Master Zongxuan's Xuangang Lun: Chapter 33 - Using Existence to Connect with Non-Existence

   A 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?

   I responded: The Dao is extremely empty and void, yet it contains spirit and circulates energy, generating existence from non-existence. Therefore, the vast emptiness and profound darkness are the form of the formless Great Dao. The heaven, earth, sun, and moon are the form of the existent Great Dao. By using non-existence to bind existence, and existence to merge with non-existence, the heaven and earth endure forever, and the immortal sages do not perish. Thus, life is the great virtue of heaven and earth. The reason we perceive the vastness of the six directions and the brightness of the three luminaries is because we have form. If we were to undergo transformation and dissolution, and heaven, earth, and all things ceased to belong to us, then death would be the cruelty of human relations. Therefore, by refining the mortal to become an immortal, refining the immortal to become true, refining the true to merge with the subtle, and merging the subtle with the divine, when the divine merges with the Dao, the Dao becomes my body. Thus, ascending to Yujing, roaming the Golden Palace, having the ability to be and not be, never ending nor perishing, how can it be said that the principle is difficult to last long? If one only considers attaining nature as subtle and does not know that refining the form is essential, such a person is merely a clear, spiritual, and pleasant ghost; how can they compare with high immortals?

   It was asked: Since there were immortals in ancient times, why do they no longer appear? The response was: Pure and turbid streams are different; the true and the mortal inhabit different realms. How can they be seen? Nevertheless, Lingwei returned to Xuan Yuan briefly after a thousand years and has descended frequently to this day. Why say they are no longer seen?

   It was asked: Then who are the immortals of today? The response was: Since the Tang Dynasty, it can be briefly stated. Liu Qingyun ascended in the Shu region, Wei Jun soared like a dragon in Songyang, Dao He shed his body like a cicada at Taiyi, and Dongxuan flew away with his bones in the Ji region. The rest, who hid their traces and retreated from the world, attaining the Dao and rising lightly, are too numerous to record. These are all matters within the scope of hearing and seeing; how can they be falsely denied and obscured? Indeed, those who know the Dao are rare, so those who become immortals are few. The highest sounds do not please the ears of the vulgar. Alas.

Explanation:

 Someone asked: The Dao is originally formless and imageless, but immortals have form. Using existence to connect with non-existence, it is theoretically difficult to last long. How is this more profound than merely cultivating nature and then abandoning the physical body?

 I replied: The Dao is extremely empty and void, but it contains spirit and circulates energy, so it can generate existence from non-existence. Therefore, the vast emptiness and profound darkness are the form of the formless Great Dao, while the heaven, earth, sun, and moon are the form of the existent Great Dao. By using non-existence to connect with existence, and existence to merge with non-existence, the heaven and earth can endure forever, and immortals and sages will never perish. Life is the greatest virtue of heaven and earth. The reason we see the vastness of the six directions and the brightness of the three luminaries is because we have form. If we were to undergo dissolution, then heaven, earth, and all things would no longer belong to us, which would be the cruelty of death upon human relations. Therefore, refining the mortal to become an immortal, refining the immortal to reach the true, refining the true to merge with the subtle, and merging the subtle with the divine, when the divine merges with the Dao, the Dao becomes my body. Thus, ascending to Mount Yujing and roaming the Golden Palace, having the ability to be and not be, never perishing, how can one argue it is difficult to last long? If one only considers attaining nature as subtle and does not understand the importance of refining the form, one will ultimately degenerate into a clear, spiritual, and pleasant ghost. How can such a being compare with immortals?

 Someone asked: If there were indeed immortals since ancient times, why can we not see them now?

 The answer is: Purity and turbidity are completely different; the true and the mortal are not in the same realm. How could it be so easy to see them? Moreover, Lingwei has been an immortal for over a thousand years and still frequently descends to the human world. How can one say they are completely invisible?

 (Note: Lingwei refers to an ancient immortal)

 Someone asked: Who are the immortals today?

 The answer is: Since the Tang Dynasty, it can be briefly mentioned. In the Shu region, Liu Qing ascended. In Songyang, Wei Jun ascended to immortality. He Dao shed his physical body and entered Taiyi. Dongxuan's bones flew to the Central Plains. The rest are hidden and difficult to know; those who attained the Dao and ascended are countless. These are all matters that can be heard and known. How can one insist they do not exist? It is precisely because few know the Dao that even fewer become immortals. Just as good music is not appreciated by the vulgar, it is truly sad.