu). After traveling for seven years, he returned to Nanjing and posed seven questions to his master.

The first question concerned the term "refining essence into qi" (lianjing huaqi, a Neidan/internal alchemy term referring to transforming vital essence into primordial energy) mentioned in The Straightforward Treatise on the True Principles of Celestial Immortality. Li Xiren asked how to determine when essence had successfully transformed into qi.

Wu Chongxu replied that "refining essence into qi" is a preliminary-stage concept in cultivation. True essence (jing) is itself derived from qi. When the body's energy stirs, instead of allowing it to descend and transform into postnatal, tangible essence, one preserves it as innate, primordial qi—this is the process of returning original qi to its source. Primordial qi is formless original essence; by preventing it from following the ordinary course of becoming tangible, postnatal essence, we call this "essence transforming into qi."

He emphasized that one must not mistake tangible, postnatal essence for the object of cultivation, as material form obstructs transformation. The correct method is to circulate the energy along the celestial orbit (zhoutian, the internal alchemical energy pathway) when it stirs, refining it through gentle tempering. If done properly, the energy returns to its origin and accumulates; if done improperly, the transformation fails. Each time the energy stirs, a small portion is transformed. Over time, when primordial qi becomes fully abundant, the process of "transforming qi" is complete—at this stage, no postnatal essence is produced, and it can no longer be dissipated for worldly purposes.

Wu Chongxu illustrated this irreversible process with two analogies: just as ore smelted into metal cannot revert to ore, and wood burned into charcoal cannot regrow or return to its original form. Through these metaphors, the principle of cultivation should become clear.

This scripture elucidates key concepts and states of attainment in Daoist cultivation practices.

The wondrous experiences described during cultivation—such as "lotus blossoms in the Hua Pool," "obtaining the Mysterious Pearl from Crimson Waters," "golden lotuses emerging from the earth," "celestial maidens presenting flowers," or "dragon maidens offering pearls"—are all metaphorical expressions whose essence lies in comprehending their underlying principles. The core of cultivation revolves around the transformative relationship among the Three Treasures: Jing (essence) transforms into Qi (vital energy), and Qi transforms into Shen (spirit). At advanced stages, when breath and mind become unified (known as "heart-breath interdependence"), one enters a state of serene stillness where breathing ceases and mental activity subsides—this is the Great Quiescence (Dading). Here, Qi fully merges with Shen, manifesting spiritual capacities—this constitutes the process of "Qi transforming into Shen."

Regarding celestial circulation, there are two types: the Lesser Celestial Circuit (Xiao Zhoutian) and the Greater Celestial Circuit (Da Zhoutian). The Lesser Circuit refers to the alchemical process of "copulation between Kan and Li" (the union of Yin and Yang Qi within the body), primarily employed for the dual cultivation of nature and life (Xingming Shuangxiu). It derives its name from operating within a relatively confined energetic domain. Practitioners may engage in it anytime, performing multiple daily circulations as naturally as eating when hungry or sleeping when tired. As Zhongli Quan (one of the Eight Immortals) instructed Lü Dongbin (the Pure Yang Perfected Being), the hallmark of the Lesser Circuit is that energy "may ascend but not descend."

The Greater Celestial Circuit involves the "copulation of Qian and Kun" (the cosmic fusion of Heaven and Earth's Yin-Yang). During this practice, the Dharma Wheel turns with slow, continuous motion—practitioners experience days of dreamy tranquility akin to inebriation or the soothing warmth after bathing. Chan Buddhists liken this state to "a water buffalo before the mountain" (symbolizing a tamed mind). The Perfected Being Zhang Ziyang (a renowned Northern Song dynasty Neidan master) particularly cautioned that the Greater Circuit carries significant risks and cannot be approached with the same casualness as the Lesser Circuit practice.

This passage elucidates the different stages of "Zhou Tian" (Celestial Cycle) practice and the "Three Transitions" method in Daoist cultivation.

Regarding Zhou Tian practice, the text explains that practitioners initially experience cyclical rotations of varying durations (one hour, one day, or one month as a cycle), progressing to advanced stages where a ten-month cycle becomes possible. Zhou Tian is categorized into "Greater Zhou Tian" and "Lesser Zhou Tian": the Lesser Zhou Tian represents the foundational process of establishing something from nothing, while the Greater Zhou Tian signifies the gradual shift from conscious effort to Wuwei (non-action). At the highest level of attainment, breath and consciousness become interdependent, all methods converge into unity, and ultimately return to the void.

The "Three Transitions" method refers to the transformative journey of Jing (essence), Qi (vital energy), and Shen (spirit) through the three Dantian (energy centers). Citing the teachings of Zhongli Quan (one of the Eight Immortals), the text describes this process: cultivation begins at the lower Dantian (below the navel) where essence is refined into Qi, then the Qi ascends to the middle Dantian (heart region) where it transforms into Shen, finally the Shen rises to the upper Dantian (between the eyebrows) to exit through the "Heavenly Gate." This upward progression marks the completion of cultivation.

The text also references Buddhist parables (Manjusri's southern journey, the dragon girl's transformation into male form, and Sudhana's fifty-three spiritual teachers) to illustrate the symbolic significance of the middle Dantian's southern position in the Li trigram, demonstrating the integration of Buddhist and Daoist concepts in cultivation theory. When practitioners reach the middle Dantian stage where Qi exists in a mysterious state between presence and absence, they become prepared for the final transition to the upper Dantian.

The figure of Sudhana (the Buddhist attendant of Manjushri) is actually a metaphor for the "infant" (referring to the cultivated yang-spirit) in Daoist practice. I once heard the immortal master Huan Yang Zhenren explain: When refining essence (Jing) and vital energy (Qi) in the lower Dantian (three inches below the navel), though the process involves circulating through all three Dantian (upper, middle, and lower), the true nature (innate essence) never departs from the lower Dantian. This resembles how Shakyamuni Buddha, after attaining enlightenment under the Bodhi tree, neither abandoned the tree nor ascended directly to Mount Sumeru or the celestial palaces.

When the spirit (Shen) enters meditative absorption (Ding) in the middle Dantian (heart center), one initially perceives harmonious Qi filling heaven and earth, ultimately returning to the state of Wuji (the Limitless). At this stage, the middle and lower Dantian become indistinguishably unified. Thus, when the Buddha preached profound Dharma in the Seven-Jeweled Pavilion (a magnificent spiritual site described in scriptures) between the realms of desire and form, making it "abide long" — this "abiding" precisely refers to the Great Samadhi (Ding).

The reason lies in this: Since essence (Jing) and vital energy (Qi) originate from the lower Dantian, both ultimately return there; while the spirit (Shen) originates from the middle Dantian. Even when the spirit manifests in the middle Dantian, it remains inseparably fused with the lower Dantian's energy, like filling the void itself. This mystery of Dantian unity was seldom explicitly taught by ancient adepts and remains incomprehensible to ordinary people.

Some question: "Immortals cultivate without entering absorption (Ding), so perhaps we needn't emphasize this now." Yet Wang Chongyang Zhenren stated: "When breath becomes seamless and pulse stills, within the Great Samadhi born of utter stillness, the primordial Qi spontaneously emerges from emptiness." Qiu Chuji Zhenren warned: "If breath shows the slightest unrest, one's nature (Xing) and life-force (Ming) become hard to master." Ma Yu Zhenren spoke of "gathering true lead in settled breath" and "witnessing elixir completion within absorption." The Supreme Daoist Patriarch (Laozi) taught that "only by turning spirit into absorption can ultimate truth be realized." The Doumu Heart Scripture stresses that "guarding one's original true nature requires perfecting Great Samadhi." Yuan Shi Tianzun declared that "breath follows the spirit into stillness — when nature (Xing) settles, life (Ming) abides." Zhang Boduan Zhenren held that "without settled nature, yang-energy cannot arise; and without maintaining stillness after its emergence, the elixir cannot coalesce." The Zhonghe Ji concludes: "Those who abide in constant absorption for nine years become immortals." Never has any celestial being attained immortality without absorption — yet regrettably, most people neither believe this truth nor practice it.

Among Zen practitioners who enter deep meditation for decades without emerging, can they attain the same realm as immortals and buddhas? The answer is that there are both similarities and differences.

The similarity lies in those who completely sever lustful desires and maintain pure cultivation. Their original essence (Jing) does not leak, their bodies remain as pure as a child’s, and they achieve the "freedom from outflows" (the highest of the six spiritual powers, signifying complete liberation from afflictions). In ancient times, this state was called the "deathless arhat," attainable only by enlightened sages and spiritually accomplished monks.

The difference lies in those whose essence and Qi (vital energy) have not been fully preserved and whose bodies have not returned to a childlike state. Though they may enter deep meditation, they only attain the "five spiritual powers of ghosts" (lacking the sixth and highest power of freedom from outflows) and remain entirely within the realm of the yin spirit (Yin Shen). Such practitioners keep their eyes closed, unlike those with freedom from outflows, whose eyes remain open. Only those who maintain full awareness without dullness throughout all twelve double-hours of the day can be said to have attained true stillness. Some enter meditation but lose their original mind, reborn as humans, or fall into the animal realm, their spiritual nature gone, leaving only an empty shell—such meditative states are not worth pursuing. All practitioners who cling to "stubborn emptiness" (a vacuous, unillumined meditation) without the illumination of wisdom fall into this category. Those who study the Dao must discern this clearly.

Regarding the seventh question: The "marvelous unity of form and spirit," the transformation of red blood into white blood (a sign of advanced cultivation), and "ascension with the physical dwelling" (immortal ascension with the physical body) all pertain to the stage after "returning to emptiness" (the highest stage of cultivation). Why, then, do some speak of "marvelous unity" even in the initial stages of stillness and emergence? The answer is that this is not incorrect. Upon emerging from the state of "great stillness," one attains an indestructible physical body and an immortal spirit (Shen). The spirit can transcend heaven and earth, and the physical body follows—how can this not be called "marvelous unity"? Once this achievement is attained, it remains eternally, even up to the stage of "returning to emptiness." It is like how a newborn, a grown adult, and a buddha are ultimately the same in essence—unchanging.

As for the claim of red blood turning white, this does not apply to divine immortals (Shenxian) or celestial immortals (Tianxian), but only to human immortals (long-lived but not fully enlightened) and "corpse-liberation immortals" (those who discard the physical body to ascend). How can they be distinguished? Human immortals have abundant essence and Qi, with stable primordial energy, yet they still breathe. As long as breathing persists, blood and Qi circulate—they primarily maintain longevity by minimizing activity to preserve their breath.

This scripture primarily elucidates the transformative process of Jing (essence), Qi (vital energy), and Shen (spirit) in Daoist cultivation, as well as how to attain the state where "full Jing eliminates desire, full Qi eliminates hunger, and full Shen eliminates sleep."

Practitioners begin by "laying the foundation" (Zhuji) to replenish depleted essence and energy. When innate true Jing emerges, it is refined through controlled "fire phases" (cultivation techniques) of steaming and transformation, thereby restoring vitality. Once replenished, Jing and Qi naturally become abundant, and desires spontaneously diminish—resembling a return to the pure state of childhood. This is the realm of "reversing aging to restore youth."

The scripture explains that when Jing reaches fullness, the essence gate closes automatically. With the emergence of the "great medicine" (cultivation achievement), the root of lust withers naturally, eliminating desire entirely. When Qi becomes full, the body self-regulates, no longer requiring ordinary food consumption. When Shen reaches fullness, spiritual vigor becomes so abundant that sleep becomes unnecessary.

Particular emphasis is placed on the importance of "original Jing" (innate essence), described as heaven's profound secret requiring deep contemplation. After completing the foundational stage, practitioners progress through phases of "transforming Qi" and "transforming Shen," ultimately arriving at the "return to emptiness" (Huanxu) realm.

The text concludes by noting these methods differ from ordinary celestial immortality practices, representing Wu Chongxuzi's core teachings distilled from personal experience. Practitioners must understand that true original Jing transcends worldly substance—it embodies the cosmic patterns of heaven and earth, defying conventional constraints.

This passage explains how practitioners attain longevity by abstaining from sensual desires and regulating their diet. The first essential step is to sever lustful thoughts, allowing one's essence (Jing) and vital energy (Qi) to flourish—only then can true longevity be achieved. By avoiding the Three Calamities (water, fire, and wind disasters in Daoist cosmology), one may even attain the lifespan of heaven and earth, like the immortal Lü Dongbin (Lü Chunyang), or reach the immeasurable eons of existence described in Buddhist scriptures.

Through deep meditative absorption (entering samadhi and transforming the spirit, or shen), the practitioner's body and mind naturally transcend desires. As cultivation progresses, essence (Jing) and spirit (Shen) harmonize, gradually replenishing spiritual energy until all three treasures—Jing, Qi, and Shen—reach full vitality. When genuine Qi (internal energy) passes critical junctures ("crossing the passes"), the earlier accumulated energy returns to the Dantian (the "Ocean of Origin"), forming the solidity of Kan (the fullness of kidney water). This then refines the emptiness of Li (the floating heart fire), transforming insubstantiality into substance. One reaches the state where "meditative joy becomes nourishment," no longer needing to think about food.

The Supreme Embryonic Breath Scripture (Taishang Taixi Qi Jing) states that proper breathing and swallowing techniques eliminate hunger. Similarly, the Master Shi's Scripture of Ultimate Virtue (Shizi Zhide Jing) teaches that harmonizing the breath naturally dispels hunger. After ten months of perfected practice ("fetal completion"), practitioners gradually reduce food intake until they fully transcend cooked meals, reaching the state where "Qi satiation negates the thought of eating." The Buddha also taught that true awakened beings have no need for food—those still dependent on sustenance remain bound to birth and death, lacking genuine meditative stability.

The Śūraṅgama Sūtra clarifies that only those who neither rely on earthly grains nor require physical or mental nourishment attain true liberation. Beyond fasting, practitioners gradually enter the immortal path (Xiandao), their spirit-energy brimming until they achieve pure Yang without Yin. Ancient immortals held that even a trace of Yin energy obstructs transcendence, as it induces mental dullness and "sleep demons" (meditative obstacles), preventing inner radiance (lingguang, innate wisdom) from shining forth. Without fully replenishing spirit-energy, one cannot reach the state of "spiritual fullness."

The Supreme Venerable (Laozi) taught that only by transforming the spirit (shen) into meditative absorption can one realize the ultimate truth of the Dao. Incomplete cultivation bars immortality; thus, the spirit must first stabilize, followed by the Qi, until both reach perfect stillness.

This passage explores the profound mysteries of attaining the "Spirit-Fullness" (Shenman) state in Daoist cultivation, while comparing the similarities and differences between Daoist and Buddhist practices.

When practitioners achieve complete Qi stabilization, they maintain wakefulness day and night without drowsiness, abiding in constant meditative absorption. Sustaining this practice for ten months leads to the Spirit-Fullness state. At this stage, sleep becomes unnecessary as mental fluctuations cease, breathing becomes spontaneously natural, and the Yang Spirit (cultivated transcendental consciousness) fully matures. Both Daoist immortals and Buddhist adepts reaching this stage can transcend the form realm (material world) to enter the formless realm (higher dimensional existence), attaining the Dao-union state of thoughtless emptiness. The text further mentions the subsequent nine-year wall-facing retreat (intensive meditation) required after achieving Spirit-Fullness.

When questioned about replenishing Jing-Qi-Shen to attain fullness, the response clarifies that authentic Golden Elixir (Neidan) cultivation requires no external supplementation. By unifying the intrinsic Three Treasures (Jing-Qi-Shen) and returning to life's primordial root, internal abundance naturally arises. The notion of "replenishment" is merely metaphorical—in reality, essence and Qi have completely transformed into Spirit. When Shen stabilizes in the wondrous awareness of perceiving true nature (enlightenment), merging with cosmic emptiness, it transcends all concepts of "fullness."

Regarding comparative cultivation methods, the text cites multiple Daoist scriptures: Daoist practice emphasizes "transforming Spirit through absorption," as Celestial Master Zhang Daoling taught—recalling externalized consciousness back into the body so Qi naturally returns, thereby crystallizing the spiritual embryo (inner elixir). The Supreme Doula Original Life Prolongation Scripture mentions sudden awakening to the Mysterious Pass (key cultivation threshold) through Nine Returns and Seven Reversions (Neidan orbital cycles), manifesting spiritual light to realize the Supreme Mystery's Three-in-One (Dao-Scripture-Master trinity). The Supreme Embryonic Breath Scripture explains how stillness stabilizes Shen, which then harmonizes Qi, spontaneously attracting primordial energy. The Supreme Wisdom Original Vows Precepts Scripture similarly emphasizes these essential principles.

Fundamentally, this passage elucidates advanced stages of Shen-Qi transformation in Neidan practice while comparing the underlying principles of Daoist and Buddhist paths. It affirms Daoist cultivation as a complete system requiring no forced parallels with Buddhist Dharma.

The essence of cultivation lies in stabilizing the heart-mind (Shen) and harmonizing the breath (Qi). The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity in Daoism, states in the Scripture of Attaining the Dao and Perfecting the Body: "By regulating the breath, the heart-mind becomes tranquil. When the dual cultivation of nature and life (Xingming Shuangxiu) reaches completion, both the physical body and the spirit (Shen) attain profound mystical states." The Supreme Nine Essentials Scripture of the Heart Seal further elaborates: "When the heart-mind is tranquil, the breath becomes steady; when the breath is steady, the primordial essence (Jing) is consolidated." It also notes: "When thoughts are focused, the spirit (Shen) remains whole, like a clear spring. Overeating disrupts the breath; breathing should align with the heart-mind’s tranquility. When the spirit gathers, the primordial Qi naturally coalesces. Only when the heart-mind is settled and the life-gate (Mingmen) is stable can the true inner fire be nurtured."

The Wenchang Scripture records: "When the breath throughout the body is harmonized and unified, one enters a state of deep absorption (Ding). The wondrous method of cultivating the true Dao begins with absorption to unify the breath; only through profound absorption can the complete fruit of the Dao be achieved." Zhongli Quan (one of the Eight Immortals) observes: "If the three passes (key points in cultivation) in the human body are unstable, the spirit (Shen) and Qi scatter, leading to the loss of primordial Yang Qi." Wang Chongyang, the founder of the Quanzhen (Complete Perfection) school, emphasizes: "After the sacred embryo (a term in Neidan referring to the cultivated energy body) coalesces, it must be gently nurtured with 'civil fire' (a mild cultivation method), allowing the heart-mind to rest and the breath to stabilize, following its natural course."

Zhang Boduan (Ziyang Zhenren) asserts: "That hazy, indistinct state—neither fully present nor absent—is the manifestation of absorption (Ding). Only through sustained tranquility can the Golden Elixir (Jindan) be refined. When the heart-mind is unsettled, true Yang does not arise; even if true Yang emerges, without continued tranquility, the Golden Elixir cannot solidify." Chen Zhixu remarks: "After prolonged cultivation, the six roots (senses of sight, hearing, smell, taste, touch, and thought) become fully stabilized." Ma Yu (Danyang Zhenren) states: "When the spirit (Shen) does not scatter outward, the essence (Jing) and Qi naturally stabilize. Settle the heart-mind and cease thoughts, maintaining a state of clarity and stillness—this is the true nature of the heart. Through uninterrupted cultivation, tranquil breathing nurtures the spiritual embryo."

Sima Chengzhen, in his Treatise on Sitting in Forgetfulness, proposes: "Simply by not fixating on external things and attaining a state of unmoving equanimity, one lays the foundation for true absorption." The Chonghe Collection illustrates with a metaphor: "The Dao is not inherently difficult to cultivate; the key lies entirely in absorption. If one can maintain this state at all times, one transcends temporal constraints (such as perceiving noon at midnight). The true 'medicine' (the energy required for cultivation) must be gathered from emptiness; the Golden Elixir is wholly refined within absorption." Through persistent practice of thoughtless stillness—sustained over long periods (the "nine years and three years" signify extended cultivation)—one attains the state of neither birth nor cessation.

Chen Nan (Niwan Zhenren) points out: "Sitting upright to practice absorption is the method for gathering energy. In complete stillness, even the notion of 'absorption' dissolves, and the practice matures into seamless unity." The Huanzhen Collection defines: "Clarity and stillness are called 'absorption' (Ding); the spiritual awareness arising within absorption is called 'wisdom' (Hui)." Bai Yuchan concludes: "Take the realm of emptiness as the goal for stillness cultivation." All these immortal teachings demonstrate one truth: without attaining the state of heart-mind tranquility, the Great Dao cannot be realized.

This passage primarily discusses the correspondences between the Daoist practice of "embryonic breathing" (taixi) and the Buddhist state of "meditative absorption" (ruding), along with methods for subduing demonic influences.

On the common ground between embryonic breathing and meditative absorption: What Daoist immortals call embryonic breathing resembles the respiratory state of a fetus in the womb—apparently breathless yet gradually entering samadhi. When breathing becomes completely tranquil, the mind naturally stabilizes, and primordial Qi (yuanqi) merges with spirit (shen). Upon reaching this profound state of stability, one can manifest the yang spirit (yangshen, the out-of-body experience of advanced cultivation), which constitutes the state of emerging from absorption. Master Qiu Chuji observed that even the slightest irregularity in breathing jeopardizes the preservation of one's nature and life (xingming).

Buddhist meditative absorption progresses through four stages: In the first dhyana, scattered thoughts cease; in the second dhyana, breathing stops, mirroring the fetal state; the third dhyana halts blood circulation, resembling the validation of "great death once"; the fourth dhyana reaches the cessation of perception and feeling (nirodha-samapatti), maintaining prolonged embryonic breathing until abiding in perpetual stability. This aligns fundamentally with the Daoist concept of "perfecting the embryo to complete the spirit" (taiwan shenjiu)—both traditions achieve spiritual liberation through cultivation.

On subduing demonic influences: When encountering internal distractions (inner demons) or external disturbances (outer demons, celestial demons, etc.), one may employ the "samadhi fire of body incineration." This fire refers not to literal flames but to the true inner fire (zhenhuo) generated during practice—when fiery Qi blazes intensely, demonic obstructions cannot persist. This mirrors Buddhist accounts of the Buddha subduing venomous dragons and heterodox teachers with fire: when the true self hides within the flames, demonic interference finds no foothold.

Finally, Wu Shouxu raises a crucial point: Ancient practitioners emphasized beginning cultivation early rather than waiting until old age when vital essences (lead and mercury, i.e., jing and qi) have declined. This underscores the importance of seizing the opportune moment—commencing spiritual work while one's vital energies remain abundant.

This passage from The Record of Immortals and Buddhas United primarily discusses the relationship between Jing (essence), Qi (vital energy), Shen (spirit) and longevity in spiritual cultivation, along with methods and misconceptions regarding replenishing vital essence.

The Wonderful Dharma Lotus Sutra of the Great Vehicle states that when a person's Jing is abundant, their ethereal and corporeal souls remain vigorous, whereas deficient primordial Qi leads to weakened disposition. It further explains that humans are inherently capable of longevity, but desires exhaust their lifespan. Through proper practice of daoyin (ancient health-preserving techniques), one may attain the state of immortality.

Someone asked: How should those with insufficient Jing cultivate? The answer presents two approaches: One involves secret methods transmitted by masters, employing Neidan (internal alchemy) techniques like "gathering the medicinal essence" and "laying the foundation for replenishment." The other utilizes herbal medicines for external nourishment. While either method alone suffices, combining both yields faster results. The Yellow Court Scripture mentions that even at 120 years old, one can reverse aging, while Zhongli's Complete Methods of Numinous Treasure observes that late-life cultivators with deficient primordial Qi can recover ten years of depletion through one year of practice—this refers to foundational replenishment.

However, replenishment varies in difficulty: The easier case involves declining but still viable Yang Qi, where one year can restore ten years of depletion, recovering a childlike constitution. The challenging scenario, like impotence, occurs when Yang Qi and vital essence are nearly exhausted, requiring special methods like "playing bamboo flutes and plucking zither strings" (metaphorical cultivation techniques) to reawaken vitality. The Awakening to Reality verse—"Play bamboo to summon the tortoise swallowing jade mushrooms, pluck zither strings to beckon phoenixes drinking knife-shaped elixirs"—precisely addresses cultivation methods for the aged.

Yet caution is warranted: When Jing and Qi are completely depleted and reproductive capacity lost, the very foundation for achieving Buddhahood or immortality vanishes. This explains why "seeing form reveals mind" and "all beings are Buddha"—the principle that following nature begets humans while reversing it creates immortals. Licentious individuals misleadingly advocate "female cauldron replenishment" (improper dual cultivation), unaware that women possess no harvestable essence, directly contradicting the Daoist principle of "using one's own essence to replenish itself." Sadly, the ignorant readily believe these lies, sinking into debauchery that hastens death—mistaking life-destroying techniques for immortality, only to deplete their vital essence further through misguided practices.

This scripture primarily discusses the misconceptions and correct methods of bedroom arts for health preservation. The text points out that many mistakenly believe frequent sexual activity can strengthen the body, when in reality it leads to exhaustion of vital essence (Jing) and weakening of tendons and bones. Common errors include: excessive indulgence causing premature aging; misguided adoption of "harvesting and replenishing" techniques that harm rather than heal; and living in damp environments or improper post-coital bathing practices that damage the physical frame.

The text emphasizes that true health preservation lies in nurturing primordial essence (Yuanjing, the innate vital energy of the human body). When primordial essence is abundant, primordial Qi naturally flourishes—this being the foundation for longevity and spiritual clarity. Teacher Cao (likely referring to a senior Daoist practitioner) once taught: when essence is deficient, it must be replenished through Qi cultivation. By practicing the Small Heavenly Cycle method (a Neidan/internal alchemy technique) to circulate and warm essence-energy within the body, one can gradually restore vital essence over time. When physical weakness occurs, dietary regulation should supplement the nourishment.

Practitioners are specifically warned against becoming engrossed in superficial practices (such as external cultivation forms like bamboo percussion or zither playing). While these may temporarily mobilize essence-energy, without proper internal cultivation they risk depleting primordial Qi instead. Authentic health preservation requires balanced internal and external practice—both moderating sexual activity and understanding proper nourishment methods.

This scripture describes a miraculous formula called "Old Servant Azure Dragon Pill" (Laonu Canglong Wan), renowned for its ability to reverse aging and strengthen the body.

For Daoist practitioners whose cultivation progress is slow, this herbal Waidan (external alchemy) formula can serve as an auxiliary aid. The prescription harmonizes the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water), producing both rapid effects and deep-rooted bodily regulation. It helps restore primordial Qi (Yuanqi), even reviving those on the brink of death. As Ge Hong (the Baopuzi) once stated, one must first use herbal medicine to replenish bodily deficiencies before pursuing immortality through the Golden Elixir (Jindan)—precisely the principle behind this formula.

This prescription is especially suited for the elderly suffering from physical decline or impotence. Middle-aged users will also experience enhanced vitality, with effects said to be ten thousand times more potent than in younger individuals. For men with cold Jing (essence) and infertility, just one month of use can restore reproductive capacity. The text specifically notes that fresh ginger must be used in preparation—dried and ground into powder before forming pills. Crucially, the mixture must never be baked over fire, as heat would destroy its medicinal properties.

Key ingredients include:

• 5 qian of Guangmuxiang (Costus root): Treats bladder leakage (urinary incontinence caused by depleted Yuanqi)
• 2 qian of Dengxin (Juncus stem): Promotes urinary tract function

Originally, General Chen acquired this formula at great expense from the An Tuguan Pacification Commissioner, and its extraordinary efficacy soon spread its fame. The scripture concludes with a mnemonic verse praising the formula’s power to replenish Jing (essence), dispel cold ailments, and invigorate Yang energy. It admonishes recipients to safeguard the formula carefully and never disclose it lightly.

This passage describes several traditional Chinese herbal formulas and their preparation methods for treating urinary system disorders and kidney deficiency conditions.

The text first mentions a technique for promoting urination that can regulate both seminal fluid and urine flow. For treating urinary retention and strangury (frequent, urgent, painful urination), freshly harvested herbs are most effective. The preparation involves mixing japonica rice flour into a paste, drying it in the sun, grinding it into powder, then washing it with water to precipitate. The bulrush floating on top is collected and sun-dried. This complex preparation method requires substantial material preparation due to its labor-intensive process.

Next is Psoralea corylifolia (1 liang, approximately 30 grams), which has strong warming properties. It treats spermatorrhea and seminal loss while stabilizing primordial Qi (Yuanqi) and strengthening bone marrow, particularly effective for exhaustion from sexual overindulgence. It also eliminates scrotal dampness, reduces urinary frequency, warms the Dantian (lower abdominal energy center), and treats lower back pain, cold knees, kidney coldness, and impotence. Preparation involves soaking in wine to remove the skin, stir-frying with sesame oil until cooked, then baking on clay tiles. Avoid combining with lamb or certain vegetables.

Walnut meat (1 liang) has sweet, neutral properties and is non-toxic. It treats sexual exhaustion and relieves back pain. When peeled, crushed, and mixed with Psoralea, it guides the medicinal effects to the kidneys.

Oyster shell powder (1 liang) should be selected from large, intact left-sided shells, calcined until slightly red, using only the powdered middle layer. As a kidney-blood system medicine, it most effectively nourishes essence (Jing) when combined with prepared rehmannia, treating nocturnal emissions, enuresis, and wet dreams while dissolving old phlegm.

Plantago seeds (1 liang) harvested during the Dragon Boat Festival require removal of husks, selecting plump seeds soaked in children's urine before stir-drying. They clear the bladder, benefit urination, treat painful urination and hematuria, while enhancing reproductive functions as a key fertility aid.

Iris flowers (1 liang) are wine-soaked and sun-dried. Growing near water with a distinctive aroma, these purple chrysanthemum-like flowers break blood stasis, generate new blood, and stop hematemesis, epistaxis, and hematochezia. If unavailable, Eupatorium or mountain orchids may substitute as botanically related alternatives.

This passage introduces the medicinal properties and applications of various Chinese herbs. Key details include:

Leek seeds (Jiuzi), one liang (approx. 50g), tonify the kidneys and enhance Jing (essence), treating frequent urination and impotence. When combined with mantis egg cases (Sangpiaoxiao), they can stop nocturnal emissions. They're effective for symptoms like involuntary seminal loss and turbid urine (refers to cloudy urine or semen discharge during urination) caused by excessive indulgence.

Akebia stem (Mutong), one liang, promotes diuresis and clears damp-heat from the body, though those with kidney deficiency should use cautiously. Cornelian cherry fruit (Shanzhuyu), one liang after wine-steaming, warms kidney Yang, stabilizes Jing to prevent emissions, and alleviates symptoms like sore lower back/weak knees and tinnitus.

Mantis egg cases (Sangpiaoxiao), one liang, should be collected in February-March before mulberry leaves grow, then sun-dried and roasted. They tonify kidneys and Jing, treating emissions, turbid urine, and frequent urination—particularly effective for involuntary emissions and incontinence due to constitutional weakness.

Scorpion (Quanxie), one liang with legs/tail/viscera removed and stir-fried brown, treats hernias and facial paralysis/convulsions from windstroke. Clove buds (Mu Dingxiang), one liang, strengthen Yang and warm the waist/knees.

Purple waterflower (Zishaohua), one liang, has potent Yang-strengthening properties, described as "the world's most miraculous substance," resembling larger willow catkins. Usage requires attention to compatibility precautions, such as avoiding mutton consumption.

This passage documents several medicinal herbs' processing methods and therapeutic effects, primarily addressing male reproductive system issues like kidney deficiency and impotence. Each herb's preparation and specific benefits are described in detail.

Roucongrong (Cistanche deserticola, a kidney-tonifying and yang-strengthening herb) must be washed with wine to remove its outer skin and inner fibers, then stir-fried with mutton fat for optimal effect. It treats impotence, seminal emission, bloody urine, strengthens tendons and bones, and alleviates genital area pain caused by cold or heat.

Yuanzhi (Polygala tenuifolia, a calming and intelligence-enhancing herb) requires soaking overnight in heated licorice decoction before sun-drying. While it tonifies kidneys, boosts essence (Jing), and improves memory, users should avoid pork, raw scallions, and cold water during treatment.

Tusizi (Cuscuta chinensis, a kidney-tonifying and essence-securing herb) needs washing to remove sand, followed by wine-soaking, steaming, pounding, and sun-drying. It supplements Qi, strengthens the body, treats seminal emission and bloody urine, while enhancing sexual function.

Shechuangzi (Cnidium monnieri, a skin disease remedy) should be peeled and lightly stir-fried. Effective for treating scrotal dampness and itching when ground into powder for topical application, it's also crucial for infertility treatment.

White Fuling (Poria cocos, a diuretic and dampness-eliminating herb) requires selection of pure white specimens with red veins removed. The finest powder obtained through cloth-sack rubbing, when repeatedly steamed and sun-dried with human milk, shows enhanced efficacy. It promotes urination, benefits kidney Qi (De), calms the spirit (Shen), and resolves phlegm.

Xianlingpi (Epimedium, also called "horny goat weed") grows best in quiet, waterless areas. Its name derives from observed aphrodisiac effects on grazing goats. These herbs demand meticulous processing—some avoiding iron utensils, others requiring repeated steaming and sun-drying cycles.

This scripture primarily records the collection, processing methods, and medicinal properties of several Chinese herbal medicines. Regarding Morinda officinalis (a kidney-tonifying and yang-strengthening herb), its stems and leaves should be gathered in the fifth lunar month. The leaves resemble small beans but are rounder and thinner, while the stems are slender yet tough. Master Lei (an ancient pharmacologist) noted that leaves with spiny edges must be thoroughly cleaned with tweezers, then finely chopped and stir-fried with mutton fat—four taels of fat per jin of Morinda—until the oil is fully absorbed. This herb treats impotence, tonifies kidney deficiency (especially when taken with wine), and addresses exhaustion, chills, and age-related memory decline. The highest quality specimens have fleshy, bead-like roots with purple cores; authentic ones reveal purple flesh with faint white powder when split. They require overnight soaking in wine before sun-drying, proving effective for stopping nocturnal emissions, replenishing deficiencies, and strengthening sinews and bones.

Star anise should be stir-fried after moistening with salt and wine. It treats kidney deficiency, hernias, and bladder cold, while combined with Angelica sinensis (used whole after removing shoots and wine-steamed) it addresses blood deficiency, rheumatic back pain, and post-stroke spasms. For agarwood, select pliant "yellow wax" variety whose shavings curl naturally—authentic pieces produce abundant resin when burned, aiding yang and essence, though contraindicated for yin-deficient patients with internal heat.

Dried lacquer (honeycomb-like residue formed naturally on raw lacquer barrel lids) requires only 5–10 qian, stir-fried until smoke ceases and crumbles easily. Properly cooked, it becomes non-toxic, strengthening bones, killing parasites, treating rheumatism, alleviating heart pain, and regulating menstrual disorders. Prepared Rehmannia root uses five taels, though the original text omits specific processing details. All preparations emphasize precise fire control to preserve medicinal potency.

The passage describes an ancient medicinal formula for kidney reinforcement and yang enhancement. A key ingredient is the large black spider (a toxic, yin-cold medicinal substance). According to Master Cao and Master Li, who relayed the teachings of Elder Zhang, while this ingredient appears in traditional formulas, its high toxicity may cause scalp sores or back abscesses, so they recommend omitting it.

The preparation method involves grinding twenty-seven herbs into fine powder, totaling forty liang and four qian (approximately 2.5 jin). An equal amount of raw honey (forty liang) is boiled until it can form threads, reducing to about thirty liang. During mixing, ten liang of clean water is added to restore the total to forty liang. The powdered herbs and honey are thoroughly pounded together and formed into pill-sized wutong seeds (firmiana simplex seeds), yielding roughly 4.5 jin of pills.

For administration, take thirty pills daily on an empty stomach or before bedtime with warm wine, with effects manifesting within seven days. Those with severe deficiency or impotence may take fifty pills daily; continuous use for half a month can restore youthful vitality. Alternatively, one may take the pills daily for half or one month, then pause for three to five months before resuming. Continuous use during seated meditation is particularly recommended for enhanced effects.

The formula's brilliance lies in its gradual action—rather than providing sudden stimulation through potent drugs, it nourishes the shen (spirit), replenishes primordial qi and jing (essence) through daily use. It strengthens tendons and bones, enriches vital fluids, and fortifies the neck, waist, and spine like iron—ideal for prolonged meditation. Even celibates may safely consume it without adverse effects.

This passage primarily discusses the methods and precautions for using medicinal aids in Daoist cultivation and health preservation.

Regarding sexual practices, the text points out that those who claim to cultivate through "caibu" (a Daoist term referring to acquiring vital energy through yin-yang union) are actually harming rather than benefiting themselves—this approach is vastly different from genuine cultivation methods. The true method follows natural principles to aid health preservation, while its reverse application can assist in attaining immortality or Buddhahood. This method is remarkably effective, even capable of reversing aging.

For middle-aged or younger individuals who may experience excessive internal heat from such medicines, it is recommended to add small amounts of licorice root (3-4 qian) and phellodendron bark (2-3 qian) to nourish yin and reduce fire. When asked whether dietary tonics or herbal medicines are more effective, the response clarifies that while those who do not abstain from meat may rely on rich, fatty, or pungent foods for nourishment, this may violate Daoist precepts. Fasting (zhaijie, the purification of body and mind before cultivation) is an essential part of Daoist practice, but it is difficult to prepare for and not easily achievable for the poor. Moreover, its effects are slow, making medicinal tonics more efficient.

The text mentions that when medicines are affordable, one tael of silver can prepare a single dose, while at higher prices, two to three taels suffice. Approximately four and a half catties (jin) would be enough for two or three elderly individuals to use for a year, serving as an excellent supplement to cultivation. The author follows Ge Hong's (Baopuzi) philosophy, emphasizing the use of medicinal foods to guide people.

When questioned whether this method resembles "fangzhongshu" (an ancient longevity technique involving sexual practices) and whether it interferes with orthodox cultivation, the response clarifies that while superficially similar, it is harmless as long as it is not used for fangzhongshu purposes. The key lies in mastering the laws of life's movement—through reverse cultivation, one ultimately attains transcendence and sagehood.

Finally, the text notes that this formula, left by Chen Tuan (Master Xiyi), has been passed down for over 700 years but has not been widely adopted. Now published for circulation, it is hoped that more practitioners may benefit from it in the future. For those unable to complete the "return of Qi" (a Daoist practice of reverting to innate vital energy) in the short term, this prescription can accelerate the process. Practitioners with genuine attainment should cherish this method, though those lacking financial means may forgo it.

This passage elucidates the essential techniques of "restraining emotions to return to nature" (摄情归性) and the "application of Jing (essence) and Qi (vital energy)" in Daoist Neidan (internal alchemy) practice.

Regarding "restraining emotions to return to nature," when the human mind reaches a state of absolute stillness completely free from distracting thoughts, this marks the manifestation of the primordial True Yang Qi. The subtle movement arising within this supreme stillness is termed "the parting of primordial chaos" (鸿蒙一判), creating the condition for the union of Yin and Yang. When practitioners become aware of this state, what emerges is called "emotion" (here referring to conscious awareness during cultivation). The essence of this technique lies in returning such awareness back to the original stillness of one's true nature, achieving the harmony between Qi and innate nature. This principle aligns perfectly with the statement in the Cantong Qi (参同契) about "metal returning to nature" (金来归性), where "metal" symbolizes the True Yang Qi—another expression for what we term "emotion" in this context.

Concerning the application of Jing and Qi, essence (Jing) exists in states ranging from turbid to pure, and from immature to overripe. The optimal condition for cultivation is when it reaches perfect clarity and balanced maturity. The Yijing (易经) employs "the initial nine: hidden dragon, do not act" (初九潜龙勿用) to illustrate the still-feeble state of newly activated essence when transformative power remains weak, while "the second nine: dragon appearing in the field, beneficial to meet the great man" (九二见龙利见) symbolizes the robust fullness of essence most conducive to practice. As the perfected being Zheng Siyuan observed, "when the moon births jade stamens," one should cultivate during periods of abundant essence rather than forcing practice during its deficient initial stages.

If essence is too "tender" (immature), the Qi mechanism becomes too weak to form the Golden Elixir (金丹); if essence becomes too "old" (overripe), the Qi disperses similarly preventing elixir formation. This resembles the difference between the moon's first rise when blossoms barely open (tender) versus the waning moon when flowers wither (old). Practitioners must precisely discern this optimal moment.

This scripture primarily discusses the essential points and precautions regarding "herb gathering" (caizhi) and "concentrating the spirit into the qi cavity" (ningshen ru qixue) in Neidan (internal alchemy) practice.

Concerning the timing of herb gathering, the text emphasizes it must be neither too early nor too late. As Xu Fuyang, a disciple of Qiu Chuji (patriarch of the Quanzhen tradition), advised: "Donning robes yet fearing to rise too late" — this reminds practitioners to seize the opportune moment, lest the primordial qi (yuanqi) dissipates. During herb gathering, one must maintain pure mental focus, free from desires or distracting thoughts, to collect only the pristine primordial essence (jingqi). If desire arises, the essence will become turbid.

When cultivating the Great Medicine (advanced Neidan), the quality of the initially gathered essence determines the final outcome. Only when pure essence merges with the original spirit (yuanshen) can the true Great Medicine be refined. If the initial essence is impure, the Great Medicine cannot be achieved.

Regarding the method of "concentrating the spirit into the qi cavity," the text cites Xu Xun (patriarch of the Jingming tradition) with metaphors like "the sun moving into the moon's brightness" and "the golden crow flying into Chang'e's chamber," illustrating this as a process of yin-yang union. Practitioners must carefully employ the ascending and descending of breath: during ascent, focus solely on rising (called "advancing the yang fire"), and during descent, concentrate completely on lowering (called "retreating the yin seal"). The key lies in single-direction focus, unlike ordinary people's random fluctuations.

During practice, spirit (shen) and qi must unite. Whether ascending, descending, or in stillness, one must maintain the state of "spirit within qi." This is the true meaning of "concentrating the spirit into the qi cavity." This method emphasizes "inverted" application — ascending when one should ascend, descending when one should descend — contrary to ordinary habits, as only this approach yields results.

This passage elucidates the key principles of Neidan (internal alchemy) practice. The saying by Patriarch Chunyang (Lü Dongbin) that "the great pivot lies in inversion" refers precisely to the mystery of uniting breath with shen (spirit) and qi (vital energy). Without understanding this fundamental principle, even if one gathers jing (essence) and qi, it won't be true gathering; even if one refines them, it won't be true refinement - one will absolutely never achieve the Golden Elixir.

Regarding the principle of "chonghe" (harmonious blending, referring to the state of shen-qi fusion), the analogy of husband and wife walking together by day and sharing quarters by night is used. This actually describes the interdependent relationship between mental focus and breath. During the initial stage (lower pass) where shen and qi unite to form the small celestial cycle, this analogy indeed applies. However, in the middle stage (middle pass) of refining qi into shen, though shen-qi interaction persists, the process begins transitioning toward "having shen without qi," making the analogy less fitting. By the final stage (upper pass) of purely refining shen to return to emptiness, even the concepts of breath and firing process cease to exist - here the marital analogy becomes completely inapplicable, as even the "single shen" must return to voidness, let alone the "dual substances" merging. Nevertheless, the term "chonghe qi" remains most appropriate for describing the lower pass.

Concerning the use of twelve earthly branches (zi to hai) to represent the small celestial cycle: this borrows celestial phenomena for explanation. Just as the Big Dipper's rotation corresponds to twelve two-hour periods of a day, cultivation secretly aligns with this numerical rhythm. However, some mistakenly believe this requires mentally guiding qi through twelve bodily positions - this is erroneous, as it scatters the shen outward and dissipates genuine qi, making elixir refinement impossible. Certain Chan Buddhists clinging to phrases like "hiding within the Dipper" or "the Dipper gazes southward" similarly fall into this misunderstanding.

The correct method is: while the Dipper rotates in the celestial sphere, the practitioner must maintain stillness at the "celestial heart" (core of the dantian). Specifically: during six yang periods intensify the "firing" (mental focus), and during six yin periods withdraw the "firing" (relaxing focus) - this alternation of yin-yang facilitates the natural celestial circulation.

This scripture primarily discusses the dialectical relationship between "being" (you) and "non-being" (wu) in the practice of embryonic breathing (taixi), a crucial breathing technique in Daoist Neidan (internal alchemy). Zhongli Quan (one of the Eight Immortals) proposed the method of "concentrating the Shen (spirit) into the Qi cavity," where the key lies in the subtle coordination between mental focus and breath.

Sun Bu'er (the only female among the Quanzhen Seven Masters and wife of Ma Yu) illustrated through a poem that cultivation requires experiencing both the state of "being" (conscious breathing) and the realm of "non-being" (natural breathing). Just as a fetus initially has no breath in the womb, then gradually develops respiration before transitioning to nasal breathing after birth, practitioners must emulate this process—generating true breath from breathlessness.

The text warns that excessive attachment to either "conscious breathing" or "breathlessness" constitutes deviation. Beginners may occasionally experience faint respiration during "breathless" states, which is normal. As Confucius said, "Learning without thinking is labor lost; thinking without learning is perilous." Cultivation similarly requires unity of knowledge and practice—genuine realization comes not through mere contemplation but through actual cultivation.

Finally, it emphasizes that authentic embryonic breathing transcends the duality of "being" and "non-being." Like how Hinayana bodhisattvas pursuing nirvana still exhibit subtle signs of arising and ceasing—indicating incomplete attainment—practitioners should maintain the Middle Way, neither clinging to "being" nor indulging in "non-being."

When initially attaining the state of "Great Stillness" (a profound meditative state), if one does not understand the gradual method of alternating between "being" (you) and "non-being" (wu), it becomes impossible to reach the formless realm of perfect quiescence. Forcibly suppressing thoughts leads to heterodox paths (non-orthodox practice), which contradicts the essential principles of authentic Daoist and Buddhist cultivation. True practice finds its fundamental joy in breathless, thoughtless transcendence of form. Only by comprehending this truth and putting it into practice can one reach the state where both "being" and "non-being" are forgotten, merging with the Great Void (the cosmic origin).

Regarding the practical application of firing times (huohou) and their advancement/retreat: The changes in firing times are metaphorical borrowings from the advance and retreat of yin and yang to illustrate cultivation principles—there is no actual distinction between advancement and retreat. The ancients divided a day into twelve two-hour periods, with the six periods from midnight to noon (zi to si) belonging to yang, corresponding to the Qian hexagram (pure yang). Each yang period employs the "use of nine" method from the "fourfold division" (a divination technique), counting thirty-six measures per period, totaling two hundred sixteen measures across the six yang periods.

From noon to midnight (wu to hai), the six periods belong to yin, corresponding to the Kun hexagram (pure yin). Each yin period employs the "use of six" method from the "fourfold division," counting twenty-four measures per period, totaling one hundred forty-four measures across the six yin periods. Combined, yin and yang yield three hundred sixty measures, symbolizing the celestial cycle. However, the mao and you periods (sunrise and sunset) do not use the nine or six counts, so the actual total is slightly less than three hundred sixty—this number merely approximates the trajectory of firing times.

My master taught: The quiescent state of deep stillness belongs to yin, where firing times are not actively applied, yet yin energy naturally aligns with their rhythm—this is called "hidden tally" (yinfu). As explained in the Scripture of the Hidden Tally (Yinfu Jing), transmitted by the Old Mother of Mount Li to Li Quan: "Hidden" (yin) means concealed, and "tally" (fu) means correspondence—precisely this principle. Conversely, active movement belongs to yang, termed "yang fire." Among the twelve two-hour periods of the day, all instances where the nine and six counts of firing times are clearly applied should be called yang fire.

This passage elucidates the profound mysteries of "fire timing" (huohou) in Daoist Neidan (internal alchemy) practice—the art of coordinating breath and intention during cultivation. It reveals that those perpetually in a dull, drowsy state while presuming themselves to be cultivating are merely forcing a superficial compliance with practice requirements, a condition termed "yin conformity" (hidden, strained adherence).

In authentic cultivation, what appears as forward motion may actually signify regression, while apparent stillness often marks genuine progress. To grasp these subtleties truly, one must deeply contemplate these seemingly paradoxical phenomena.

Some mistakenly believe yang fire (cultivation during yang-dominant periods) should only be practiced at midnight (zi hour, 11 PM–1 AM) and yin conformity during noon (wu hour, 11 AM–1 PM). This rigid interpretation is fundamentally flawed—adherence to fixed temporal divisions leads practitioners astray. True cultivation embodies the principle "my destiny rests with me, not heaven," emphasizing mastery of internal rhythms over dependence on external clock-time.

The authentic method follows: Six hours after yang qi's natural emergence employ "yang fire" (represented by Qian hexagram's solid lines); six hours following yin qi's dominance use "yin fire" (Kun hexagram's broken lines). This approach responds fluidly to the body's intrinsic energetic transformations, proving far more natural than dogmatically observing zi-wu hours. Forcing practice by celestial timings risks missing the optimal moments for internal "medicinal substances" (jing-qi) to arise.

The crux lies in this: When yang qi emerges spontaneously within, promptly gather and return it through breath to the dantian (root of qi), where warm energy nourishes through gentle steaming. Without regulated breathing and this nourishing process, the microcosmic orbit remains incomplete. Yet caution is vital—when yang qi reaches fullness and pure stillness, forceful effort must cease until the next natural surge.

Regarding pausing practice during mao-you hours (5–7 AM/PM), true cultivation maintains inseparable spirit-qi unity—no genuine interruption exists. As for "gathering and sealing" (caifeng) timing, it occurs before zi hour begins, not within it.

The Immortals and Buddhas United Lineage Discourse primarily examines key concepts in cultivation methods while critiquing erroneous views.

Regarding cultivation techniques: Gathering the Medicine (collecting internal Jing and Qi), Sealing and Stabilizing (preserving vital essence), and Bathing (the gentle nurturing phase) each have their specific operational methods. As the Heart Seal Scripture states, "The three grades share one principle" (the three methods are fundamentally interconnected), and the Mahaparinirvana Sutra similarly notes that "comprehending all realms does not depart from the root method." The Sixth Patriarch Bodhidharma's teaching on the "Six Stages of Distinct Spiritual Work" (each phase of fire regulation holds its own mystery) also conveys this meaning.

The author sternly criticizes certain pseudo-Daoist texts of the time: Yuan Taixu Yang Baozhen's Straightforward Discussion of True Interpretation and Yin Pengtou's Divine Elixir of Ten Thousand Spirits merely plagiarize the dregs of ancient teachings. Lu Danting's Expanded Embryonic Breathing Scripture goes further, exploiting the name of Xu Xun (one of Daoism's Four Great Celestial Masters) to propagate heresy, defiling the classics and committing grave offenses. These specious doctrines are most likely to mislead practitioners.

On the debate over "concentrating the spirit into the Qi cavity": Zhang Ziyang (patriarch of the Southern School) and Bai Yuchan (fifth patriarch of the Southern School) both emphasize this crucial point of cultivation. Yet Yang Baozhen, in Straightforward Discussion of True Interpretation, questions how "the agile and dynamic spirit can be concentrated." Wu Shouyang (the author of this text) clarifies: Yang Baozhen mistakenly applies Zhang Ziyang's explanation of "concentrating the spirit" (gathering the mind) to "entering the Qi cavity" (directing the spirit's intent into the lower Dantian), leading to a distorted understanding. The correct interpretation is that when the mind returns to its original state, the breath naturally sinks into the Dantian.

This passage reflects the development of Ming-dynasty Daoist Neidan (internal alchemy) theory, emphasizing the need to return to authentic sources and distinguish orthodox cultivation methods from heterodox paths. Particular attention is given to the precise understanding of technical terms. By analyzing the discourses of predecessors like Zhang Ziyang and Bai Yuchan, the author upholds the essential cultivation principle of "spirit and Qi guarding each other, returning to the root and restoring life's mandate."

This passage examines the relationship between Shen (spirit) and Qi (vital energy) in cultivation practice. It first clarifies that merely "returning the spirit to its original position" is insufficient—unlike the authentic method described by Masters Zhang Ziyang and Bai Yuchan as "the spirit entering the Qi cavity" (referring to focused awareness in the Dantian), which constitutes the true essence of practice. Some mistakenly believe that keeping spirit and energy separate in their respective positions can lead to attaining the Dao, a notion that fundamentally contradicts cultivation principles.

The discussion then turns to debates about the "Qi cavity" (Dantian). Master Baozhen argues that primordial Qi disperses throughout the body without specific acupoints. Master Wu refutes this, stating that humans inherently possess a root location for primordial Qi—the movements of limbs and skeleton merely represent its functional manifestations. During cultivation, the lower Dantian dominates the stage of refining Jing (essence) into Qi, while the middle Dantian becomes primary when transforming Qi into Shen. The three Dantians (upper, middle, and lower) operate cyclically, each serving distinct functions. The root of primordial Qi always resides within the Qi cavity, just as original Jing is stored in the kidneys—its existence cannot be denied simply because it remains invisible.

Finally, two cultivation methods are analyzed: Yuan Taixu's approach of "withdrawing vision, reversing hearing, and returning light for inner illumination" belongs to Yin-spirit cultivation, while Baozhen's concept of "returning to spirit through emptiness and stillness" represents a vacuous misconception. Master Wu points out that neither method can genuinely realize the Dao. Authentic practice must follow the "spirit entering Qi cavity" method transmitted through Zhang Ziyang and Bai Yuchan's lineage, enabling true integration of spirit and energy.

This passage discusses the similarities and differences between the Daoist practice of "turning the light inward" (回光内照) and Buddhist meditation.

Zhongli Quan (one of the Daoist Eight Immortals) spoke of "concentrating the Shen (spirit) into the Qi cavity (炁穴)"—which essentially corresponds to what the Buddha referred to as "the abiding of the mind's eye." Though both traditions use the term "turning the light inward," their meanings differ. Daoist cultivation progresses through three stages:

1. In refining Jing (essence) into Qi (炼精化炁), one turns the light inward to observe the Jing and Qi.

2. In refining Qi into Shen (炼炁化神), one turns the light inward to preserve the Shen.

3. In refining Shen to return to emptiness (炼神还虚), one turns the light inward to contemplate the void.

If one focuses on the wrong stage or becomes attached to the act of inward observation itself, they will deviate from the true path.

Yu Yuwo’s statement—"turning the light inward to observe the breath of supreme harmony (呼吸太和)"—only applies to the stage of refining Jing into Qi, because once one reaches the stage of refining Qi into Shen, attention to breathing is no longer necessary. Zhongli Quan’s teachings specifically address the first stage of refining Jing into Qi.

When someone asked Li Qing’an about the Dao (道), Wu Zi (possibly referring to Wu Shouyang) responded: The Chan (Zen) Buddhist explanation is mere conventional phrasing. The true Dao is formless, imageless, utterly empty, and supremely profound—an ineffable mystery. Even speaking of "conditions" (缘) and "opposing pairs" (对, Buddhist terms referring to subject-object duality) already strays from the essence of the Dao. The moment there is an "external condition" (缘) and a "self that perceives it" (对缘的我), dualistic opposition arises—this is not the realm of the Dao.

Such "conditions" refer to worldly external phenomena, while "the perceiver of conditions" refers to sensory consciousness—both belong to the notion of "self-attachment" (我相). The Buddha taught that as long as any trace of "self-attachment" remains, all is illusory. The true Dao transcends all opposition; even the concept of "oneness" must ultimately dissolve into "nothingness."

During the stage of refining Qi into Shen, the mind must not fixate on any external phenomena—otherwise, one falls into the cycle of rebirth. Even in the earlier stage of refining Jing into Qi, if the mind clings to external objects, the Jing cannot transform. Therefore, the true Dao is the state of non-attachment to any external conditions.

The stage of "refining Shen (spirit) to return to emptiness" in cultivation aims to return to the ultimate state of Wuji (the primordial origin of the universe). Only then can one truly unite with the Great Dao (the Way) and attain the same realm as immortals and buddhas. Throughout history, few have reached this state—how could it possibly be discussed through simplistic dualistic thinking?

Someone asked: The Zuowang Lun (Treatise on Sitting in Oblivion) states that "one should not seek wisdom during meditation, as seeking wisdom disrupts meditative stability, and losing stability prevents the attainment of wisdom." Is this correct? Master Wu replied: This is incorrect. The innate nature of humans inherently possesses luminous, awakened wisdom. When this wisdom radiates outward, it manifests as hearing through the ears and sight through the eyes. If one constantly chases external phenomena without abiding inwardly, true wisdom is lost. This is what Zhang Ziyang, the perfected one, referred to as "leaking the elixir" (the dissipation of Jing (essence), Qi (vital energy), and Shen (spirit) during cultivation).

True wisdom does not come from sensory acuity but from turning the attention inward to return to one's innate nature. At this stage, meditative stability and wisdom are fundamentally one. To seek wisdom separately during meditation is to split stability and wisdom into two distinct things. Those who have truly entered meditative stability naturally possess wisdom—why would they need to seek it separately? This fragmented view contradicts the principles of our celestial immortal sudden enlightenment method, where nature and wisdom are merely different names for the same reality.

Another question: Why must the cultivation of the Golden Elixir (Jindan) always involve the "cauldron and vessel" (the physical and energetic framework of practice)? Master Wu answered: Taking Qian (Heaven) and Kun (Earth) as the cauldron and vessel is the foundational principle of immortal cultivation. Li Qing'an said, "The body and mind are the cauldron and vessel," and further stated that "Qian represents the heart, Kun represents the body." Is this correct? Master Wu pointed out: Qian does not refer to the heart but to the head, as stated in the Yijing (Book of Changes): "Qian is the head, Kun is the abdomen." Only those who have undergone repeated refinement through the upper, middle, and lower Dantian (energy centers) can truly comprehend the mystery of the cauldron and vessel. Li Qing'an's simplistic interpretation of "Qian as heart, Kun as body" is mistaken.

The ancient teaching of "Qian as heart, Kun as body" actually refers to a cultivation method: drawing Yang Qi from the kidneys (symbolized by the Kan trigram) to transform the Yin Qi in the heart (symbolized by the Li trigram), thereby filling the empty center of the Li trigram to create the pure Yang Qian trigram. This is the secret of refining the Golden Elixir during the "hundred-day foundation-laying" stage and the verification process of nurturing the Yang Shen (spiritual body) through the "ten-month gestation" (a metaphor for Neidan (internal alchemy) practice). Li Qing'an's conflation of these concepts is incorrect.

This scripture primarily discusses the concept of the "cauldron vessel" (dingqi) and essential techniques in Daoist Neidan (internal alchemy) practice. It emphasizes that cultivating the Golden Elixir (Jindan) and Spirit Elixir (Shendan) requires correct understanding of the cauldron vessel's position and function, warning against indiscriminately believing various unfounded claims about acupuncture points.

First, it explains that during the Golden Elixir cultivation stage (referring to the 100-day foundation-building phase), the lower Dantian (located in the lower abdomen) should serve as the cauldron vessel. At this stage, the emphasis is on the role of the "Kun body" (physical form) rather than the "Qian mind" (spiritual consciousness), because the mind has not yet attained pure Yang state and requires further cultivation for refinement.

When progressing to the advanced "ten-month spirit refinement" stage, the middle Dantian (heart region) becomes the cauldron vessel, shifting focus to spiritual consciousness beyond the physical domain. The text notes that Qing'an's interpretation differs slightly from Zhang Ziyang Zhenren's theory of "Qian and Kun jointly serving as the cauldron vessel"—a secret transmission in alchemical practice that requires authentic lineage transmission for proper application.

Regarding various claims about the cauldron vessel's location (such as the navel, 1.3 inches below the navel, or above the external kidneys), Master Wu dismisses these as misleading falsehoods. The true Dantian is the field where the Golden Elixir grows, not an acupuncture point for medical treatment.

The distinction between Golden Elixir and Spirit Elixir: The Golden Elixir refers to the true Yang Qi (gold within water) transformed through refining kidney essence (Jing); the Spirit Elixir involves further refining this Qi into spiritual substance. Just as heaven and earth condense Qi to manifest spirituality, the human microcosm follows the same principle. Zhang Ziyang Zhenren's concept of "Qi condensation yielding spiritual illumination" reveals the fundamental principle of nature-life (xingming) cultivation. Human life originates from the merging of parental Qi into singular vital energy, which gradually evolves into form.

Within the tiniest form, there exists a spark of spiritual light, as luminous as a firefly's glow. This radiance gradually manifests rhythmic pulsations resembling breath—as these breath-like movements take form, a complete physical vessel emerges imbued with divine qualities. From this perspective, does life not first require the condensation of Qi (vital energy) before spiritual consciousness can manifest?

The key to attaining the Daoist path of immortality lies in revealing spiritual nature through the condensation of Qi. Originally, Jing (essence) can transform into Qi (primordial energy), but if one prevents Qi from reverting back to Jing, it instead replenishes the fullness of primordial Qi. When Qi transforms into Shen (spirit), the immortal path is achieved—at this stage, one exists purely as spirit, no longer manifesting the form of Qi. Is this not clear evidence of spiritual illumination through the condensation of Qi? This singular spiritual essence, when active, is called the "Primordial Spirit" (Yuanshen), and when quiescent, it is called the "Primordial Nature" (Yuanxing).

Regarding how to replenish primordial Qi, ancient masters taught that one must use essence to nourish essence and Qi to nourish Qi. When a person enters a state of profound stillness, the primordial essence and Qi are on the verge of emerging to be consumed by worldly affairs—this is precisely the subtle moment when primordial essence and Qi begin to flourish. Practitioners do not expend this energy on worldly matters but instead return it to its source, allowing primordial essence and Qi to strengthen by harnessing the external opportunity for growth. This is the principle behind the saying: "The Golden Elixir's inner medicine comes from without." Seizing this moment of energetic emergence and refining it through the microcosmic orbit (a Neidan practice) with precise fire regulation (skillful control in cultivation) constitutes the work of replenishment. By mastering this timing and method, all elements of practice harmonize. Missing this opportunity renders postnatal breath-energy ineffective, leaving prenatal essence and Qi unable to replenish and grow. Without the condensation of Qi to manifest spirit, how could one transcend the mundane and attain sagehood?

Someone once inquired about the mystery of the Mysterious Pass (Xuanguan), the pivotal point in cultivation. Li Qing'an advised that one must work diligently in daily activities—walking, standing, sitting, lying—turning inward to contemplate amidst speech, silence, sight, and sound. Is this correct? True adepts of great cultivation employ sudden awakening methods, unattached to speech or silence, sight or sound—this is called "penetrating the realm." Clinging to these only binds one to worldly delusions—how then could one still seek outwardly?

Our immortal ancestor Li Xu'an stated: "The first stirring of Yang is the Mysterious Pass." The Four Hundred Words on the Golden Elixir also says: "The medicinal ingredients arise from the Mysterious Aperture." The ancients further taught that the Mysterious Pass is not fixed in any single location but refers to the most profound and pivotal moment.

This passage elucidates the essential mechanisms (xuanmiao jiguan) of cultivation, which are not limited to moments of yang qi activation but nevertheless rely on this foundational principle. All cultivation methods contain this core mystery.

For instance, when gathering the medicinal essence (caizhen qi, collecting primordial qi), one must grasp the precise timing and orientation—this constitutes a profound mechanism. In regulating the fire phases (huohou, coordinating breath and intention during practice), advancing requires unwavering progression without regression, while retreating demands complete withdrawal without rash advancement. Acting decisively when appropriate and stopping promptly when necessary—these too embody profound mechanisms.

The mystery of the cauldron and furnace (dinglu, symbolic representations of specific bodily regions in neidan practice) lies in their dual functions: the refinement process (penglian, transforming jing into qi) within the cauldron and the medicinal gathering (caiyao) accomplished in the furnace are both crucial. Consider the ten-month embryonic nurturing (yangtai, prolonged incubation of the sacred embryo) during the stage of refining qi into shen. The initial phase employs active methods to refine shen with qi, where the bathing periods (muyu, gentle nurturing phases) represent profound mechanisms. The latter stage relies solely on wuwei (non-action) for incubation—this too is a profound mechanism.

When the primordial shen is about to manifest, there are specific signs and methods for its emergence. The processes of refining shen, returning to emptiness (huanxu, reverting to original void-nature), and transcending emptiness to reach quiescent extinction (jiemie, ultimate liberation)—all these constitute profound mechanisms. Thus, Master Zhang Ziyang declared: "This mysterious gate (xuanguan yi qiao, the pivotal portal of cultivation) is formed by heaven and earth together," also called "the gate of the mysterious feminine" (xuanpin zhi men, source of creation). Key junctures—the generation of medicinal essence at winter solstice, fire phase regulation, bathing and incubation, embryo formation and liberation—all occur within this mysterious gate.

Those who truly comprehend cultivation's mysteries must realize them through heartfelt practice. Such supremely profound mechanisms can only be grasped through genuine cultivation—mere intellectual understanding without practice can never attain true mastery. Seekers of the Dao should diligently apply themselves.

Someone inquired: "The ancients said 'prolonged mutual reliance of heart and breath achieves supreme samadhi; enduring union of shen and qi attains longevity'—are these statements correct?" Wu Shouyang (a neidan master) replied: "Authentic samadhi and longevity both depend on primordial qi as the foundation for heart-breath interdependence and shen-qi union, not ordinary respiratory qi. Postnatal breathing is illusory and impermanent, subject to birth and cessation."

Another question followed: "Some advocate 'the method of following breath must synchronize with respiration—following exhalation during exhalation, inhalation during inhalation—continuing until breathing naturally ceases.' This resembles the heart-breath interdependence approach to samadhi—is this also incorrect?" The response: "The true breath (zhenxi) of celestial immortality practice lies in natural ascent-descent ultimately reaching non-ascent-descent, which cannot be simplistically described as coming and going. Breathing with clear in-out movement belongs to ordinary people's realm, not the supreme sudden awakening method. Hence it's said ordinary respiration remains confined to the throat."

The true breathing of a cultivator reaches deep to the heels. Those who merely engage in superficial breathing through the mouth and nose are but "corpse-keeping ghosts" (practitioners obsessed with the physical body who fail to attain the true Dao), pointlessly manipulating Qi. Without innate primordial Qi (the inherent life energy one is born with), one cannot achieve the "cessation of outflows" (the state of severing afflictions), and thus cannot attain longevity—ultimately remaining bound to death. Therefore, practitioners must deeply explore the mysteries of primordial Qi before they can truly speak of cultivation.

Regarding the saying that "returning each breath to the root is the mother of the Golden Elixir," the "root" here refers to the gathering place of primordial Qi, the crucial location for refining the Golden Elixir, known as the "Qi cavity" (the energetic core of the Dantian region) or the "land where the medicinal substance is produced." When the Golden Elixir is successfully refined, this becomes the foundation of practice and the base for entering the meditative state of spirit transformation. During cultivation, one gathers the medicinal substances (essence and Qi) here and circulates them through the celestial cycles with proper firing techniques (cultivation methods), ensuring each breath returns to this place. If one truly achieves this return of breath to the origin, the essence, Qi, and spirit (Jing, Qi, and Shen) can "meet as three families," refining the Golden Elixir and forming a millet-sized pearl of immortality. This is the core secret of the "Hundred Days Barrier" (the foundational stage of practice).

The mystery of a true adept's breathing lies in emulating the movement of heaven and earth: the exhalation resembles the opening of Qian (Heaven), while the inhalation resembles the closing of Kun (Earth). This breathing method of Qian and Kun's rotation is far more profound than ordinary breathing through the navel, kidneys, or mouth and nose. As Fan Dezhao said, true internal cultivation means "internal Qi does not exit, external Qi does not enter"—yet this is not achieved by forcibly holding the breath. Without understanding the profound mechanism of breathing, one cannot refine the Golden Elixir in the cauldron and will remain far from the Dao of immortality.

Regarding "fetal breathing" (an internal breathing state resembling that of a fetus) and the saying "Qi returns to the primordial sea," clarification is needed: the primordial sea refers to the lower Dantian (a vital cultivation point three inches below the navel), and the ten-month refinement process (of forming the elixir) does indeed require returning here. However, when cultivation reaches the state where both breath and Qi are forgotten and the spirit abides in the middle field (the middle Dantian), it can no longer be simply described as "Qi returning to the primordial sea." The true "Qi returning to the primordial sea" refers to the return and transformation of primordial essence (innate Jing-Qi).

Primordial Qi (the innate life energy) originates from the Dantian (energy center) and the sea of Qi. In ordinary people, it naturally transforms into acquired reproductive essence. Practitioners, however, employ specific methods to draw it back to the Dantian, where it is refined and gradually strengthened, sometimes in conjunction with ingesting the Golden Elixir (Waidan or Neidan). Hence, the immortal sages say, "When Qi returns to the Dantian, life becomes endless." This refers to the foundational stage of refining essence into Qi over a hundred days, not the later stage of transforming Shen (spirit) akin to the ten-month gestation period. I believe previous explanations of this have not been thorough enough.

Someone asked: In Direct Discussions, Yang Baozhen states, "The rise and fall of Qi in the Three Dantians (upper, middle, and lower key cultivation points) occurs naturally, not through deliberate manipulation." Does this align with the Chan Buddhist idea of "being driven by the twelve double-hours"? Is the view that the celestial cycle operates naturally rather than through human intervention correct?

Answer: This is entirely misleading nonsense! Have you not heard the ancient sages say, "The original Shen (spirit) circulates the River Chariot (a Neidan term for the cyclical movement of Qi and essence) without end"? Master Zhongli Quan also said, "From the Dantian, it ascends directly to the Muddy Pellet Palace (the crown of the head), with the River Chariot revolving hundreds of times." Master Liu Langran likewise taught, "Swallow the nectar of the Hua Pool, and the divine Shen of the Purple Mansion will naturally ascend. Keep the true Qi flowing through the joints, and essence and Shen will naturally flourish and endure." When the immortals of past generations spoke of "natural ascent, descent, and circulation," they referred to the harmonious state achieved through cultivation—not a complete absence of human effort. In ordinary people who do not cultivate, Qi merely flows through ordinary meridians, unrelated to the Three Dantians; their circulation is confined to the Five Viscera and does not constitute a celestial cycle. Only those who can practice the Three Dantians in succession can achieve the ascent and descent of the Three Palaces, and only those who receive the true fire and timing methods from an immortal master can circulate the celestial cycle. Thus, Patriarch Qiu Chuji said, "The celestial cycle follows its own specific path—without true Qi to propel it, it cannot move." Practitioners should take these words to heart.

Someone asked: When Daoist priests debate, they claim immortals surpass Buddhas, asserting that Laozi enlightened Shakyamuni to become a Buddha. Conversely, Buddhist monks argue that Buddhas surpass immortals, insisting that Daoist cultivation requires Buddhist insight to attain truth. Which view is correct?

Answer: Baseless arguments are wrong on both sides, and even well-founded but contentious debates are equally mistaken. In truth, both perspectives have verifiable elements: when Shakyamuni appeared in the world, Laozi did indeed pass through the Hangu Pass to enlighten the border official Yin Xi, who later attained the Dao and composed the Wenzhen Scripture, which has been passed down through generations. This historical account is acknowledged by both traditions.

The historical relationship between Laozi and the Buddha has long been a subject of debate. The text points out that while the legend of Laozi's westward journey to the "flowing sands" (referring to the Western Regions) is widely circulated, neither Laozi nor the Buddha ever personally acknowledged any master-disciple relationship between them. Even Qiu Chuji (known as the Eternal Spring Master), the patriarch of the Quanzhen (Complete Perfection) tradition, made no mention of converting any Buddha or paying homage to any Buddhist figure during his own westward journey to the Snow Mountains in the early Yuan dynasty.

Some worldly monks, seeking to elevate Buddhism's status, fabricated the claim that "the Buddha was born first and converted Laozi"—a mere tactic to compete for followers and patronage. Historical research shows that the Buddha was born in the 24th year of King Zhao of Zhou (1027 BCE), while Laozi was born much earlier, during the reign of King Wuding of the Shang dynasty (around 1250 BCE). From King Wuding of Shang to King Zhao of Zhou, thirteen rulers spanned 274 years, proving that Laozi was in fact born nearly three centuries before the Buddha. It might be plausible to suggest Laozi as the Buddha's teacher, but the reverse—claiming Laozi was taught by the Buddha—completely contradicts historical fact.

The Buddhist scripture Lotus Sutra clearly records that the Buddha once studied profound teachings under a sage named Asita (an Indian ascetic), who possessed the five supernatural powers and was the Buddha's true启蒙 teacher. The scripture also mentions several accomplished sages (such as Narani and Sanavasin) who later converted to Buddhism and became disciples of the Buddha. These accounts confirm that the Buddha did indeed seek guidance from Daoist practitioners—not the other way around.

This passage recounts the lineage transmission of Chan (Zen) Buddhism and the cultivation experiences of several key figures. It first mentions the Venerable Śākyamuni (also known as the Third Patriarch), a native of Central India who was originally the leader of eighty thousand great sages. During his rebirth in the Brahma Heaven, he practiced under the immortal Asita for six kalpas before becoming a disciple of the Fifth Patriarch Dhītika, from whom he received the Treasury of the True Dharma Eye (the core Chan teaching), subsequently becoming the Sixth Patriarch. These accounts are recorded in the Transmission of the Lamp and Five Lamps Merged in the Origin.

The text then enumerates five important Chan lamp records from the Song Dynasty: the Transmission of the Lamp compiled by the Wu monk Daoyuan during the Jingde era (edited by Yang Yi), the Extended Lamp Record compiled by Li Zunxu during the Tiansheng era, the Continued Lamp Record compiled by the Buddha Kingdom's Elder Bai in the first year of the Jianzhong Jingguo era, the Joint Essentials of Linked Lamps compiled by Elder Ming of Jingci Monastery in the tenth year of the Chunxi era, and the Universal Lamp Record compiled by Elder Shou of Lei'an Monastery during the Jiatai era. Later, the great Chan master Li Yinlin of Dachuan found these five lamp records too voluminous and compiled the Five Lamps Merged in the Origin as a synthesis. The Jin and Yuan Dynasties saw further transmissions recorded in the Successive Lamp Record and Lamp of the Mind Record respectively.

The text specifically notes that these Western (Indian) cultivation accounts have no connection to the Eastern (Chinese) tradition. When asked whether similar examples existed in the East, the author cites the case of Chan master Daoguang (from Jizu Mountain in Shaanxi): originally a monk with the dharma name Zixian, he studied successively under Chan masters Xiuyan and Ruhuan. Though he attained profound realization through such kōans as "the sound before the golden rooster crows" and "the perfectly round pancake," reaching extraordinary states, he ultimately discovered these insights couldn't truly liberate him from the cycle of life and death. He lamented that Chan enlightenment was like "drawing a pancake to satisfy hunger"—ultimately mere verbal artifice.

(Note: The "⬤" in the original text indicates illegible characters.)

This passage discusses several key perspectives on Daoist cultivation and debates regarding the phenomenon of "opening the crown gate" (顶门开).

It first recounts the spiritual journey of Shi Tai (style name Dezhi, sobriquet Xinglin), who originally studied Buddhism before becoming a disciple of the Perfected Zhang Ziyang to practice Daoism. The text emphasizes that merely pursuing "reincarnation through soul transference" (投胎夺舍) constitutes an attachment to emptiness. True cultivation requires mastering the mysteries of "reverting the elixir" (还丹, the highest state of Neidan/internal alchemy) through practices like "subduing the tiger and taming the dragon." Cultivation must be rooted in enlightenment—the Buddha taught that one must first sever the root of sexual desire. Although the Golden Elixir (金丹) path prioritizes obtaining the medicinal essence, it must be founded upon illuminating the mind and realizing one's true nature. Attempting Buddhahood by exhausting one's vital essence (精) to achieve enlightenment is impossible; Buddhist scriptures warn this leads to demonic paths. Seeking the great medicine of the Golden Elixir without cultivating mind and nature will ultimately result in flawed attainment.

The text then records a conversation during the Dragon Boat Festival involving Li Xiren. A man claiming to have traveled from north to south asserted his crown gate (Baihui point at the head's apex) had opened—verified by the group. Master Wu countered that crown gate openings have true and false forms, with most claims being false. When Li Xiren remained skeptical, noting how a straight, mobile area could be felt along the head's midline, Wu explained: genuine crown gate openings occur when either the yang spirit (阳神, cultivated pure yang consciousness) or yin spirit (阴神, yin energy body) prepares to exit, bursting through the crown. A true yang spirit possesses six spiritual powers (神通), while a yin spirit has five. Without such manifestations, a softened crown gate is false. The text enumerates these powers: knowing past and future lives across kalpas (宿命通), seeing across vast distances (天眼通), hearing over great spans (天耳通), among others.

This passage examines the distinction between genuine and false manifestations of "opening the crown gate" (a Daoist cultivation term referring to the activation of the Baihui point at the top of the head). Presented in a question-and-answer format, it reveals the characteristics of false spiritual powers:

A practitioner who has reached authentic attainment should possess divine penetration (the ability to transcend spatial barriers) and mind-reading capacity (knowing others' thoughts). If someone visits such a person and the latter cannot anticipate the visitor's identity or purpose beforehand, this proves the absence of such spiritual powers. Without these abilities, any claimed "opening of the crown gate" is naturally false.

Regarding the discernment of genuine versus false crown pulsations: In true crown gate opening, one naturally feels soft pulsations without manual pressure on the head. This occurs only after the cultivator achieves great stability of Shen (spirit) and Qi (vital energy), cessation of breathing, and stillness of pulse. False manifestations come in two forms: first, the natural physiological pulsation resembling an infant's head movement synchronized with breath and pulse; second, artificial pulsation created by temporarily circulating Qi to produce a straight-line throbbing along the crown, which disappears when not actively manipulating Qi.

The text particularly warns about individuals completely ignorant of Qi circulation who employ deceptive techniques to simulate crown gate opening. Authentic crown gate activation involves the Yuan Shen (cultivated higher consciousness) directly penetrating the skull without physical apertures, much like fire passing through water. This metaphor illustrates how genuine spiritual powers transcend material limitations.

This passage discusses two key aspects of Daoist cultivation:

First, it addresses the phenomenon of eye movements during practice. The text clarifies that when one rolls their eyes upward, there may be slight movement at the crown of the head, but this merely involves superficial skin and bone activity, having no connection with genuine "opening the crown" (a physiological transformation occurring at advanced stages of cultivation). Some practitioners deceitfully use such superficial phenomena to mislead beginners. Authentic Dao cultivators must eliminate all cunning thoughts, evil intentions, delusions, and deceptive tendencies to transcend the cycle of rebirth and attain sagehood. Those who indulge in such false cultivation methods ultimately become instruments of deception.

Second, it explains the alchemical principles of "Qi transforming into Jing" (vital energy condensing into essence) and "Jing transforming into Qi." Before age sixteen, the body's primordial Qi (yuanqi, foundational life energy) remains abundant. Thereafter, this Qi begins converting into Jing (vital essence), which can be depleted through excessive indulgence. The essence of Golden Elixir (jindan) cultivation lies in replenishing primordial Qi to restore its fetal abundance. Ordinary people unconsciously transform Qi into Jing through sexual desire—this is "Qi transforming into Jing." Practitioners, however, reverse this process by gathering essence back to the energy center (dantian), using the cyclical firing process (zhouhuo, specific breathing and visualization techniques) to refine Jing back into Qi—the "Jing transforming into Qi" process. Only through maintaining this abundant Qi state can longevity be achieved.

The text particularly emphasizes that authentic cultivation requires properly transforming Jing back into Qi (vital energy) rather than allowing its dissipation—this constitutes the core secret of the immortal path.

Master Wu Chongxu was an accomplished Daoist who attained immortality. In the first year of the Wanli era (1573), he composed this autobiographical account of his spiritual cultivation. Born on the first day of the sixth lunar month in the thirty-first year of the Jiajing reign (1552), his mother, Lady Wang, was a virtuous woman who later passed away peacefully at dusk on the twentieth day of the eleventh month in the thirteenth year of the Chongzhen era (1640), achieving "corpse liberation" (shijie)—the Daoist term for an adept's physical departure while ascending to immortality in broad daylight.

His father, Wu Jianzhai, was a provincial graduate during the Jiajing period who ranked first in the metropolitan examinations in Jiangxi. However, due to interference by powerful officials, he never entered government service and later served as an instructor at the Qingzhou prefectural school in Shandong. Though the family lived in modest circumstances, his father maintained impeccable integrity throughout his life. The text emphasizes how Daoist practitioners are often born into benevolent and virtuous families—a manifestation of karmic retribution, as the saying goes: "When one attains the Dao, nine generations of ancestors ascend to heaven."

Master Wu recounts auspicious signs preceding his birth: his mother dreamed of swallowing a fiery-red pomegranate fruit before the Confucian Temple and later of nine phoenixes encircling her—both profound omens of immortal destiny. He was born at noon on the first day of the lunar New Year at age two (by traditional reckoning), and at six months old, he accompanied his father to Shaoxing, Zhejiang, where the latter took up an official post. When Wu was five, his father was transferred to Weimo Prefecture (modern-day Wenshan region in Yunnan) but later passed away while in office.

At ten, he began studying under his uncle and encountered the seven essential texts by Patriarch Wang Chongyang (founder of the Quanzhen tradition), including the "Chapter on Prenatal Heaven" and "Chapter on Postnatal Heaven." By thirteen, influenced by his uncle, he first awakened to the aspiration of cultivating the Dao and seeking immortality. Through these accounts of familial heritage and childhood experiences, the text reveals the profound karmic origins of Master Wu's spiritual path.

This passage recounts the experiences and insights of a cultivator during turbulent times. With a sincere aspiration to transcend worldly affairs and seek truth, he was inspired by the words of Perfected Ma Ziran: "If you don't cultivate for liberation in this lifetime, then when will you?" This strengthened his resolve to pursue longevity.

At sixteen, he abandoned the pursuit of imperial examinations and official honors. Near his father-in-law's home stood the Lianzhu Immortals Shrine, dedicated to the three Perfected Brothers Fan Dengyun, reputed for their miraculous efficacy. When he sought divine guidance about worldly gains and losses through temple lots, he received the revelation: "Why distinguish between this shore and the other?" This hinted at his need to transcend mundane attachments, foreshadowing his destined connection with the Daoist path.

Later, he resolutely cast aside his Confucian scholar's attire to begin cultivation, but his family then suffered three consecutive years of floods. From the third to sixth lunar months each year, torrential rains brought disaster—homeless refugees wandered the land, crops failed completely. Rather than enjoy comfort during famine, he chose hardship, surviving over a dozen times on wild knotweed roots (a wild plant that grew on riverbanks during Jiangxi's Wanli-era famines, which could be ground into flour for cakes).

During the deluge, he waded barefoot daily through floodwaters to deliver food to starving villagers, until his toes festered and robes stayed perpetually soaked. He lent his family's grain stores to disaster victims without expecting repayment. Like an innocent child willing to suffer loss to help others, this compassionate heart became the foundation of his spiritual practice.

At twenty-five, he encountered his master Cao Huanyang (a lineage holder of Qiu Chuji's teachings, ordained name Changhua, from Wuyang in Nanchang), formally embarking on the path of cultivation.

This passage records the spiritual journeys and insights of several Daoist practitioners, highlighting key considerations in the pursuit of immortality through cultivation:

Master Li Xu'an, a realized Daoist adept renowned in Lujiang County, became the author's teacher in the celestial immortality path. The text specifically warns about a certain Cao Huanyang in Zhenjiang who was annotating alchemical classics (Danjing), cautioning seekers to discern authentic teachings from heretical paths.

The author recounts being born in a government office in Qingzhou Prefecture, where a physiognomist declared him a Buddhist monk in his previous life when he was merely months old. Master Wang Xiong, another enlightened practitioner, taught that spiritual cultivation spans multiple rebirths (kalpas)—while physical forms change, the resolve for enlightenment must remain constant.

The narrative vividly portrays cultivation's hardships: selling ancestral lands during Mid-Autumn Festival to follow the master, watching family wealth dissipate during famines despite noble origins, and receiving the master's elder brother's admonition that privileged youths seldom cultivate with sincerity. These episodes reveal the rarity of finding truly destined disciples.

Particular emphasis falls on distinguishing Waidan (external alchemy using mineral elixirs) from Neidan (internal alchemy refining Jing-Essence, Qi, and Shen-Spirit). The master willingly accepted Waidan gifts but guarded Neidan teachings jealously, demonstrating the superior value of internal cultivation. The author clarifies his pursuit transcends mere alchemical wealth—seeking transcendent immortality through Neidan practice.

Through personal anecdotes, the text crystallizes essential Daoist principles: discerning orthodox from heterodox teachings, transcending material attachments, and prioritizing internal refinement. These accounts embody the core Daoist cultivation philosophy of "valuing inner practice over external pursuits."

This dialogue records the esoteric teachings between master and disciple regarding alchemical practice. The master said: "You show no excessive zeal for alchemy, no craving for wealth or power, your virtue remains unblemished, and your aspirations differ from the commonplace. Therefore, I can transmit to you the methods of Waidan (external alchemy, referring to material-level alchemical practices). Know this - when immortals deliver others, they never teach only Neidan (internal cultivation) without Waidan. Through Waidan practice, one can supplement internal cultivation. You may learn this, but remember - never practice recklessly or transmit indiscriminately."

In the spring of the Renzhi year (a cyclical calendar designation), master and disciple jointly practiced alchemy by the stream behind Western Mountain west of Yuzhang city. They refined mundane materials like lead ore in their pool until the blackness faded to reveal whiteness, ultimately producing true gold. What appeared as two substances actually embodied the ancient saying "one substance containing five colors" - the mysterious matter immortals call "lu" (the refined essence). Here the Five Phases (Wood, Fire, Earth, Metal, Water) were complete, the Four Symbols (Azure Dragon, White Tiger, Black Tortoise, Vermilion Bird) all present. The final white substance the master called "First Transformation into the Mother" (the preliminary alchemical foundation).

The text references Xu Jingyang (Xu Xun, the Jin dynasty Daoist master) who annotated in Bronze Talisman and Iron Covenant that the spiritual writings of Perfected Person Wu Meng (Xu Xun's teacher) state: "From each jin of black lead emerges two liang of white substance; thirty-six jin yields seventy-two liang" - a proportion that indeed proves accurate. The refined substance appears surface-wise like peach blossom petals, internally resembling granules of crushed gold - what adepts variously term white gold, qian gold, or dui gold. This constitutes the authentic lead and mercury (alchemical terms representing material carriers of Yin-Yang energies), the celestial treasure and secret mystery transmitted by immortals.

The master emphasized: "Apart from this refined true lead and mercury, all else remains mundane matter. This substance appears both white and yellow, displaying both hues internally and externally - hence adepts call it the 'Yellow-White Art.' Ordinary people neither hear of nor witness it, naturally remaining ignorant of what 'yellow-white' truly signifies."

Finally, the text notes: "Every alchemical operation relies on this 'dan head' (foundational substance). Only through repeated steaming within the cauldron does it transform into heaven-bestowed lu (alchemical product). Whether during the stages of cooking, gentle nurturing, or 'suckling' (different alchemical phases), this remains fundamental. Only with this can one achieve the golden fluid and returned elixir. Without it, even a century of smelting proves futile, resulting inevitably in 'cinnabar not yet whitened while hair turns white; mercury not yet lethal while the practitioner dies first' - an outcome demanding utmost caution."

This passage elucidates the essential methods of Neidan (internal alchemy, the Daoist practice of refining Jing, Qi, and Shen) and the personal experiences of an adept.

The cultivation of Neidan involves two crucial stages: "transcendence" refers to breaking through from yin energy (symbolized by black) to yang energy (white), while "liberation" signifies advancing further from yang energy until the primordial spirit (Shen) manifests. Without obtaining this Golden Elixir—refined from "lead" (symbolizing primordial Jing)—it is impossible to attain the Dao and achieve immortality.

Practice proceeds through two modes: "hidden advancement" and "visible advancement," both as essential as fermenting yeast is to brewing wine. Hidden advancement involves silently circulating the "divine water" (saliva) and "divine fire" (internal heat), constituting inner refinement. Visible advancement, a higher stage of transcendence, entails the palpable experience of these energies in motion. This method stands in stark contrast to worldly practices.

The author recounts his personal journey: though his master had instructed him for years, he lacked the means to begin until encountering the teaching that "the Great Elixir requires only four ounces to commence." Thus, in the year of Renzi (a specific cyclical year), he resolved to practice, finding every sign of progress aligned with his master’s guidance. Determined to seek the Dao, he sold his land to follow his master on travels, living humbly in an inn in Ningzhou (modern-day Xiushui, Jiangxi), enduring coarse meals and even sharing a woodshed with tigers at night. Despite exhausting his funds and suffering from festering sores, his commitment to immortality never wavered.

He devoted himself wholly to the Dao, eschewing fame and neglecting the study of gunpowder tactics (a crucial military technology of the time). In youth, he had aspired to worldly achievements, but later emulated Zhongli Quan (one of the Eight Immortals, who renounced his marquisate to attain immortality), abandoning all such mundane skills. This account reveals the unwavering faith and arduous cultivation of a true Daoist practitioner.

This passage explains how practitioners must relinquish worldly knowledge and skills to focus on cultivating body and mind. The phrase "seven military texts and eight-foot spears" refers to martial classics of the Strategist School and Shaolin spear techniques—tools for combat. However, those pursuing immortality or Buddhahood must abstain from violent intent, rendering such methods unnecessary.

"Histories and the Five Classics" denote various scholarly texts essential for governing society. Yet cultivators devote themselves to refining their inner nature, no longer requiring these secular studies. "Reversed Dipper and Staff" describes astrological and geomancy practices (Fengshui), but a practitioner’s choice of cultivation sites transcends mundane geomancy, making such techniques irrelevant. "Avian Divination and Battle Formations" pertain to military tactics and strategic divination—all equally obsolete for spiritual seekers.

Later, the text states that after a year of apprenticeship, disciples must constantly inquire about the Dao (the Way) to clarify their resolve. Only then may they petition the Celestial Court, seeking permission from the Purple Tenuity Central Palace (a key Daoist divine realm) to determine if they are destined to receive transmission. Teachings may only proceed with this celestial sanction, as the rules of immortal practice are stringent.

"Submitting Oaths with Tallies" refers to vow-taking rituals. Just as Ma Yu and Sun Bu’er—disciples of Patriarch Chongyang (Wang Chongyang, founder of Quanzhen Dao)—once burned pledge documents, later seekers must likewise submit written oaths to their masters. Here, the text describes directly petitioning the Heavenly Sovereign (Shangdi) to obtain the "tally and seal" (credentials for ascension). According to the Dongshen Jing (Scripture of the Divine Cavern), this credential is vital: without it, the Five Sacred Peaks’ deities will obstruct, water spirits detain, earth officials withhold passage, and celestial gatekeepers bar the heavenly gates. Only with this document may one enter the Purple Mansion (abode of immortals) to pay homage to the Great Dao Lord, after which no divinity may hinder the journey.

This passage describes the arduous journey and devout attitude of ancient practitioners seeking immortality and the Dao. It mentions that to attain the methods of longevity (the Daoist pursuit of immortality), one must be utterly sincere. As the ancient immortal Baopuzi stated, the most essential secrets of longevity could only be transmitted after a blood oath (an ancient solemn ritual of swearing by blood).

Practitioners would walk five li daily to seek instruction from their masters, spending over half of each year's three hundred-plus days in study and inquiry. For fifteen years without fail, they served their teachers diligently, often neglecting meals to the point of enduring stomach pains without noticing. Frequently, their Dao inquiries lasted until dusk before returning home. If the moon rose early, they had light for their journey; if late, they walked in darkness. Family meals were reheated repeatedly as loved ones waited daily by the doorway in anticipation.

On each new and full moon (shuo-wang), practitioners would submit memorials to heaven praying for progress in Daoist methods. Later, during the spring of a jihai year, they erected altars for zhaijiao (Daoist sacrificial rituals) to express gratitude to heaven, earth, and the lineage of Dao-transmitting patriarchs. They also cultivated the "Beheading Impermanence" method (a ritual using fulu/talismans to sever karmic ties to death), engaging in thirty consecutive nights of intensive practice to seek celestial protection.

The text particularly emphasizes that achieving immortality isn't for casual seekers—one must possess xian yuan (the innate affinity for the immortal path), as heaven doesn't elevate the dull-witted. Authentic cultivation demands extraordinary effort and endurance of hardships beyond ordinary imagination to obtain true transmission.

Having thoroughly studied both the path of Daoist cultivation to become an immortal (xian) and the Buddhist path to enlightenment, I have now resolved to attain the highest Daoist achievement of Celestial Immortality (tianxian). Master Xu Lingfu of the Tang Dynasty once said: The crucial opportunity for studying the Dao and seeking truth lies in this very lifetime. If one remains deluded while waiting for future rebirths, where would a better chance be found? If one fails to realize the Great Dao in this life, the opportunity to transcend life and death will be lost forever. Even if reborn, where could one possibly rediscover the true path?

My childhood ailments of asthma and rheumatism were completely cured through cultivation. I recall when Dan-yang Zhenren (Quanzhen patriarch Ma Yu) was practicing on Zhongnan Mountain, he once stayed in a cave-dwelling at Huating where earth qi and fire toxins caused him to vomit blood and suffer breathlessness. Though fellow practitioners suggested eating raw scallions with strong vinegar as antidote, he replied: "Those cultivating the Dao need not seek external remedies for illness—refining one's own vital essence (jing, the supreme treasure) brings natural healing." As the verse says: To harmonize the imbalance of the four elements (earth, water, fire, wind) in the body, one must cultivate the golden elixir and jade nectar (neidan terminology referring to the condensation of jing, qi, and shen).

Even minor progress in cultivation brings joy. Each time I comprehend a single phrase of profound truth, my heart leaps with celebration—this is the fruit of virtuous roots planted in past lives.

Completely relinquish worldly attachments. The so-called "casting aside all worldly affairs" means abandoning every mundane entanglement.

Focus on refining deluded thoughts and selfishness. "Refining the self" means eliminating ego-attachment to realize the state of "no-self," thereby experiencing the bliss of nirvana's deathless tranquility.

If one fails to realize the Dao and attain immortality, this human existence is wasted. I vow to achieve enlightenment in this very life—otherwise, like those before me who seemed to practice yet squandered their lives, what would be the point? Having obtained this precious human form, how could I not use it for immortal cultivation? To do otherwise would be utter ingratitude.

I once pawned my wife's earrings and silver hairpins in urgent need. When my qi-transformation stage (a neidan phase) neared completion and required material support, I had to sell family possessions to sustain practice.

Even my hairnet's silk cord was pawned. Daily necessities were nearly exhausted just to support my master's golden elixir (jindan) refinement. When his household lacked food, I shared my meals; when they needed clothing, I gave my garments—ultimately devoting all family resources to protect the Daoist work, gradually impoverishing our household.

My wife grieved over prolonged separation. While worldly couples seek "lifting the tray to eyebrow level" marital harmony, practitioners must leave home before achieving realization, and after enlightenment, household ties naturally dissolve. How could my lifelong companion not sorrow over my distant journey? What purpose do family reproaches and mockery serve?

This passage elucidates the steadfast attitude of Daoist practitioners in facing worldly misunderstandings, along with the essential principles of cultivating the Golden Elixir (Jindan).

While ordinary people pursue wealth, comfort, and family prosperity, Daoist cultivators deliberately walk the opposite path. Ge Hong (Baopuzi), though born into an official family, abandoned worldly glory to retreat into mountains for alchemical practices seeking immortality, often being regarded as a madman by society. Similarly, Master Wang Chongyang was mockingly called "Hai Feng" (meaning "madman") by his villagers, yet he accepted this title with equanimity. Practitioners frequently endure verbal abuse and even physical assaults, responding with neither retaliation nor resentment—this constitutes a method for refining one's spiritual nature (Xing).

The text reveals the core of elixir cultivation lies in distinguishing "true essence" (Zhen Jing) from "false essence" (Wei Jing): True essence refers to primordial prenatal vitality that transforms into genuine Qi (vital energy), ultimately refining into the yang spirit (advanced Shen); false essence denotes post-natal sexual energy that merely pollutes the physical form. Authentic practice must begin with primordial essence, following the stages of "refining essence into Qi (Lian Jing Hua Qi), refining Qi into spirit (Lian Qi Hua Shen), and refining spirit to return to emptiness (Lian Shen Huan Xu)" to ultimately attain immortality. When essence becomes abundant and Qi reaches fullness, one transcends the shackles of desire, establishing the foundation for Daoist cultivation.

The author discloses having received divine revelations three times from "Celestial Truth" (Tianzhen, heavenly immortals), with his master confirming his qualification for spiritual cultivation. This implies that authentic practice requires genuine transmission and guidance, not blind self-cultivation. The entire passage emphasizes that practitioners must possess extraordinary concentration (Dingli) to endure hardships beyond ordinary tolerance, while mastering the crucial ability to discern truth from falsehood in cultivation.

This passage elucidates the state and principles of cultivation when one attains profound spiritual realization. When Jing (essence) and Qi (vital energy) become abundant, desires naturally cease to arise—this is what we call the "unborn" state. It resembles the Buddha's teaching of "concealing the yin" (referring to the cessation of lustful desires), thereby transcending the bondage of worldly cravings.

When the mind becomes utterly pure, one rises above mundane dust. The text mentions "five dragons bearing the sage to the southern region"—here the south refers to the Li Palace (a Daoist term denoting the heart's corresponding direction). This signifies focusing cultivation efforts on refining the heart-mind through meditation to transform Qi and return to Shen (spirit). If one hasn't yet achieved this "returning to Shen" state—where consciousness is gathered into meditative absorption—continued practice remains essential. Should the spirit remain scattered and unsettled, the path to immortal or Buddha-hood cannot be attained.

At advanced stages of cultivation, breath naturally suspends and blood circulation slows, eliminating the need for nourishment. "Qi suspension" indicates the abundance of genuine Qi that transcends hunger, while "pulse stillness" signifies entering deep samadhi where eating becomes unnecessary.

The text emphasizes filial piety's importance. Even when a cultivator's mother grows elderly, filial duties must be fulfilled—just as the Buddha twice returned to visit his family. Authentic practice never contradicts human ethics; rather, it upholds heavenly principles to perfect virtuous conduct.

Subsequent passages describe an adept's lifestyle: unkempt hair and unwashed face for years, resembling Bai Yuchan (the renowned Southern Song dynasty Daoist) who sat meditating whole nights without washing or cooking, feigning toothache when visitors came. What appears as drunken stupor actually represents profound stillness on the meditation mat.

Tianlaizi (a Daoist figure) states that learning the Dao begins with seated meditation, yet mere empty sitting without genuine skill is like drawing cakes to satisfy hunger—ultimately futile. True cultivation can transcend kalpas (Buddhist term for cosmic time cycles), rendering discussion of pre-birth states unnecessary. When meditative attainment surpasses temporal cycles, one realizes the original face before birth—at which point discussing "the unborn" becomes dualistic conceptualization.

Finally, the text describes the "True Self" state: the primordial Shen (original nature) existing before heaven and earth, indestructible by cosmic dissolution. This "True Self" neither arises nor ceases, transcending both cosmos and kalpas. Clinging to "having self" still binds one to cosmic birth-death cycles, while clinging to "no-self" merges one with cosmic destruction. Only by being both "self" and "not-self" does one attain authentic "True Self." In this ultimate realization, both self and cosmos dissolve into absolute emptiness—the "non-non-non" absolute void.

This passage describes the highest state of attainment in Daoist cultivation. "Non-being beyond non-being" (wuwu yi wu) refers to the ultimate realm that transcends all emptiness, corresponding to what the Daode Jing calls "the mystery beyond mystery" and "the subtlety beyond subtlety."

Only those who reach this state can be called true Celestial Immortals (tianxian), the highest rank of Daoist transcendents. The term "this" here points to one's true original nature. When practitioners attain the state of "non-being beyond non-being," even the concept of "self" disappears, and all phenomena of heaven and earth are perceived as returning to this state of absolute transcendence.

Even when facing the great cosmic kalpa (the Daoist belief in cyclical cosmic destruction and renewal), from the perspective of "non-being beyond non-being," it appears merely as a return to emptiness. Though heaven and earth may perish during these cosmic cycles, to those who have realized "non-being beyond non-being," it appears as simply facing another manifestation of emptiness. This true original nature cannot perish with the destruction of the cosmos, for it eternally abides in the timeless realm of "non-being beyond non-being." Thus, only this state of absolute transcendence represents one's authentic self-nature.