Supreme Jade Emperor Heart Seal Wonderful Sutra#
The "Supreme Jade Emperor Heart Seal Wonderful Sutra" is a Taoist scripture. Lü Zu said, "Only cultivating nature and not cultivating destiny is the first illness of practice; only cultivating ancestral nature and not cultivating elixir makes it difficult for the yin spirits to enter the sacred realm for countless eons." This sutra is the method of cultivating destiny.
Introduction#
The "Supreme Jade Emperor Heart Seal Wonderful Sutra," also known as the "Supreme Jade Emperor Heart Seal Sutra," is abbreviated as the "Jade Emperor Heart Seal Sutra" or "Heart Seal Sutra." The "Jade Emperor Heart Seal Sutra" is a classic that Taoists recite daily as part of their practice; it is the path of cultivation and the method of "destiny cultivation." According to the teachings in the sutra, diligent practice brings small benefits to body and mind, and great benefits lead to enlightenment and ascension to the true realm. Reciting and holding it without retreat not only opens up wonderful principles and gradually realizes the true meaning but also connects with the high true saints and enhances Taoist power.
Content#
Three superior medicines, spirit and qi essence, hazy and indistinct, deep and obscure.
Preserving the void while guarding the substantial, accomplished in an instant, returning wind mixing, a hundred days of spiritual work.
Silently facing the Supreme Deity, ascending in a cycle of twelve years, the wise easily comprehend, while the ignorant find it difficult to practice.
Treading on heavenly light, breathing nurtures clarity, entering the mysterious and the feminine, as if lost or present.
Endlessly continuous, firmly rooted, each person has essence, essence unites with spirit.
Spirit unites with qi, qi unites with truth; without attaining truth, all is mere strong naming.
Spirit can enter stone, spirit can fly form, entering water without drowning, entering fire without burning.
Spirit depends on form for life, essence depends on qi for fullness, neither wilting nor decaying, pines and cypresses remain green.
Three essences, one principle, wonderfully ineffable; when gathered, there is existence; when dispersed, there is nothing.
The seven orifices are interconnected, each orifice is bright; the holy sun and holy moon illuminate the golden court.
Once attained, it is eternally attained; the body naturally becomes light, the Great Harmony overflows, bones dissolve into cold jade.
Obtaining the elixir brings spirit; not obtaining it leads to decline; the elixir is within the body, neither white nor blue.
Reciting it ten thousand times, the wonderful principle becomes self-evident.
Heart Seal#
"Heart Seal" means to imprint the Tao with the heart and to imprint the heart with the Tao, imprinting nothing to imprint, heart having no heart. When the heart is imprinted on affairs, the essence must be chaotic; when the heart is imprinted on objects, the essence must be indulgent. In the absence of imprinting and the absence of heart, the heart comes from no dwelling, imprint comes from no essence; one spirit is not lost, good fruits reach the body. People inherently have hearts but lose them; if one can imprint and does not lose the loss that is not their loss, then one can have a heart; abandoning what is abandoned allows for potential imprinting. Thus, knowing the heart is knowing the imprint. Knowing the imprint is knowing that the heart is not the heart. Knowing that it is not the heart is knowing that there is an imprint that is not an imprint. Imprinting does not imprint, the heart has no heart; true spirit, true qi, unite with my true essence; one source, three essences, is imprint and is heart. Gather emotions and intentions, forget seeing and hearing. Three years of nurturing, ascending in a cycle, such is the true path, named attaining the true heart; once the true heart is attained, all seven orifices become spiritual.
The Heart Seal Sutra elucidates the profound mysteries of the ultimate path, revealing the roots of life and nature. It is the true path to ascension, a ladder for crossing the world. If scholars can grasp its principles and understand its words, exhaust the spirit to know transformation, and delve into the mysterious to enter the wonderful, knowing the heart as the root of the body, nurturing without loss; do not block or close, the four gates are bright, the heavenly universe is stable, the empty room generates white, the heart is the imprint, the imprint is the heart, heart and imprint merge, penetrating up and down, like the moon appearing on the river, like stars contained in the sea, true emptiness shines, one nature transcends, not knowing who is heart, who is imprint; until both heart and imprint are forgotten, spirit and Tao return to their natural innocence, then the wonder of the heart imprint is obtained from oneself.
"The seven orifices are interconnected" describes the experience after enlightenment, where the senses can be mutually used, or even know and see external things without the senses. This experience after enlightenment is also recorded in pre-Qin texts. In "Liezi: Huangdi," it narrates the enlightenment of Liezi nine years after studying the Tao, where ears, eyes, mouth, and nose are indistinguishable, similar to what this sutra describes: "From my affairs, the Master is like a friend; three years later, the heart does not dare to think of right and wrong, the mouth does not dare to speak of benefits and harms, only then does the Master glance at me. Five years later, the heart thinks of right and wrong, the mouth speaks of benefits and harms, the Master then smiles at me. Seven years later, from the heart's thoughts, there is no right or wrong; from the mouth's words, there is no benefit or harm, the Master then invites me to sit together. Nine years later, the thoughts of the heart are horizontal, the words of the mouth are horizontal, and I do not know whether my right and wrong are benefits or harms; I do not know whether the Master is my teacher, or the friend is my friend, internal and external advance, and then the eyes are like ears, ears are like nose, nose is like mouth, no difference at all, the heart condenses and the form releases, bones and flesh merge. Unconsciously leaning on the form, stepping on the feet, following the wind east and west, like dry leaves and shells, not knowing whether the wind carries me or I ride the wind?"
Also, in "Liezi: Zhongni," it records the enlightenment of Kang Cangzi, which has a similar state, and the stages of enlightenment described coincide remarkably with the stages of internal alchemy, now recorded below: "Lao Dan had a disciple named Kang Cangzi, who obtained the way of Dan and could see with his ears and hear with his eyes. The Duke of Lu was greatly surprised and sent high officials to treat him with respect. Kang Cangzi responded to the invitation and arrived, and the Duke of Lu humbly asked him. Kang Cangzi said: 'What is transmitted is false; I can see and hear without using ears and eyes, but I cannot change the use of ears and eyes.' The Duke of Lu said: 'This is extraordinary. What is the way? I wish to hear it.' Kang Cangzi said: 'I unite with the heart, the heart unites with qi, qi unites with spirit, spirit unites with the void; its existence is only a sound, though far away in the eight wildernesses, it is near at hand; whatever comes to me, I must know. I do not know whether it is my seven orifices and four limbs that feel, or my heart and abdomen and six organs that know; it is only self-knowledge.'" What Kang Cangzi said about "uniting with the heart, the heart uniting with qi" is quite similar to the "refining essence into qi" stage of internal alchemy; "qi uniting with spirit" resembles the "refining qi into spirit" of internal alchemists; "spirit uniting with the void" refers to the "refining spirit and returning to the void" spoken of in internal alchemy. The "Liezi" of the pre-Qin period and the internal alchemy texts after the Tang and Song dynasties are separated by a vast time, yet the stages of cultivation described align perfectly.
Explanation#
1. Three superior medicines, spirit and qi essence.#
Superior medicine refers to the highest quality medicine, not ordinary drugs. The superior medicines "spirit," "qi," and "essence" discussed in this sutra are not the spirit of thought, the qi of breath, or the essence of sensation, but rather the original spirit, original qi, and original essence. The original spirit is the lord of thought, the original qi is the mother of breath, and the original essence is the long-term essence. In heaven, the spirit symbolizes the sun, qi symbolizes the Big Dipper, and essence symbolizes the moon. On earth, the spirit corresponds to fire, qi corresponds to earth, and essence corresponds to water. In humans, the spirit carries nature, qi carries essence, and essence carries destiny. The spirit floats while essence sinks, and qi resides between floating and sinking. If essence does not leak out, the original qi merges; if the original qi merges, the original spirit is at ease. When the three are solid, the cauldron gradually completes; when the cauldron is complete, one can speak of cultivation.
In terms of a person's physical life, without spirit, qi, and essence, one cannot survive. Therefore, it is said that a person's health and wisdom cannot be separated from the maintenance of these three. Among the three, essence is the foundation. The "Huangting Jing" states, "Accumulating essence and qi to achieve truth"; essence is the liquid substance within the body, including the liquids in various organs. Qi consists of the air we breathe and the vapor formed by the fire's heat. Spirit is the subtle and invisible essence of qi, yet it is real; hence it is said, "When essence and qi are sufficient, spirit flourishes." When these three operate within the body, one does not die. When they are vigorous, one is strong; when they are diminished, one becomes frail and ill. Therefore, these three are called superior medicines. Some say: medicine must be taken to achieve its effects; how can this life substance, likened to medicine, be taken? The "Heart Seal Sutra" discusses how to take it, and taking this superior medicine will lead to extraordinary methods of attaining sanctity.
2. Hazy and indistinct, deep and obscure.#
Chapter 21 of the "Tao Te Ching" states: "The Tao as a thing is only hazy and indistinct; indistinct and hazy, there are images within; hazy and indistinct, there is substance within; its essence is very true, and there is faith within." Hazy refers to the pivot of spirit and qi; deep and obscure refers to the womb of true essence. This unity of the three is the root of the Taiji, the governor of the pre-heaven, known as the mysterious unity of the Tao, nurturing the mysterious division of the original, the source of the sun and moon's distinction, and the origin of heaven and earth's birth.
Hazy refers to seeming to come and not come, being somewhat present and somewhat absent; deep and obscure refers to being profoundly unfathomable. These signs can only be experienced in "extreme emptiness" and "guarding stillness." They are fleeting. To reach extreme emptiness and stillness, one must go through the hazy and deep state. In this state, spirit and qi intermingle and enter a state of chaos. In chaos, one is dim and silent, not recognizing or knowing. One discards the thoughts of the spirit, the desires of joy, anger, sorrow, and happiness, and the great qi of transformation comes and goes, breathes in and out, gathers and releases, opens and closes, all can be experienced at this moment. At that time, the scene truly has an upper and lower flow with heaven and earth. Therefore, hazy and indistinct, deep and obscure is indeed the necessary path for transcending and entering the sacred in the study of immortality. The images in haziness and the essence in obscurity are also what the elixir texts refer to as the pre-heavenly one qi, called medicine. Thus, this kind of medicine is entirely a mixture of spirit, qi, and essence; it arises from haziness and obscurity; hazy and indistinct, deep and obscure arise from adjusting the breath, gradually becoming fetal breath, absorbing the pre-heavenly qi, which is the method of taking the elixir of longevity.
3. Preserving the void while guarding the substantial, accomplished in an instant.#
The "Tao Te Ching" states: "The void is called the beginning of heaven and earth; the substantial is called the mother of all things." The beginning is the Tao, from which the spirit derives; the mother is virtue, from which qi derives, the root. The void is easily empty, the substantial is easily material. Preserving the void gives rise to emptiness, guarding the substantial leads to material transformation; when reversed, the mysterious orifices are the same as the profound, and the existence and non-existence enter each other. Accomplished in an instant refers to the moment of transformation returning to unity, refining essence to create the path of earth immortals.
Preserving the void means reaching emptiness, where no thought arises, and the true is born. Guarding the substantial means the heart and breath depend on each other, reaching the state of haziness and obscurity. The essence and images in haziness and obscurity are the wonderful existence in true emptiness. The so-called guarding the substantial means guarding the essence and images in this haziness and obscurity, discovering the wonderful existence in true emptiness. However, guarding is not a conscious intention; if there is intention, it is not natural and without purpose, but rather to guard without guarding. Therefore, preserving the void is to guard the substantial. If one cannot preserve the void, one cannot guard the substantial; the two, void and substantial, are indeed one. Accomplished in an instant means that when the wonderful existence arrives, the whole body is harmonious, blending and comfortable, indescribable. This scene is achieved in an instant. The so-called accomplishment refers to the realization of this scene. The longer the void is preserved, the more vigorous the wonderful existence becomes, and the more extraordinary the scenes within the body.
Preserving the void is what the "Wuzhen Pian" refers to as "seeking existence in haziness." Guarding the substantial is what the "Wuzhen Pian" refers to as "seeking true essence in obscurity."
4. Returning wind mixing, a hundred days of spiritual work.#
Wind begins in the void, takes form in the substantial, and rides on water, fire, earth, and wood. Returning is called returning. When wind meets fire, it becomes swift; it can fan the fire or extinguish it; the wind that fans the fire is favorable, while the wind that extinguishes it is adverse; when wind meets earth, it can dry the earth or moisten it; when wind meets wood, it can scatter the wood or uproot it; when wind meets water, it can agitate the water or drain it. Returning wind causes fire, wood, earth, and water to return and give rise to metal. Mixing is unity. A hundred days means the qi is solidly established. This is the path of refining qi and forming the fetal immortal.
A person's breath is like a bellows blowing air; thus, the qi of breath is the wind. Once the breath is adjusted, qi merges with spirit. Spirit is fire; returning wind mixing refers to the wind of returning breath, mixing with the fire of the heart and spirit. When wind and fire mix, spirit and qi mix. When spirit and qi mix, spirit becomes lively due to qi, and qi flourishes due to spirit. If one can return wind mixing every day for a hundred days, the results will surely be effective. The so-called effective results refer to the completion of the foundation of destiny cultivation.
5. Silently facing the Supreme Deity, ascending in a cycle of twelve years.#
The Supreme Deity resides high in the cave of the original; this is what the "Can Tong Qi" refers to as "the divine resides above." Facing means serving below and returning to the original. Silently means returning light to illuminate brightness. A cycle of twelve years is the extreme of the lunar months. Ascending means moving to the upper garden. This is the path of refining spirit and transformation, the way of ascending immortals. Practicing the three vehicles gradually leads to unity.
The Supreme Deity, according to Chen Yingning's explanation, refers to both the tangible and the intangible Supreme Deity. The tangible Supreme Deity is the body of the Supreme Deity. It is like the earthly emperor in the hearts and minds of people, but with virtue, divine powers, and wisdom differing from earthly emperors. This Supreme Deity is equivalent to the reward body in Buddhism. Many deities referred to as the Supreme Deity in Taoism, such as the Heavenly Supreme Deity, Jade Emperor, Jade Void Supreme Deity, Five Elders Supreme Deity, and Xuan Tian Supreme Deity, etc., although they have many names, can actually be said to be manifestations of one Supreme Deity. This is equivalent to the incarnations spoken of in Buddhism. The Confucian classics also mention the Supreme Deity, such as: "Only the Emperor Supreme Deity descends to the people below," "The Supreme Deity is with you, do not have a divided heart," etc. Although this seems to refer to the ruler of the universe, Confucianism originates from Taoism, and the Supreme Deity in Confucianism and Taoism has the same meaning. As for the formless Supreme Deity, it refers to the entirety of the Tao, the wonderful function of spirit, the pre-heavenly ruler. The "Tao Te Ching" states, "I do not know whose son it is, resembling the Emperor before," indicating that "there is a thing that is mixed and formed, born before heaven and earth," which is what Buddhism refers to as the Dharma body. Within my body, there is also a Supreme Deity, which refers to the innate spiritual light of human nature, which does not think of good or evil, the original spirit. Silently facing the Supreme Deity means silently facing this innate original spirit. If one can "be precise and singular, and hold to the center," the three families meet, the five qi return to the origin, and if done daily for a cycle, one can ascend in broad daylight. Some say silently facing the Supreme Deity refers to the yang qi rising in the niwan. This explanation is also reasonable.
6. The wise easily comprehend, while the ignorant find it difficult to practice.#
The Tao itself is not difficult, easy to know. Practice also has no two differences. However, the wisdom and foolishness of people are divided. The wise seek within themselves and consult the timing of heaven and earth, thus they easily comprehend. The ignorant chase their hearts outward, blinded by desires, thus they find it difficult to practice.
The wise easily comprehend, while the ignorant find it difficult to practice; this means that regarding the principles of transcending and entering the sacred, if one has the root of wisdom, it is certainly easy to understand. If one is ignorant and lacks the root, it is certainly difficult to grasp these principles and hard to practice.
7. Treading on heavenly light, breathing nurtures clarity.#
To tread means to follow its traces. To step means to walk its pattern. Heaven does not shine by itself, but uses the sun, moon, and stars for light. Following its traces means that the sun has dark times, the moon has phases, and the stars have positions, thus observing heaven. Stepping means welcoming the sun and pushing the moon to align with the stars, thus holding the day. Treading has both following and reversing. Following means humans align with the law of heaven. Reversing means humans align with the Tao and pre-heaven, acting in unison. Breathing means exhaling and inhaling. Exhaling disperses, inhaling gathers. Between exhaling and inhaling, life is born. Clarity refers to the essence of heaven, the root of light. The life of animals relies on breath. Breath is what humans obtain from heaven. By nurturing the one of heaven with the one of humans, light and wind clash, and the Tao resides therein.
Treading means to be grounded, truly practicing the work. Heavenly light refers to the brightness of the heavenly way. This sentence means that to tread on the brightness of the heavenly way, one must skillfully adjust their breath to nurture clarity. How can adjusting breath nurture clarity? Because within each exhale and inhale, there is a true mechanism.
Exhaling is yang, inhaling is yin. If one can harmonize their breath, the true mechanism is activated. Thus, with each exhale and inhale, the mysterious gate manifests, and within the void of true emptiness, a wonderful existence arises. This wonderful existence is the true yang, hence it is said "breathing nurtures clarity."
8. Entering the mysterious and the feminine, as if lost or present.#
In terms of division, the mysterious sky and the feminine earth. Exiting is regarded as entering, entering is regarded as exiting. In terms of unity, the mysterious and the feminine are one; existence and non-existence, entering and exiting, are the same door of transformation, preserving existence and non-existence, the signs and essence of things are true.
The "Tao Te Ching" states: "The valley spirit does not die; this is called the mysterious feminine; the door of the mysterious feminine is called the root of heaven and earth." The valley spirit is the spiritual essence in the void, that is, the original spirit of heaven. The mysterious feminine refers to one yin and one yang. The spirit in the heart is mysterious, the qi in the kidneys is feminine; when spirit and qi unite, the void one qi is produced, which is the valley spirit. If discussed in terms of breath, it can also be said that exhaling is mysterious, inhaling is feminine; the clarity nurtured by breath is the valley spirit. The mysterious feminine is the portal of entering and exiting; within the portal, the valley spirit resides. Entering the mysterious and the feminine means entering this and exiting that, exiting that and entering this, the sign of yin and yang communicating. The "Huangting Jing" states: "Exiting clarity and entering the mysterious, the two qi are radiant," "Exiting the sun and entering the moon, breathing sustains." As if lost or present means as if having or not having, referring to the fine and deep breath, from mouth and nose to fetal breath.
9. Endlessly continuous, firmly rooted.#
Going alone and coming alone, without interruption, soft as water, firm as gold; the Tao is natural, its wonder is thus. Flowers have stems, the stem is above; trees have roots, the root is below. Firmly rooted means the place where spirit, water, and fire return to one.
Endlessly continuous refers to the breath entering the mysterious and transforming, as if lost or present. Continuous means fine; fine means as if lost. Uninterrupted means without break; without break means as if present. The two kidneys are called the gate of life, and the elixir texts name it the original sea. Always keeping the original qi full within, endlessly continuous like fetal breath, one can firmly root and establish the path of longevity. This is what is meant by "empty the heart, fill the abdomen." An immortal poem states: "The heart is in the spiritual platform, the body has a master; qi returns to the original sea, life is endless." When the heart is empty, the original qi can descend directly into the abdomen; when the abdomen is full, it stabilizes the root of life. Over time, the qi gradually permeates the limbs and hundred vessels, allowing the whole body to be smooth, joyful, and harmonious.
Some also say "firmly rooted" refers to solidifying my root of life. The root of life refers to the two kidneys. If the kidneys are removed, a person does not die; if the small kidneys are removed, a person immediately dies, because the small kidneys contain the adrenal glands, thus they are the root of life. This root of life is called the point of life in humans; human development begins from this point, growing upward and downward. Compared to trees, they grow branches and leaves upward and roots downward. When the original qi is abundant here, the root of life naturally becomes deeply established.
10. Each person has essence, essence unites with spirit.#
Humans possess the true unity of heaven and earth to live; although essence is hidden and unseen, it is the wonderful existence of life itself. People perceive it through delusions, conforming and becoming human. Not knowing that the pre-heavenly true ren is contained within gui. The so-called highest goodness is like water, clear and flawless.
Knowing its timing, one can control it by its movement, allowing the sinking to float, uniting with spirit, thus ren and bing intersect, lead and mercury merge.
Each person has essence, referring not to turbid essence, but to original essence. Original essence is suddenly perceived and moved in haziness and obscurity, not caused by external sensations. Essence uniting with spirit refers not to the spirit of thought, but to the original spirit, that is, the clear awareness of a person. By merging original essence with original spirit, it is the intersection of kan and li, where water and fire are harmonized.
11. Spirit unites with qi, qi unites with truth.#
Spirit is absent while qi is present; spirit is spiritual while qi is dynamic. Existence and non-existence unite, and the spiritual movement intersects, thus spirit transforms into unity. When spirit returns, it becomes bright; when qi settles, it transforms; brightness has form, transformation has substance. The human body is the physical form of a person, the dwelling of qi.
Breath is the essence; thus, the great qi symbolizes the wonderful qi, and the wonderful qi generates true qi, hence the body is also true.
Original essence unites with original spirit, spirit and qi become one, essence transforms into spirit. However, spirit is extremely agile and does not adhere to its nature; it must be firmly grasped to prevent it from flying away. How to grasp it? The "Yin Fu Jing" states: "The grasping mechanism lies in qi." If spirit can unite with qi, then spirit will not fly away. To clarify, it means the heart and breath depend on each other, and spirit enters qi. Once spirit and qi have united, the great elixir will manifest; the great elixir is "truth." The elixir texts refer to it as the black pearl of millet or the golden elixir's form.
12. Without attaining truth, all is mere strong naming.#
Names are used to express truth, conforming to nature; losing truth means names do not stand.
In cultivating immortality and studying the Tao, without obtaining this black pearl of truth, all is merely external forms, lacking substance. This is what the "Wuzhen Pian" refers to: "If there is no true seed in the cauldron, it is like boiling an empty pot with water and fire." This truth is the true truth, the essence of heaven and earth, the primordial qi. If cultivators do not attain this truth, how can they achieve results and become immortal? Therefore, one must not neglect to gather and obtain this truth.
13. Spirit can enter stone, spirit can fly form.#
Stone and gold are similar, form belongs to earth; stone is stubborn yet contains gold and jade; form is blocky yet transforms into brightness, all done by spirit. From outside to inside is called entering; from lying down to rising is called flying. The "I Ching" states: "Spirit is the essence of all things and speaks."
Spirit is ethereal, while stone is stubborn; spirit can enter stone because of its ethereal nature. It is like electricity, which is formless yet has properties. Being formless, it does not obstruct metals; having properties, it can transmit electricity through metals. It can produce light and heat or generate power, all because it possesses ethereal qualities. This analogy is only regarding metals; electricity is not the same as spirit, as there are non-conductive materials. Spirit is inherently ethereal and light, thus it can fly. However, merely being able to fly without form is insufficient for self-recognition. Now, spirit is within form; by refining form with spirit, the spirit's power becomes stronger, and form transforms with spirit, thus spirit can fly, and form can also fly. The ability of form to fly relies on the power of spirit; thus, cultivators of immortality can only achieve spiritual disintegration, which is secondary. If one can ascend with the physical body, that is the highest level.
14. Entering water without drowning, entering fire without burning.#
Water and fire are one spirit; water can drown what is not water, but cannot drown water. Fire can burn what is not fire, but cannot burn fire. Entering means becoming one; one means the Tao.
This speaks of the function of spirit. Water is the most yin, fire is the most yang; thus, water drowns, and fire can burn. Only when water enters water does it not drown, and fire enters fire does it not burn. Spirit is mysterious and ethereal; entering water is the same as water, entering fire is the same as fire; although it is the same as water and fire, its ethereal nature does not perish in water and fire, thus the nature of spirit is unobstructed.
15. Spirit depends on form for life, essence depends on qi for fullness.#
Form is the vessel; form is the dwelling of spirit. Qi is the mother; essence is the child of qi.
Using a candle and fire as an analogy: spirit is like fire, form is like a candle. Without the candle, fire cannot be seen; without fire, the candle does not shine. If spirit has no form, it is hidden in creation without a basis; thus, fire depends on the candle to shine, and spirit depends on form to manifest. The more abundant the candle's oil, the brighter the fire; if the candle's oil is impure, the spirit is impure; when form is vigorous, spirit is vigorous; when form declines, spirit declines; when form is damaged, spirit departs. Therefore, those studying the cultivation of life must emphasize the dual cultivation of nature (spirit) and life (form).
Essence and qi are mutually necessary for function. Essence becomes full due to qi, and qi flourishes due to essence. This can be compared to clouds and water; when water is abundant, many dense clouds form; when clouds are abundant, heavy rain falls.
16. Neither wilting nor decaying, pines and cypresses remain green.#
The virtue of wood is thickest in pines and cypresses, which are transformed by the green emperor. If a person can return to simplicity, they will receive sufficient qi, like pines and cypresses remaining green and thriving.
Having understood that spirit depends on form for life and essence depends on qi for fullness, one can know to capture spirit with form and refine form with spirit; to generate essence with qi and transform qi with essence. Naturally, when essence and qi are abundant, both form and spirit are wonderful, like pines and cypresses remaining evergreen, never aging.
17. Three essences, one principle, wonderfully ineffable.#
Spirit, qi, and essence, from the perspective of the Tao, are fundamentally one; from the perspective of medicine, they are three. The principle of the three can be traced. If spirit is the main focus, then refine essence and qi to return to original spirit. If qi is the main focus, then refine spirit and essence to return to original qi. If essence is the main focus, then refine spirit and qi to return to original essence. The discussions of the three origins, three natures, three families, and three elixirs are all based on this. Divided into six conditions, arranged into nine cauldrons, sequenced into eighty-one fire symbols, they are fundamentally one. One is spirit, one is essence, one is qi, one is origin, one is elixir, one is Tao. This primordial essence flows with one sound. The Tao cannot be without words; all words clarify the three, and the number three is endless. Speaking of three gives rise to myriad beings; obtaining three and forgetting three leads to knowing one. Knowing one, marveling at one, words cannot express, returning to silence, what can be heard?
The post-heaven spirit, qi, and essence are divided into three; when it reaches pre-heaven, original spirit, original qi, and original essence merge into one, hence it is said three essences, one principle. Due to its profound subtlety, it is without sound and smell, thus it is called wonderfully ineffable.
18. When gathered, there is existence; when dispersed, there is nothing.#
Obtaining one and gathering three leads to existence; losing three and dispersing one leads to nothing. The sage reverses and gathers, while ordinary people follow and disperse. The sage gathers through non-action, thus there is existence; the masses disperse through attachment, thus there is nothing.
This refers to having cultivated into truth; gathering leads to form, dispersing leads to qi.
19. The seven orifices are interconnected, each orifice is bright.#
The seven orifices all reside at the top, serving as vessels for yang. Fire is counted as seven; eyes, ears, mouth, and nose total seven orifices. Fire embodies metal and is nourished by water. Water is essence, metal is qi, and fire is spirit. The essence that comes to life is called essence water, which is original and mysterious; orifices are feminine. The use of fire and metal operates therein. Fire and metal are the bodies of the sun and moon, the masters of brightness. Fire shines and metal glows; the door of the mysterious feminine is therein. When interconnected, the heavenly gate opens, the seven orifices unify and nurture clarity, thus the Tao is established.
The seven orifices include external and internal orifices. External seven orifices: ears, eyes, mouth, and nose. Internal seven orifices belong to the heart. The sage has all seven orifices open, while the foolish have none open. Ordinary people may have one or two orifices open, or two or three. For the internal orifices to connect, the external orifices must close. When the external are closed, the internal connect; when the internal connect, seeing, hearing, eating, and breathing do not require ears, eyes, mouth, or nose. Heavenly ears and wise eyes all emerge from the light of nature; not only do they hear everything, see everything, and know everything, but the whole body is bright and transparent, with all orifices open, as in "where the original spirit travels, all orifices emit light" (poem by Sun Bu'er). The "Wuzhen Pian" states: "Recently, the golden light shines through the body, not speaking of this rule with ordinary people."
20. The holy sun and holy moon illuminate the golden court.#
The sun and moon are the utmost essence of heaven and earth. The holy sun and holy moon are the true light of kan and li, the master of the Tao, which heaven and earth cannot privately possess. The golden court refers to the yellow court, the yellow path of heaven, where the sun and moon travel and harmonize, transforming gold and shining in its court.
The sun and moon can be represented with the left eye as the sun and the right eye as the moon; or with the ear as the moon and the eye as the sun, as the ear is the kidney orifice, the kidney belongs to kan, kan represents water and the moon; the eye is the liver orifice, and the liver wood generates heart fire, which is the heart orifice, the heart belongs to li, li represents fire and the eye. In summary, the ears and eyes must return to sight and hearing; when the spirit is internally guarded, light shines in the golden court. The golden court refers to the yellow court, the furnace of elixir birth.
21. Once attained, it is eternally attained; the body naturally becomes light.#
Lü Zu said: "Heaven and earth are the three talents; when a person obtains one, once one is obtained, it is eternally not lost." This is because three lead to one; once one is obtained, it is eternally obtained. By refining one, the hundred bones become one; refining one transforms one, thus transforming into an immortal form.
Once attained refers to obtaining the great elixir. The great elixir, once obtained and not lost, is called eternally attained. The pre-heavenly great elixir possesses pure yang nature; its qi is warm and light, with the utmost softness containing the utmost firmness, and the utmost firmness containing the utmost softness, thus it can transform the heavy and turbid quality of the body, hence it is said the body naturally becomes light. This is the principle that quality follows qi transformation, and spirit can fly form.
22. The Great Harmony overflows, bones dissolve into cold jade.#
The Great Harmony's original qi reaches outward, filling everything. The so-called yellow within the principle moistens and reaches the skin.
This speaks of the scene where the Great Harmony's original qi fills the whole body, transforming the muscles and bones. "Bones dissolve" means the joints melt like soft butter and disperse. "Cold jade" means the joints are cool and porous, as if there is the essence of jade throughout the body. In summary, this describes the body being comfortable, harmonious, and an indescribable scene.
23. Obtaining the elixir brings spirit; not obtaining it leads to decline.#
The elixir is the wonderful use of gold and fire; fire can refine gold and can consume gold. Those skilled in using fire can merge gold and fire, consuming and returning to spirit. Those unskilled in using fire will have fire burn gold, leading to loss of life. Be cautious.
Once the golden elixir is obtained, one can communicate with the spirit and transform, the mystery is unfathomable. Not obtaining it leads to aging, illness, and death, ultimately leading to the loss of life.
24. The elixir is within the body, neither white nor blue.#
White represents the color of gold, blue represents the color of wood. The elixir is formed by the merging of gold and wood, thus both gold and wood are forgotten, and no color can be pointed out.
The form of the elixir is indescribable. Neither white nor blue is difficult to imitate.
25. Reciting it ten thousand times, the wonderful principle becomes self-evident.#
The "Great Elixir Ode" states: "A thousand rounds shine brightly, ten thousand recitations can be seen; the Tao is wonderful, the heart becomes clear, the sutra can be obtained."
As long as one can sincerely recite, the heart can bind qi, and qi can bind the heart. Spirit meets principle, and principle unites with spirit. Thus, hazy and indistinct, deep and obscure, entering the mysterious and the feminine, as if lost or present, endlessly continuous, firmly rooted, and other states and scenes can be realized during the recitation of the sutra. The so-called wonderful principle refers not only to the wonderful principle of the text but also to the wonderful principle within the body, which can also obtain the inconceivable power of the sutra. The "Can Tong Qi" states: "A thousand rounds shine brightly, ten thousand recitations can be seen. Spirit suddenly informs people, and the heart suddenly realizes." The power of the heart in reciting the sutra, when unified within the body, over time can connect with the great way, merging with creation, sincerity resonates, heaven is human, and human is heaven. Reciting means chanting; through prolonged recitation, sincerity can lead to enlightenment, clarity of heart, and realization of nature. This is merely the practice of nature. Holding means practicing, using the realized spiritual essence to cultivate the great elixir, thus achieving the unity of yin and yang, transforming from non-existence to existence, enabling the attainment of the body that can fly and the true path of unity.