集 Series
Master Zongxuan's Treatise on the Mysterious Principle
- 01Chapter 1: Morality from 'The Xuan Gang Lun' by Mr. Zongxuan
- 02Chapter 2: Yuanqi (Primordial Qi) from "The Treatise on the Mysterious Outline" by Mr. Zongxuan
- 03Chapter 3: The True Essence of the Treatise on the Profound Principles by Mr. Zongxuan
- 04Chapter 4: Tian Bing (Heavenly Endowment) from The Xuan Gang Lun by Master Zongxuan
- 05Chapter 5: Nature and Emotions of the Treatise on the Profound Outline by Mr. Zongxuan
- 06Chapter 6 of Mr. Zong Xuan's Xuan Gang Lun: The Chapter on Transcending Motion and StillnessOriginal Text: The Dao, being the utmost non-being, gives birth to Heaven and Earth. Heaven is in motion, yet the North Star remains unmoved, its vital energy unimpaired. Earth is still, yet the eastern flow never ceases, and the clouds it generates never exhaust. Thus, stillness is the heart of Heaven and Earth, and motion is the vital energy of Heaven and Earth. The heart is still while the vital energy moves; this is why Heaven and Earth cover and support without limit. Therefore, those who understand the Dao, though soaring beyond the universe, have a heart that is always tranquil. Though resting within the smallest space, their vital energy moves naturally. Thus, if the heart is not tranquil, one cannot align with the Dao; if the vital energy does not move, one cannot sustain the form. The preservation of form and alignment with the Dao constitute the virtue of Heaven and Earth. Hence, one who moves without being aware of moving transcends motion. One who is still without being aware of stillness emerges from stillness. Therefore, for one who transcends motion, the Yang cannot be deduced. For one who emerges from stillness, the Yin cannot be shifted. Neither Yin nor Yin can change them,
- 07Chapter 7 of 'The Xuan Gang Lun by Mr. Zongxuan': On the Identity of Existence and Non-ExistenceThe Dao encompasses the numbers of billions, yet is not great...
- 08Chapter 8: Transforming Customs in the Xuan Gang Lun by Mr. Zongxuan
- 09"The Master Zongxuan's Treatise on the Profound Outline": Chapter 9, on the Root and BranchesOriginal Text: Benevolence, righteousness, propriety, and wisdom are the grand principles of imperial politics. Yet why does the Daoist school alone claim that one should abandon benevolence and righteousness, and treat propriety and wisdom lightly? This is because the Dao emphasizes the root...
- 10Mr. Zongxuan's Theory of Profound Outlines: Chapter 10 on Establishing Teachings Through Divine Principles
- 11Master Zongxuan's Treatise on the Profound Outline: The Chapter on Orderly Learning, Chapter 11Although the Dao has no fixed form, the study of it follows a specific order. Thus, one begins with Zhengyi, proceeds to Dongshen, rests in Lingbao, and culminates in Dongzhen. All these stages take supreme stillness as their foundation, refined contemplation as their method, fasting and abstinence as their duty, and compassion and kindness as their priority. Therefore, without supreme stillness, the spirit cannot consolidate; without refined contemplation, the connection is not thorough; without fasting and abstinence, the True Ones do not respond; and without compassion and kindness, the work cannot be accomplished. When the spirit consolidates, the connection is thorough, the True Ones respond, and the work is accomplished, this is called ascending the steps to the rank of the Initial Immortal. Then, through breathing exercises to refine the internal stores, and guiding movements to harmonize the body, one refreshes the spirit with sacred texts and nourishes the bones with jade-like nectar. All of this follows the master's instructions and delves into the profound mysteries. Consequently, the qi and fluids flow smoothly, and the form and spirit unite. There is no need for golden elixirs or jade fungi; one can await the arrival of the cloud chariot and feathered canopy. If one solely regards inhalation and exhalation as wondrous, flexion and extension as essential, herbal medicines as the task, and miscellaneous arts as beneficial, this can be described as knowing how to nourish the form but not knowing how to treasure the spirit. Those who do not treasure the spirit, even if their lifespan equals that of turtles and cranes, will ultimately have no hope of achieving immortality.
- 12Mr. Zongxuan's Theory of Profound Outlines: Chapter 12 - Yang Prevails Leads to Immortality
- 13"Zongxuan Xiansheng Xuangang Lun": Chapter 13 - Xu Ming He YuanThe Dao does not desire a deliberate mind; when there is a deliberate mind, true qi does not gather.
- 14Master Zongxuan's Treatise on the Profound Outline: Chapter 14 - Refining Yin with YangYang is fire, Yin is water; ice and charcoal do not coexist in the same vessel, and victory and defeat find their respective归宿. The Dao and the世俗 reverse their natures, and each person has their own method of refinement. The masses refine Yang with Yin, while the Daoists refine Yin with Yang. Refining Yang with Yin leads from vigor to old age, decline, extreme old age, illness, and death. Refining Yin with Yang leads from old age back to infancy, turbidity to clarity, decline to vigor, bulk to essence, illness to harmony, and premature death to longevity, gradually aligning with the True Dao and attaining immortality. Therefore, if even a hair's breadth of Yang remains unexhausted, one does not reach death. If even a trace of Yin remains unextinguished, one does not attain immortality. The immortal transcends to extreme Yang and aligns with the True, while the deceased sinks into extreme Yin and becomes a ghost; this is called following one's kind. Thus, embracing primal harmony and holding fast to pure unity, exhaling the old and inhaling the new, bending and stretching to guide the flow, concentrating thoughts and maintaining silence, and living freely without desire, one strives to use the spiritual Yang to refine and transform the stagnant Yin energy, making the interior and exterior empty and white, perfectly merging with the ultimate truth. Those who persist in this practice, how far is immortality?
- 15Master Zongxuan's Treatise on the Profound Outline: Chapter 15 - Form Moves, Mind Remains StillWhen the form moves but the mind remains still, and the spirit is concentrated while the traces shift, this is non-action (Wu Wei). When one lives in leisure but the spirit is disturbed, or remains silent and respectful yet the mind wanders, this is action (You Wei). Non-action leads to order, while action leads to chaos. Although non-action is the easiest thing, it cannot be achieved by those who are not perfectly enlightened. Heaven and Earth practice non-action during the day and during the night; non-action is one, yet order and chaos differ. Why is this? Daytime non-action brings brightness, so the myriad Yang energies appear while the Yin energies lie hidden. Nighttime non-action brings darkness, so the Yin energies prevail while the Yang energies cease. Therefore, when the ruler is bright and practices non-action, the loyal and virtuous advance, the treacherous and deceitful hide, and the world is governed well. When the ruler is dark and practices non-action, the loyal and virtuous conceal themselves, the treacherous and deceitful take office, and the world falls into chaos. Thus, the enlightened practice non-action with wisdom, while the obscured practice non-action with confusion. Wisdom connects with the Dao, while confusion aligns with material things. The Dao and material things both practice non-action; how can they be considered the same? Therefore, although the Perfect Man values non-action, he must not fail to examine it. To examine and then practice non-action is truly non-action.
- 16The Master of Zongxuan's Treatise on the Profound Principles: Chapter 16 - Clarity of Spirit and Calmness of WillFor the advanced practitioner, there are times when high spirits are projected far and wide, and one is joyfully immersed in the realm of self-sufficiency, feeling that one can connect with true immortals and ascend to the heavens. This is the state of the king of spirit. Although it is called the 'king of spirit,' one must still fear that the harmonious yang energy will be dissipated, allowing yin and evil energies to take advantage. One should enter a quiet room, calm the mind, suppress arising disturbances, and maintain silent, focused unity. In this way, the spirit will not scatter, and the yang spirit will remain whole. Be cautious not to indulge in feelings of joy and comfort, lest they invite yin and evil energies. The ancients said that when joy passes, sorrow comes, and when yang declines, yin prevails. If there are times of restlessness and vexation, this is because the various souls within the form are being refined by the qi of the yang spirit, and the accumulated stagnation of the yin corpse is about to dissipate, thus disturbing the truth in the Crimson Palace. One should enter a room to contemplate quietly, maintain unity and grasp firmly, stir up the turbid dregs, wait until the spirit is clear and the qi is calm, then reflect on oneself, repent of faults, and strive for self-renewal, thus turning toward the path of emptiness and stillness.
- 17"Zongxuan Xiansheng Xuangang Lun": Chapter 17 - Clear Conduct and Chaste MindConduct should be clear, mind should be chaste. Speech should not exceed conduct, and conduct should not shame the mind.
- 18Mr. Zong Xuan's Theory of Profound Outlines: Mortal Is Chapter 18What the Dao most abhors is lust, killing, and secret treachery. These are indeed easy to avoid. But minor joys and angers, and judgments of right and wrong regarding things, are common human emotions, making them hard to prevent.
- 19Master Zongxuan's Treatise on the Profound Outline: Chapter 19 - Benevolence, Clarity, Chastity, and TranquilityThose who are benevolent, clear, chaste, and tranquil, broad-minded, and outstanding are all beings who have received the qi of heaven and humanity, descended into birth to aid the times and benefit all things. Accumulated merit and practice...
- 20Mr. Zongxuan's Xuan Gang Lun: Chapter 20 on Meritorious Deeds and Correcting FaultsMeritorious deeds should be kept hidden, while faults should be made manifest. When deeds are kept hidden, they can be preserved; when faults are made manifest, they can be eradicated. If deeds are not preserved and faults are not eradicated, how can one's name be inscribed in the registers of immortals? How can longevity be hoped for? However, merit does not lie in its magnitude, but in rescuing those in need when encountered. Faults do not lie in their smallness, but in recognizing errors and correcting them. There is no need to rush into establishing merit or to toil in correcting faults. The key to correcting faults is to amend them and not repeat them; the key to establishing merit is to act consistently without growing weary. This is called renewing one's virtue daily, and thus receiving heavenly blessing. In such a case, why is it necessary to wait for the Eight Festivals and the Three Origins to speak of merit and repent for faults? The divine beings observe clearly, and this should naturally become a habit. Furthermore, when repenting for faults and praying, one must be sincere and focused, directing one's heart and mind toward the Three Pure Ones as if standing before the Golden Palace. There is no need to bow or prostrate, nor to recite words. If one merely adds bowing, kneeling, and chanting ordinary texts, it can be said to show small kindness to others, but it is not truly a grand plan of sincere gratitude and repentance.
- 21The Master Zongxuan's Xuan Gang Lun: Chapter 21 on Restricting Evil and Promoting GoodThe essence of Yang is called Hun and Shen, while the essence of Yin is called Shi and Po. When Shen prevails, it results in goodness; when Shi is strong, it results in evil. Restricting evil and promoting good leads to order, while forgetting good and indulging in evil leads to chaos. If order persists for a long time, naturally Shi is extinguished and Po is refined; if chaos persists for a long time, Shen will depart and Hun will dissipate. Therefore, when Shi is extinguished
- 22Mr. Zongxuan's Xuan Gang Lun: Chapter 22 - Emptying the Will with WhitenessThe spiritual soul loves purity, while the corpse soul loves filth. If one constantly strives to empty and whiten their will, and cleanse their form like snow, then the spiritual soul will be joyful and healthy, and the corpse soul will be refined and extinguished. When the spirit is healthy and the corpse is extinguished, one becomes increasingly clear and fresh. Although this may not lead to flight into the heavens, one must still be able to become an immortal. Furthermore, those who feel sorrow and resentment are companions of Yin. Those who are joyful and content are companions of Yang. Thus, when the heart is sad, Yin gathers; when the will is joyful, Yang disperses. Only by being neither sad nor joyful, and practicing tranquility and non-action, can one be called 'Yuanhe'. Without achieving Yuanhe, one cannot be considered to be cultivating the Dao.
- 23"The Treatise on the Mysterious Outline" by Mr. Zongxuan: Chapter 23, Entrusting the Mind to the Course of NatureThe eye finds beauty in glamour, and the heart values fame. The body desires light and fresh adornments, the mouth craves rare and exquisite flavors, the ear delights in melodious and beautiful sounds, and the nose enjoys fragrant aromas. These six are all detrimental to virtue and damaging to nature, merely destroying one's spiritual root. Therefore, if they exist, one should distance oneself from them; if they do not exist, there is no need to seek them. Only clothing and food are essential to human life, and they are also a minor flaw for those devoted to the Dao. However, one should entrust the mind to the course of nature, and there will be no lack of what is needed. Moreover, when Heaven and Earth created beasts and birds, they covered them with feathers and provided them with insects and grains; how much more so for humans? One must forget one's desires and let nature take its course. Explanation: The eyes like to look at beautiful things, the heart likes to obtain fame, the body likes to wear beautiful clothes, the mouth likes to eat rare delicacies, the ears like to hear melodious sounds, and the nose likes to smell fragrant aromas. These six are all detrimental to virtue and damaging to nature, destroying one's spiritual root. Therefore, even if they exist, one should stay away from them; if they do not exist, one should not seek them. Clothing and food are human needs and also a flaw for cultivators. However, this should follow nature, and one should not deliberately avoid eating or wearing. Moreover, Heaven and Earth provide animals and birds with feathers and allow them to eat insects or plants; how much more so for humans? The key is to forget one's desires and let nature take its course.
- 24Mr. Zongxuan's Xuan Gang Lun: Chapter 24 on Void Condensation and Quiet RestAwakening aligns with Yang, sleep merges with Yin. Frequent awakening strengthens the Hun, prolonged sleep strengthens the Po. Strong Hun leads to life, strong Po leads to death. If one nourishes primordial harmony, clears desires, and makes the spirit clear and qi fresh, reaching a state of not sleeping day or night through void condensation and quiet rest, there is no goodness that can surpass this.
- 25Mr. Zongxuan's Xuan Gang Lun: Chapter 25, Meeting the Principles of Heaven
- 26"Zongxuan Xiansheng Xuangang Lun": Chapter 26 - Revering the Divine WaySomeone asked: People have good and evil; do the Heaven and Earth deities know all of it?
- 27Master Zongxuan's Treatise on the Profound Outline: Chapter 27 - Cultivating Nature and Condensing the Spirit
- 28Master Zongxuan's Treatise on the Profound Outline: Chapter 28, The Dao is Contrary to the Vulgar
- 29Mr. Zongxuan's Xuangang Lun: Chapter 29 on Specializing in the Ultimate DaoSomeone asked: In ancient times, there were many who studied to become immortals, but very few who attained the Dao. Why is this? I replied: Of a thousand ordinary people who study the Dao, only one truly understands it. Of a thousand who understand it, only one resolves to follow it. Of a thousand who resolve to follow it, only one specializes in it. Of a thousand who specialize in it, only one persists diligently over a long period. Thus, there are many scholars but few who succeed. If those who understand the Dao can sever worldly ties, those who sever worldly ties can resolve their will, those who resolve their will can specialize in their practice, and those who specialize can persist diligently, there is no one who studies without attaining success.
- 30"The Xuan Gang Lun of Mr. Zongxuan": Chapter 30 on the Value of Longevity
- 31Mr. Zongxuan's Theory of Profound Outlines: Chapter 31 - The Dao Has No Discarded ThingsSomeone asked: All things arise from the Dao, and the Dao does not discard any things. Why do those who attain the Dao live long and spiritually, while those who lose the Dao perish? I replied: Dragons and fish are both nurtured in water...
- 32Master Zongxuan's Treatise on the Xuan Gang: Chapter 32 on Clarifying Selection and RejectionSomeone asked: Immortals are the utmost beauty in human life, while death is the utmost evil. Yet gentlemen of all ages have known this, yet those who follow worldly customs are numerous, and those who practice immortality are few. Why is this? I replied: There are two reasons. First, the qi one inherits is not lofty, so the aspirations one harbors are difficult to broaden. Thus, one is immersed in immediate affairs, forgetting long-term vision, overwhelmed by fame and reputation, blinded by desires and cravings, ultimately bound and subdued by the net of the world, never stepping into the realm of truth. Second, although one inherits a lofty and distant qi, with a spirit that is elegant and outstanding, the merit of benefiting others and the world is not yet complete, and the path to becoming an immortal is still far. Therefore, one hesitates regarding worldly honors and ranks, unable to break free from the emperor's hanging [threat/reward]. If one's past merits are already established and one's name is entered in the Cinnabar Terrace, then one transcends traces and cuts off dust, and worldly things cannot burden one. Another asked: Must an immortal have an immortal bone? Without such a bone, one cannot learn the way of immortality. How should this be understood?
- 33Master Zongxuan's Xuangang Lun: Chapter 33 - Using Existence to Connect with Non-ExistenceA question was asked: The Dao is originally formless, while immortals value having form. Using existence to connect with non-existence, it is difficult for this principle to last long. How does this compare to the subtlety of one who attains nature and abandons form?