A!CEST"# LÜ $ntrod%ction
L
& 'en (L& 'an), commonly *no+n in fol*lore as L& T%ngpin (L& -ongin), is also called L& Ts% (L& /%), or 0Ancestor L&,” in recognition of his place in Taoist history as a progenitor of the school of Complete #eality. $n Taoist tradition he is elie1ed to ha1e li1ed,in the T2ang dynasty (345678 C.E.). Some so%rces place his irth as early as the year 393, %t other materials s%ggest m%ch later dates. :e is one of the greatest fig%res of fol* Taoism and esoteric Taoism ali*e, and an enormo%s ody of literat%re is attri%ted to his spirit%al inspiration. :is o+n +or*, along +ith later +ritings ascried to him, is partic%larly note+orthy for its integration of Conf%cianism and ;%ddhism +ith classical, religio%s, and alchemical Taoism. The story of L& 'en2s initiation is also one of the most famo%s of Taoist tales, rich in inner meaning. :is first initiation, +ith Ch%ngli Ch2&an, the +i
pose e>posed, d, sensit sensiti1 i1e, e, and 1%lner 1%lneral ale. e. S%ch S%ch a condi conditio tion n offers offers +i in +ith the people in common rooms as part of their o+n training, as +ell as for the e>press p%rpose of loo*ing for special indi1id%als +ho might e ale to recei1e the esoteric teaching. @hen L& 'en first met the alchemist Ch%ngli, he +as mesmeri
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the imperial city. :ea1en and earth are so 1ast, $ ha1e no name or clan $ +ander aloof in the h%man +orld, an independent man. Chinese people, especially scholars, hait%ally %sed poetry to e>change ideas and find find o%t o%t +hat +hat othe others rs +ere +ere thin thin*i *ing ng.. $ndi $ndi1i 1id% d%al alss co%l co%ld d e B%dg B%dged ed prof profes essi sion onal ally ly,, intell intellect ect%a %ally lly,, morall morally, y, and spirit spirit%al %ally ly y their their sensit sensiti1i i1ity ty to s%tle s%tle n%ance n%ancess in the symolism of poetry. Str%c* y the stranger2s e>traordinary 1erse, L& 'en sa+ that it ore the stamp of alchemy and immortalism, esoteric Taoist sciences. !o+ the man %rged L& to reply +ith a 1erse of his o+n, A Conf%cian scholar then in his middle age, L& e>pressed his +eariness +ith politics and his interest in spirit%al ele1ation @hen $ +as orn, the scholars li1ed in a time of peace. The regalia of office hang hea1y, restricti1e? ordinary clothing is light. @ho can str%ggle for name and gain in this +orldD $ +o%ld ser1e the ade Emperor %p in the highest p%re hea1en. #eading L&2s lines, the mysterio%s stranger said they +o%ld tal*, %t first he +o%ld prepare some gr%el for their e1ening meal. As the +iperienced fifty years of %ps and do+ns, all in a short +hile. @hate1er yo% got is not +orth reBoicing o1er, and +hate1er yo% lost is not +orth regretting.0 Ancestor LÜ
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L& 'en +as at a loss for +ords. 0There is also,0 the stranger added, I%oting a classic, 0a great a+a*ening, after +hich yo% reality years old at this time. Some say he ret%rned ret%rned to professional life for a +hile, others say he aandoned his career and +ent into isolation. $t +as se1eral years efore the scholar again crossed paths +ith the +i
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"n another occasion, +hen he +as selling some goods at the mar*et, L& +as cheated y a merchant +ho paid only half of +hat he had promised. Seeing the +ay of the +orld, L& didn2t arg%e. $n fact, he too* nothing at all? he left his goods there and +ent a+ay empty handed. @hen !e+ 'ear2s -ay arri1ed, a eggar came to the door of L& 'en2s ho%se, loo*ing for a hando%t. L& ga1e him some money, %t the eggar *ept as*ing for more, railing at the scholar all the +hile as he contin%ed his import%nate demands. L& o+ed to the 1agaond again and again, as*ing for his pardon. :e *ne+ ho+ close destit%tion +as. At length the eggar la%ghed and +ent a+ay. "nce L& +as herding sheep in the mo%ntains, +hen he happened to enco%nter a tiger, one of the fierce predators that %sed to roam 1ast areas of Asia. The tiger +ent after the sheep, chasing them to the edge of a precipice. To sa1e his +ards from eing dri1en o1er to their death, L& stood in the tiger2s +ay to loc* its ad1ance. !o+ the tiger ga1e %p and left. Another time, L& fo%nd himself staying alone in a mo%ntain cottage st%dying his oo*s, +hen a yo%ng +oman appeared at his door. She +as se1enteen or eighteen years old, radiantly ea%tif%l and prettily dressed. She said she +as on her +ay to 1isit her mother. Since it +as e1ening and she +as tired from tra1eling, the scholar agreed to her reI%est to let her stay at the cottage to rest. After a +hile the yo%ng +oman egan to flirt +ith the solitary scholar, and +hen night fell she pressed him to sleep +ith her and ma*e lo1e. Altho%gh he +as co%rteo%s to the yo%ng +oman, the meditating scholar remained %nmo1ed y her sed%ction. Another day, +hen L& ret%rned from a trip o%t of to+n, he fo%nd that all of his elongings had een stolen y thie1es, lea1ing lea1ing him penniless. E1incing no signs of anger, he too* to gardening and gathering hers for a li1ing. "ne day he happened to find se1eral dot life. !ot s%rprisingly, he had not sold any of his eli>ir for some time. L& 'en o%ght some of the re+ and s+allo+ed it, %t nothing happened. :e realiir, an imaginary potion of dreams +itho%t po+er. @hen spring came, one day the scholar poled a small oat do+n a s+ollen ri1er. All of a s%dden +ind and +a1es arose, nearly capsi
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of the scene, L& fo%nd himself %nr%ffled. Perhaps he had already seen +orse in the tho%ghts and deeds of his fello+ men. Se1eral do
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The most accessile of the core +or*s that seem to e attri%tale to the original Ancestor L& may e the Hundred Character Tablet , for +hich +e are also fort%nate to Hundred d Chara Characte cterr ha1e ha1e detail detailed ed comm comment entari aries es y later later adept adepts. s. $n this this 1ol%m 1ol%me e The Hundre Tablet , +hic hich as its its titl title e indi indiccate ates is a 1ery ery sh shor ortt +or*, r*, is prese resen nted in t+o t+o interpretations. The first commentary translated here is attri%ted to Chang Sanfeng, +ho is %ni1ersally recognit called Ch'ing-wei san-p'in ching (Qingwei sanpin jing) , or Scripture on the Three Pure Subtle Nature s, s, +hich is represented as a reform%lation of the teaching proBected in the h%man +orld at the ehest of the celestial go1ernment in response to deterioration in the I%ality of life on earth. The second gro%p of +ritings is from u-lu ta-!uan (ulu daguan), or "reat #ispla$ o% &ecords o% Tal!s
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The :%ndredCharacter Talet !%rt%ring energy, forget +ords and g%ard it. ConI%er the mind, do nondoing. $n acti1ity and I%iet%de, *no+ the so%rce progenitor. There is no thing? +hom else do yo% see*D #eal constancy sho%ld respond to people? in responding to people, it is essential not to get conf%sed. @hen yo% don2t get conf%sed, yo%r nat%re is nat%rally stale? +hen yo%r nat%re is stale, energy nat%rally ret%rns. @hen energy ret%rns, eli>ir spontaneo%sly crystalli
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SAYINGS of ANCESTOR LÜ T:E T:#EE T#EASF#ES The h%man ody is only 1itality, energy, and spirit. Vitality, energy, and spirit are called the three treas%res. Fltimate sagehood and noncontri1ance are oth attained from these. =e+ people *no+ these three treas%res, e1en y +ay of their temporal manifestations. @hat is inconcei1ale is their primordial state5is it not lostD $f yo% lose these three treas%res, yo% are incapale of noncontri1ance, and so are %na+are of the primordial. T:E P#$K"#-$AL !ot only is the primordial %ncontri1ed, it has nothing to it that co%ld e contri1ed. @hen yo% reach none>istence of e1en %ncontri1ance, there is no none>istence of non contri1ance, contri1ance, and so no none>istence of none>istence. This none>istence none>istence of none>istence none>istence is the primordial, yet the primordial contains e1erything. $t is eca%se there is the prim primor ordi dial al that that ther there e is the the temp tempor oral al.. The The prim primor ordi dial al of e1ery e1eryth thin ing g is one one sing single le primordial. The %niI%e primordial is the primordial state of each thing, each indi1id%al, and th%s it forms the temporal. Th%s +e get the three treas%res. These three treas%res are complete as a h%man eing. V$TAL$T' $n hea1en, 1itality is the Kil*y @ay, it is the light of the s%n, moon, and stars, it is rain and de+, sleet and hail, sno+ and frost. "n earth it is +ater, streams, ri1ers, oceans, springs, +ells, ponds, and marshes. $n people it is 1itality, the root of essence and life, the ody of lood and flesh. E!E#G' $n hea1en, energy is s%stance and form, yin and yang, the mo1ement of the s%n, moon, and stars, the processes of +a>ing and +aning? it is clo%ds, mist, fog, and moist%re? it is the heart of li1ing eings, e1ol%tion arid de1elopment. "n earth, it is po+er, f%el, the pith of myriad eings, the so%rce of mo%ntain streams? it is life gi1ing and *illing, acti1ating and storing? storing? it is the passage of time, flo%rishing and decline, rising and falling, spro%ts and spro%t sheaths. $n h%mans it is energy, physical mo1ement, acti1ity, speech, and perception? it is %se of the ody, the gate+ay of death and life. SP$#$T $n hea1en, spirit is the pi1ot, the tr%e director, the silent mo1er? it is the essence of the s%n, moon, and stars? it is the +ind lo+ing, th%nder pealing? it is compassion and dignity? it is the force of creation, the asis of the origin of eings. "n earth, it is aility, comm%nion, opening? it is the shapes of myriad species, mo%ntains and +aters? it is peace and I%iet%de, the so%rce of staility? it is calm, +armth, and *indness. $n h%mans, it is the spirit, the light in the eyes, tho%ght in the mind? it is +isdom and intelligence, innate *no+ledge and capacity? it is the go1ernment of 1itality and energy, a+areness and %nderstanding? %nderstanding? it is the asis of the physical shell, the fo%ndation of the life span. Ancestor LÜ
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STA;$L$/$!G STA;$L$/$!G V$TAL$T' The three treas%res are not easily otained. Since they are not easy to otain, ho+ can +e not ta*e care of themD They are to e ta*en care of, and this is accomplished y p%rity and tranI%ility, not agitating the 1itality, not letting it lea*, so that it aides peacef%lly in its original home, tr%e to reality as it is, circ%lating three h%ndred and si>ty one times in a day and night, ret%rning to its original home, tr%e to its o+n nat%re, imm%tale, forming the stailiir of immortality. GFA#-$!G E!E#G' Vita Vitali lity ty is al+a al+ays ys cont contro roll lled ed y ener energy gy.. "nce "nce ener energy gy r%ns r%ns o%ts o%tsid ide, e, 1ita 1itali lity ty e1ent%ally lea*s o%t. Therefore, to stailiir are nat%rally completed. !o+ B%st add the firing, and the effect +ill appear in the cr%cile. P#ESE#V$!G SP$#$T. The firing is the spirit. Vitality cannot e concentrated e>cept y energy, %t 1itality and energy cannot e operated +itho%t the spirit to staili eli>ir ir,, +hic +hich h is in the the form form of an infa infant nt resemling oneself. oneself. This then emerges from the forehead to tra1el thro%gh the %ni1erse? in the inter1al of an e>halation and inhalation, it tra1els %nhindered thro%gh the ten directions, inconcei1aly serene and content. $f yo% stic* to this, ho+e1er, and do not hear of the Great @ay or meet #eal People, yo% +ill e affected y three calamities. Then if yo% do not a+a*en, the accomplishment accomplishment that has een achie1ed +ill all go to +aste. T:E T:#EE CALAK$T$ES @hat are the three calamitiesD "ne is called the hard +ind. The hard +ind is sharp, Ancestor LÜ
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c%tting, and piercing? it enters thro%gh the forehead and penetrates the ones and Boints, right do+n to the ottom of the feet. The lims and hair fall apart, ecoming +ispy threads floating ao%t loose. $f the hard +ind cannot in1ade yo%, then there is a poisono%s fire, +hich rises from elo+ and enters thro%gh the top of the head, attac*ing the internal organs and %rning the lims. The pores and the hairline are instantly t%rned into ashes. $f yo%r achie1ement is not harmed y this +ind and fire, then it can e said to e cons%mmate, %nless yo% still ha1e not learned the @ay. Then there are fi1e th%nders, each +ith accompaniments, +hich circle and attac*. As long as yo% ha1e not learned the Great @ay, the 1ital spirit +ill scatter in a moment, ne1er to stailipress in +ords. ;eca%se it is hard to spea* of, B%st loo* into eginninglessness, eginninglessness, the eginningless eginning. @hen yo% reach the point +here there is not e1en any eginninglessness, and not e1en any none>istence of eginninglessness, this is the primordial. The primordial @ay cannot e assessed? there is nothing in it that can e assessed. @hat 1eral e>planation is there for itD @e cannot e>plain it, yet +e do e>plain it5+here does the e>planation come fromD The @ay that can e e>plained is only in doing. @hat is doingD $t is attained y nondoing. This non doing egins in doing. -"$!G :o+ is doing appliedD To st%dy its application, one m%st as* the a%tonomo%s mind. mind. The a%tono a%tonomo% mo%ss mind mind is im%e im%ed d +ith +ith great great %n %nder dersta standi nding ng?? it oser1 oser1es es the changes of mo1ement and stillness of yin and yang, loo*s to asol%te yang and em%lates its firm action, loo*s to asol%te yin and comm%nes +ith its process. The a%tonomo%s mind mind also also st%d st%die iess the the fo%r fo%r seas season onss and and mode models ls itse itself lf on thei theirr cycl cycle. e. Sile Silent ntly ly comprehending comprehending the %ltimate, it pl%ms the original so%rce. Th%s e>tensi1ely oser1ing all processes of creation and e1ol%tion, sitting calmly +ith the mind in trance, the energy of trance e>ists alone, calm sitting e>ists alone. !o+ there is nothing +hatsoe1er in the a%tonomo%s mind, and the infant resemling the self that +as pre1io%sly c%lti1ated and crystalliir comm%nes +ith hea1en and earth. T#A!SK$SS$"! $t is necessary, ho+e1er, to see* the g%idance of ele1ated real people. $f yo% do Ancestor LÜ
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not meet real people +ho can point o%t the refinements and s%tleties, yo% +ill not %nderstand the Great @ay. @ay. $n that case, +hate1er yo% %nderstand %nderstand +ill still e s%perficial, and yo% +ill %ltimately fail to attain the mysterio%s prof%ndities. $f yo% do not attain the prof%ndities, ho+ can yo% %nderstand the Great @ayD So +e *no+ that the Great @ay reI%ires %s to see* tr%e transmission. transmission. This tr%e transmission is recei1ed indi1id%ally from a teacher? there is an opening %p in the dar*ness, res%lting in clear %nder standing. "nce yo% are capale of clear %nderstanding, yo% e1ent%ally realit also lie in highest hea1en as nondoing immortals, roaming in ecstasy, or they may li1e on special mo%ntains, or they may tra1el in the poll%ted +orld as g%ides to the @ay. Those +hose +orthy deeds are shallo+ aide eternally in nat%ral settings, among the springs and roc*s, %norn and %ndying, fore1er free from the three calamities. Some *no+ that there is a distinct order in learning the @ay. There is neither diffic%lty nor ease, %t for the proper res%lts loo* to deeds and %nderta*ings? the deeds and %nderta*ings acc%m%lated each prod%ce their proper res%lts, %t if yo% +ant the proper res%lts yo% m%st learn the Great @ay. @ay. "#-E# "! T:E @A' $f yo% +ant to learn the Great @ay, yo% m%st 1al%e the three treas%res. @itho%t the three treas%res yo% cannot li1e long, and deep attainment cannot e reached in a limited time? so yo% +ill not learn the Great @ay. @itho%t learning the Great @ay there is no p%rp p%rpos ose e to acc% acc%m% m%la lati ting ng deed deeds, s, so deed deedss th%s th%s acc% acc%m% m%la late ted d are are not not grea greatt achie1ements. $f yo% immediately thin* of the ele1ated sages and there%pon grasp the Great @ay +itho%t estalishing great +or*s or f%lfilling great %nderta*ings, it is as tho%gh yo% ha1e gained nothing. E!TE#$!G T:E @A' "ser1e +hat people +ho arri1ed did to enter the @ay. They stro1e mightily, as if they feared they +o%ldn2t reach it, and loo*ed all o1er for ele1ated #eal People to teach Ancestor LÜ
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them the mysterio%s +onder. Pl%nged into danger, they +ere not co+ed? pl%nged into diffic diffic%lt %lty, y, they they +ere +ere not dist% dist%re red? d? faced faced +ith +ith osta ostacle cles, s, they they +ere +ere not conf% conf%se sed? d? confronted +ith hardships that refined them, they had no regrets. S%ch +as their sincerity that they mo1ed the #eal People to teach them the essential, and th%s they +ere ale to attain penetrating %nderstanding, +itho%t distortion. Then they came ac* and sat, silently carrying on mystic +or*, gaamining elo+, realied in +ith the ordinary +orld and carried o%t 1ario%s %nderta*ings and per formed 1ario%s deeds in the cities, to+ns, and and 1ill 1illag ages es.. Thin Thin*i *ing ng thei theirr +or*s or*s +ere +ere stil stilll shal shallo lo+, +, they they made made yet yet roa roade derr commitments, to carry o%t %nlimited %nderta*ings and accomplish %nlimited deeds. They 1o+ed that all people thro%gh the ages, those +ith *no+ledge and those +itho%t, +o%ld hear of the Great @ay and ascend to the %ltimate goal. T:E FLT$KATE G"AL So this %nderta*ing co%ld not e finished e1en in ten million eons. $f this +ere e1er f%lly accomplished, it +o%ld e tr%ly s%preme, reaching nondoing, reaching to +here there is not e1en any nondoing. This nondoing is coe>tensi1e +ith hea1en and earth, %t not cotermino%s. This is eca%se oth hea1en and earth are created, and they consist of that +hich is created, so they m%st end. ;eca%se hea1en does something, it too m%st s%ffer +astage. People +ho ha1e arri1ed on the @ay ha1e no doing, and non doing cannot s%ffer +astage or aging. These %ltimate people e>ist efore hea1en and earth e>ist, and emerge once hea1en and earth come to e>ist. @hile hea1en and earth +ear o%t, these %ltimate people are safe. This is 1ery s%tle indeed? $ can hardly descrie s%ch %ltimate people, %t in the final analysis all people are li*e this. :o+ are they li*e thisD ;eca%se of the primordial. The primordial is inherent in e1eryone. T:E P#$K"#-$AL A!- T:E ACMF$#EPeople ha1e the primordial, %t are mostly %na+are of it. @hat is the reason for thisD $t is eca%se +hile there is the primordial, there is also the acI%ired. Since there is that +hich is temporally acI%ired, there are si> organs of sense. "nce there are sense organs, they prod%ce si> conscio%snesses. @hat are the si> organsD "ne is the eye? this eye organ loo*s at color and form and prod%ces 1ario%s states of mind that osc%re the primordial. Another is the ear? this organ listens to so%nds and prod%ces prod%ces 1ario%s states of mind that osc%re the primordial. An other is the mo%th, +hich %tters B%dgments that prod%ce 1ario%s states of mind that osc%re the primordial. Another is the nose? this organ smells odors and prod%ces 1ario%s states of mind that osc%re the primordial. Another is the tong%e? this organ tastes fla1ors and prod%ces 1ario%s states states of mind that osc%re the primor dial. Another is the ody? this e>periences sit%ations and prod%ces 1ario%s states of mind that osc%re the primordial. Therefore these si> organs are called the si> roers. $f yo% +ant to learn the Ancestor LÜ
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Great @ay, first remo1e the si> organs. As long as the si> organs are not remo1ed, they prod%ce +rong conscio%sness. #EK"V$!G T:E S$N "#GA!S :o+ are the si> organs remo1edD $n ancient times there +ere adepts +ho *ne+ the +ay to remo1e them. They did not d+ell on any oBects of sense they sa+ +itho%t %sing their eyes, heard +itho%t %sing their ears, sh%t their mo%ths and +ithdre+ their tong%es, eing li*e imeciles all day long. They reathed from their heels, set their odies aside %n%sed, and performed all actions y the operation of the spirit. $n this +ay the si> organs +ere all there, yet it +as as if they did not e>ist. $f one does not ha1e the si> organs, ho+ can ad tendencies ariseD There eing no s%ch, tendencies of conscio%sness, as a res%lt there is no ostr%ction. There eing no ost ostr% r%ct ctio ion, n, the the mind mind is at peac peace. e. @ith @ith the the mind mind th%s th%s free free from from defi defile leme ment nt and and attachment, yo% set %p the f%rnace and p%t in the three treas%res? they can crystalliir, eca%se that is +hat is prod%ced y their conB%nction. KA$!G T:E EL$N$# Fsing real *no+ledge, harmony, and a+areness, comine them +ith the three treas%res. @hen the three ecome one, the great eli>ir is made. "nce yo% ha1e made the great eli>ir, essence and sense s%mit, and the earthly and celestial are in their places. $t is necessary, ho+e1er, to see* ele1ated #eal People to indicate to yo% the hidden s%tleties in order that the proper res%lts e attained. KALP#ACT$CE Lesser people do not *no+ the asis and so act o%t erroneo%s ideas. They carry o%t 1ario%s de1iant practices, t%rning t%rning f%rther and f%rther a+ay from the @ay. ;eca%se of this aerration, they are eset y 1ario%s ede1ilments and ostacles. They inc%r the anger of hea1en ao1e and 1iolate ci1il la+s elo+. $f they ta*e to secl%sion, addicted to nat%ral settings, as they *no+ ao%t the aforementioned type, they refine their energy and tranI%ili eli>ir ir.. ;%t ;%t if they they do not not ota otain in directions in gen%ine method, %ltimately they +ill e afflicted y the three calamities. -$SS$PAT$"! The h%man ody is only 1itality, energy, and spirit. $f yo% do not care ao%t yo%r 1itality and +aste it aritrarily, that is li*e p%tting +ater into a lea*ing c%p? it +ill not fill the c%p, %t +ill grad%ally lea* a+ay. =inally it +ill e all gone, not a drop left. $f yo% do not care ao%t yo%r energy %t let it go +hiche1er +ay it +ill, that is li*e placing incense on a redhot ra
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goes o%t. T:E SEE- "= EK"T$"!S ;eca%se of the si> organs, people prod%ce the si> conscio%snesses? and eca%se of the si> conscio%snesses they prod%ce emotions. They hardly realitirpating the root, yo% control nothing %t o%tgro+ths. This is li*e a flood of +ater if yo% try to dam it +itho%t stopping the so%rce or clearing the flo+, e1ent%ally yo%2ll yo%2ll e dro+ned. $t is also li*e a latirpate %ndesirale syndromes, and pre1ent emotions from gro+ ing on them li*e parasites. -$S"#$E!TAT$"! The emotions are a h%ge olt, and cra1ing is the loc* on the olt. @hen yo% c%t thro%gh the loc* and ta*e a+ay a+ay the olt, yo% can get eyond the arrier and go in peace, freely freely,, +itho% +itho%tt hindra hindranc nce. e. Kaste Kasterin ring g %n %nder dersta standi nding ng of the %ltima %ltimate te @ay, @ay, yo% then then ascend to e>alted reality. $ pity people +ho create all sorts of demons and ostacles eca%se of cra1ing. They are conf%sed and disoriented all their li1es, rarely ta*ing stoc* of themsel1es. E1en +hen people of high attainment try to enlighten them, it is li*e eating a dr%m for the deaf, li*e presenting a lamp to the lind. After all they do not +a*e %p. @hat a pityO Still they feign interest in the @ay, %t their interest is misg%ided 5+hat they see* is immortality. This is li*e opening Pandora2s Pandora2s o>5it2s not that they don2t find anything, %t there is harm in it #EK"V$!G EK"T$"!S :o+ can yo% remo1e emotionsD The +ay to remo1e them is to thin* there is no self. self. @hat is called no selfD The self is originally not self? +e are not these sel1es. So +hat does the self clea1e toD "nce there is self and yo% cling to it as yo%rself, +hen clinging to the self as yo%rself, then nothing is not self. @hen nothing is not self, there is nothing to +hich the self does not clea1e. The co%ntry is not one2s o+n, yet one +ill die for lo1e of it? the Ancestor LÜ
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home is not one2s o+n, yet one +ill die for lo1e of it. Things are not one2s o+n, yet one dies for them, li*e flies see*ing ord%re, li*e ants gathering in p%trid flesh, li*e ees trying to get thro%gh a closed +indo+, smashing themsel1es against it +hen they see the s%nlight. Gl%ttony and greed ma*e people li*e 1%lt%res, insatialy 1oracio%s. ;%t try to thin* of the self? efore the self e>isted, it +asn2t li*e this it m%st ha1e een clear and cool. The self is transient, li*e a fleeting shado+, li*e the morning de+5in a moment the self is gone. Since the self has no self, +hat is the p%rpose of selflo1eD 'o% 'o% +ill gra yo%r heart and la%gh in astonishment? +hen yo% meditate in this +ay, +hat cra1ing +ill not disappearD -ETAC:KE!T "nce cra1ing is eliminated, e1erything +ill disappear5desire, a1ersion, a1ersion, attraction, sorro+, fear, anger, ego, emotion. All +ill end +ith this cra1ing. ;%t people stic* to cra1ing as tho%gh they ha1e fallen into an ayss. ayss. Tho%gh they try to s+im o%t, there is no shore. @hat is needed first is patience, +hich means that yo% sho%ld thin* to yo%rself and reflect +ith increasing intensity. $n ancient times there +as a rich man +ith many +i1es and children, s%rro%nded y e1ery l%>%ry. "ne day he lost e1erything dear to him, and his mind +as impressed impressed +ith the @ay. @ay. At this point he +as s%rro%nded s%rro%nded y demons calling to him enticingly, trying to hold him ac*, ta%nting him, +eeping, encircling and emracing him, not letting him go free. ;%t this highminded man remained patient and %nconcerned. %nconcerned. :e loo*ed %pon +hat he had lost as li*e a ro*en pot, li*e +orno%t shoes. M%ietly disappearing into the mo%ntains, stilling his reath and pl%nging into profo%nd silence, not seeing or hearing anything, he ca%sed his mind to e entirely free of emotion, 1astly e>panded, open and empty. 'et +hen one has reached this stage, it is still necessary to go into the ordinary +orld +orld +ith all its clamor and toil, e>perience e>perience all *inds *inds of sit%ations, sit%ations, oser1e all sorts of phenomena, and ecome familiar +ith people. @hen yo% can roam playf%lly, going in and o%t of the +orld +itho%t ecoming infl%enced or attached, then yo% h%mly see* the secret of the mysterio%s pass and refine the three treas%res. G"VE#!$!G T:E K$!Since the refinement of the three treas%res reI%ires remo1al of emotions, it is necessary to go1ern the mind. @hat is go1erning the mindD The mind is originally p%re, the mind is originally calm? openness and freedom are oth asic I%alities of mind. @hen @hen +e go1 go1ern ern the the mind mind,, this this mean meanss +e sho% sho%ld ld *eep eep it as it is in its its orig origin inal al f%ndamental state, clear as a mo%ntain stream, p%re, fresh, %npoll%ted, silent as an immense canyon, free from clamor, 1ast as the %ni1erse, immeas%rale in e>tent, open as a great desert, its o%nds %n*no+n. $n this +ay, the mind +ith nothing in it is li*e charcoal or still +ater charcoal can %rn, still +ater can reflect. $t may also e li*ened to a clear mirror, +ith no images in it once oBects are gone. $t is also li*e enlightenment, constit%ting the root of the @ay. @hen the clear mirror is al+ays polished and enlightenment is refreshed from time to time, the clear mirror is cold, and the heart of enlightenment enlightenment lea1es its impression. ;eing cold means all oBects disappear? +hen the heart lea1es its impression, all paths arise Ancestor LÜ
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S$TT$!G ="#GETT$!G $ *no+ +itho%t *no+ing, see +itho%t seeing? $ ha1e no ears, no eyes, no mind, no tho%ght, no cognition. Th%s ha1ing nothing, then reaching asence of e1en nothingness, after that the mind cannot e dist%red y anything. ;eing impert%rale is called sitting forgetting. "nce yo% can forget, yo% can e gi1en the @ay. 'o%. can th%s pass thro%gh the arriers, tame essence and sense, estalish the fo%ndation of enlightenment and ma*e it accessile to conscio%sness. $f, ho+e1er, in forgetting things yo% can attle +ith things %t cannot settle them, and yo% see* to learn the secrets of the @ay in this condition, it +ill not only e of no enefit, it +ill e1en e harmf%l. T:E C:$E= :""-LFK To learn the @ay +e first *ill off the chief hoodl%m. @hat is the chief hoodl%mD $t is emotions. @e need to +ipe o%t that den of thie1es to see once again the clear, calm, +ide open original essence of mind. -on2t let conditioned conditioned senses spy in. @hat is this ao%tD $t is ao%t I%elling the mind. "ne remo1es emotions to I%ell the mind, then p%rifies the mind to n%rt%re its great eli>ir. ESSE!CE Some people practice aerrant techniI%es that not only osc%re the @ay %t also osc%re their o+n essence. Essence is that +hich is esto+ed y !at%re. Therefore I%elling the mind is done for the sa*e of this essence. @hen the mind is s%rely I%elled, ho+ can essence e osc%redD So the effort to n%rt%re essence is not to e rela>ed. :o+ is essence to e n%rt%redD This essence is rooted in the eginningless, espied in the asol%te, and ecomes fragmented in the temporal. $n the temporally conditioned essence there is inner design and energy. $nner design is di1ided into real and false? the false has lost the nat%ral reality. Energy is di1ided into p%re and poll%ted? the poll%ted is m%r*y, and eing m%r*y m%r*y and and degrad degraded ed cannot cannot e calle called d essenc essence e any any more more %t is called called tempor temporall allyy acI%ired conditioning. T:E A;S"LFTE $n the asol%te, inner design and energy are +hole and integrated? there is nothing false, and no poll%tion. This is the celestial state of nat%re. !o+ +hen it comes to the eginningless, +e cannot say it is essence and cannot say it is life? it eing neither essence nor life, ho+ can +e say nat%re is rooted in the eginninglessD @e m%st reali
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!F#TF#$!G T:E SEEThe seed of the eginningless is %ndefinale, imperceptile, form less? ho+ does one set ao%t n%rt%ring itD The +ay to n%rt%re it is to n%rt%re the temporal first. The temporal nat%re has inner design and energy, p%re and poll%ted, real and false,, +hich cannot e eI%ated? +hat can e n%rt%redD !%rt%ring and I%elling means to get rid of the false and p%rify the poll%ted. Getting rid of the false is not easy, p%rifying the poll%ted is diffic%lt. "%t of pity for people, $ +ill point o%t the +ay to start. @here do yo% startD =rom p%re desirelessness. @hen yo% ha1e no desire, there is reality. #eality is +itho%t farication? +hen there is no farication, there is p%rity. @hen p%re, yo% can e clear? +hen real, yo% can %nderstand. @hat can yo% clearly %nderstandD The attainment of p%re reality ill%mines e1erything? the clarity of ill%mination %nderstands e1ery +ay. #EK"V$!G =ALSE:""- A!- P"LLFT$"! :o+ :o+ are falseh falsehood ood and poll%t poll%tion ion remo1 remo1edD edD "n the lo+er lo+er terres terrestri trial al plane plane,, falseh falsehood ood and and poll%t poll%tion ion are mi>ed mi>ed toget together her?? theref therefore ore $ +ill +ill gi1e gi1e direct direction ions. s. $t is nece necess ssar aryy to e %o %oyant yant,, to rise rise on high high,, ma*i ma*ing ng a prof profo% o%nd nd effo effort rt to a1oid oid entanglement in +orldly oBects. Sit in deep tranI%ility +ith eyes do+ncast. -o not see, do not hear, and the mind +ill e clear and calm, +itho%t any garage in it. After that yo% can get rid of falsehood and clean a+ay acI%ired poll%tion. "nce acI%ired poll%tion is cleared a+ay, the mind is p%re and no e>ternals can adhere to it. KASTE#$!G K$!$n order to master the mind it is necessary to anish fi1e *inds of conscio%sness, therey get rid of fi1e ostacles, and th%s %nderstand fi1e nat%res and penetrate fi1e mysteries. CAFSELESS C"!SC$"FS!ESS @hen people sit I%ietly in total stillness, +ith no images appearing to them, their ears not recei1ing anything, their eyes not ma*ing contact +ith anything, in a state of profo%nd silence, %ndifferentiated, +ith steadily concentrated a+areness, a+areness, it may happen that s%ddenly a tho%ght arises, dra+ing forth an o%t%rst li*e +ild animals galloping in all directions, o%t of control. This is 1ery harmf%l to the @ay, @ay, so st%dents of the @ay first get rid of this *ind of conscio%sness. @here does this conscio%sness come come from, and ho+ does one get rid of itD The +ay to get rid of it is to eliminate falsehood and maintain tr%thf%lness. C"!SC$"FS!ESS "= T:E =FTF#E ;efore sit%ations ha1e een e>perienced, efore matters arise, yo% sho%ld ma*e yo%r mind clear and calm. Clarity and calm are roots of the @ay, %t it can happen that Ancestor LÜ
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yo% may for no reason get ca%ght %p in all sorts of eforethefact considerations, assailed y a h%ndred tho%ghts? then +hen yo% go thro%gh sit%ations, dealing +ith people people and e1ents, e1ents, they t%rn o%t differentl differentlyy than yo% tho%ght, tho%ght, and so yo% try to ma*e yo%r tho%ghts fit them. This depletes the 1itality, +earies the spirit, and e>ha%sts the energy. $t is etter not to e conscio%s of the f%t%re, letting it e as it may. Therefore st%dents +ho do not get rid of this conscio%sness can hardly learn the @ay. The +ay to get rid of this conscio%sness is to forget oBects, dismiss concerns, and clear the mind so that $t is li*e space. C"!SC$"FS!ESS "= S"F!- A!- ="#K @hat the ear hears and +hat the eye sees may e ea%tif%l or %gly, fair or fo%l, may ha1e any of a co%ntless 1ariety of feat%res. 'o% 1ie+ them s%Becti1ely, s%Becti1ely, li*e dreams, yet yo% do not %nderstand this and ecome act%ally attached to them. =irst conscio%s of +hat is pleasing and displeasing, yo% de1ise strategies, %neasy and an>io%s, agitated and restless, so the l%mino%s essence of mind is co1ered y shado+s and yo% ecome feele minded, %nale to attain clarity. :o+ can yo% st%dy the great @ay in this conditionD conditionD 'o%. +ill on the contrary destroy yo%rself. Therefore st%dents of the @ay silence the s%perficial intellect and ca%se the inner mind to e e1er alert, realiio%s and insec%re. @hen the a%tonomo%s mind emerges, it +ill get rid of this, clearly a+are, free from entanglement or dependence, thoro%ghly eI%animo%s o%t+ardly and in+ardly. Fsing ears for eyes and eyes for ears, no matter ho+ e>treme the sit%ation may e, yo% do not .see or hear. C"!SC$"FS!ESS "= T:E PAST @hether there is good or ad fort%ne, if feelings are forgotten along +ith sit%ations, +hat gain or loss is there, +hat +ea*ness or strengthD The ignorant are o%nd %p in many concerns, %pset and %neasy, conf%sed and +orried, going mad y losing their minds for no reason. To try to comprehend the @ay in this2condition is li*e trying to cross the ocean in a t%, lea1ing yo% helplessly adrift? it is li*e trying to descend into an ayss of a tho%sand fathoms y means of a +ell rope, +hich is not only impo imposs ssi ile le %t %t dang danger ero% o%s. s. Ther Theref efor ore e st%d st%den ents ts of the the @ay m%st m%st clea clearr a+ay a+ay this this conscio%sness and not e fi>ated y it, so that nothing retards them and they are in a state of +holeness, e1erything e1aporating, lea1ing no more false a+areness mi>ing %p tr%e a+areness. C"!SC$"FS!ESS "= PE#S"!AL !"@LE-GE Considering oneself to e intelligent and enlightened is not going y the right @ay. Fna+are that pres%mption of personal *no+ledge greatly ostr%cts the @ay, yo% go ac* and forth in a fog, stagnant, +itho%t e>panding. e>panding. This not only ostr%cts the @ay, it act%ally destroys essential life. Therefore st%dents of the @ay +or* to eliminate this conscio%sness, conscio%sness, eca%se if they do not eliminate this conscio%sness conscio%sness they +ill ne1er clarify tr%e conscio%sness e1en if they eliminate other conscio%snesses. Ancestor LÜ
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T:E LEVEL #"AThe Great @ay is li*e a le1el road. $f yo% do not proceed to tra1erse the le1el road y +ay of tr%e conscio%sness, yo% fall into sidetrac*s. @hen people get mi>ed %p in any of the co%ntless c%lts, e1en if they are admonished they can rarely +a*e %p, and e1en if ther there e is tr%e tr%e g% g%id idan ance ce they they do not not foll follo o+ it. it. E1en if ca%s ca%sel eles esss consc onscio io%s %sne ness ss,, conscio%sness of the f%t%re, conscio%sness of so%nd and form, and conscio%sness of the past are all forgotten, still if the conscio%sness of personal *no+ledge *no+ledge is *ept yo% +ill e lost after all. SP"!TA!E$T' Sere Serene nely ly acc accord ord +ith +ith spon sponta tane neit ityy? don don2t act act +ill +illf% f%ll lly, y, or yo%2 yo%2ll ll lose lose the the f%ndamental. @hat is the f%ndamentalD $t is the essence of mind. The a+areness in this essence is called tr%e a+areness. The a+areness of tr%e a+areness is called acc%rate a+ar a+aren enes ess. s. The The a+ar a+aren enes esss of acc% acc%ra rate te a+ar a+aren enes esss is grea greatt a+ar a+aren enes ess. s. This This grea greatt a+areness is primal a+areness? it doesn2t depend on calc%lation or reasoning, it is not +illf%l, insistent, fi>ated, or egotistic. $f yo% follo+ its asic tr%th and let it e as it spontaneo%sly is, then yo% +ill %nderstand the eginningless and endless, penetrating the %ni1erse. This is 1ery s%tle and astr%se. Taoists call it the *no+ledge of sages, Conf%cians call it spirit%al comm%nication, ;%ddhists call it silent ill%mination. These are all terms for tr%e a+areness, acc%rate a+areness, great a+areness, primal a+areness. Consc Conscio% io%sne sness ss +ith +ith o%t this this a+are a+arene ness ss is calle called d false false consc conscio% io%sne sness. ss. Fnless Fnless false false conscio%sness conscio%sness is eliminated, it +ill osc%re tr%e a+areness. ;%t to eliminate false conscio%sness, conscio%sness, it is est to get rid of fi1e ostacles. ;E-EV$LKE!T The ostacle of ede1ilment may arise in the mind, may attach to oBects, may operate thro%gh other people, or may pertain to the ody. ;ede1ilments arising in the mind are ideas of self and others, ideas of glory and ignominy, ideas of gain and loss, ideas of right and +rong, ideas of profit and honor, ideas of s%periority. These are d%st on the pedestal of the spirit, pre1enting freedom. ;ede1ilment in the ody is +hen it is in1aded y illness, h%nger, cold, satiation, pain and pleas%re? +hen one ecomes comfortale, one ecomes la
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-"F;T @hat is the ostacle of do%tD The Great @ay is easy to *no+, simple to do? the indications of an ill%mined teacher are a lamp in a dar* room, right and clear, li*e a crystal gloe. !e1ertheless, the ostacle of do%t plants its roots. @hen one person tal*s ao%t the @ay, many people add their remar*s and opinions, %ntil the infl%ence of the clamor ecomes linding, and people t%rn from that +hich is acc%rate to that +hich is de1iant, conf%sing the tr%e +ith the false. This is li*e falling off a tree into a deep canyon. The +ords of the sages are s%preme indeed 0The open spirit does not die? it is the the entry entry to all all mar1 mar1el els. s.00 The The @ay of the the sage sagess is grea greatt inde indeed ed open open and and free free,, responding to ca%se, p%re and serene. @hat is the %se of different doctrinesD Aritrary ind%lgence in f%ss and conf%sion ma*es the ostacle of do%t, y +hich people impede 2themsel1es. @hat a pity that they do not %nderstand and +ind %p s%Bect to pernicio%s infl%ences. $t is necessary for practitioners to learn from gen%ine teachers? don2t e conf%sed y false doctrines, and don2t ta*e to sidetrac*s. Clear openness, calm staility, n%rt%ring 1itality, n%rt%ring spirit, the mysterio%s pass, mystic recepti1ity, p%re attention, nascent enlightenment, yin and yang, real *no+ing and conscio%s *no+ing, o1ercoming pitfalls, ill%mination, creati1e strength and recepti1e tranI%ility all are in the mind. @hat is the %se of namesD =orms do not remain. $t is so simple and easy5+hat do%t is thereD $f yo% do not get rid of the ostacle of do%t, there +ill e a thic*et of conf%sion. T:E ";STACLE "= P#$!C$PLE E1en E1en +hen +hen the the ost ostac acle le of do% do%tt is remo remo1e 1ed, d, ther there e is stil stilll the the ost ostac acle le of principle, +hich is e1en more harmf%l to the @ay. The ostacle ca%sed y indi1id%al clinging to partiality pre1ents comprehensi1e perception. The ostacle of Conf%cians is in reification, the ostacle of Taoists Taoists is in nothingness, and the ostacle of ;%ddhists is in emptiness. #E$=$CAT$"! Those ostr%cted y reification cling to their partial principle? +hile they act in ill%sory sit%ations, deal +ith ill%sory affairs, and see ill%sory persons, they ta*e them all to act%ally e>ist. They energy, considering all this oligatory in principle, %na+are that these0 ideas are ostacles. !o+ in h%man h%man life, ene1olen ene1olence, ce, d%ty, d%ty, *indness *indness,, generosit generosity, y, loyalty loyalty,, respect, respect, restraint, and 1igor are all the a%ndant energy of hea1en and earth? they are to e practiced gen%inely and sho%ld not e considered considered 1ain. $f the principles one oser1es are not f%lly digested, ho+e1er, and one clings only to partial principles, then this +ill degenerate into a ad ca%se. Sentimental ene1olence, ostentatio%s d%tif%lness, petty loyalty, and ignorant respec respectf% tf%lne lness ss are critic critici< i
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penetrated y silent recognition and thoro%gh in1estigation? there is nothing idle in it at all. !"T:$!G!ESS Those ostr%cted y nothingness, clinging onesidedly to this principle, sit lan*ly to clear a+ay sense oBects and thin* that the @ay is herein. !one of them see*s the secret of n%rt%ring the three treas%res. Tho%gh they spea* of reaching nothingness, this is really not the @ay. The %ltimate @ay is not in reification, nor simple nothingness. The mystic essential is to alance openness and realism. EKPT$!ESS Those ostr%cted y emptiness cling to this partial principle? not *no+ing tr%e essence, they 1ainly tal* of empty emptiness, and emptiness is not 1oided, so it ecomes nihilistic emptiness. Fltimately they are %na+are of the independence of original tr%e s%chness. SECTA#$A!$SK All those those ostr% ostr%ct cted ed y the three three osta ostacle cless of reific reificati ation, on, nothin nothingne gness, ss, and and emptiness are %nale to reconcile the three teachings of Conf%cianism, Taoism, and ;%ddhism. This res%lts in sectarian differences and disp%tes. Conf%cians critici
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So +hat ancient adepts set %p as tr%ths +ere mostly in the form of indirect all%sions. =or e>ample, the terms +ater and fire, f%rnace and ca%ldron, girl and oy, dragon and tiger, yin and yang, and mysterio%s female5all are all%sions to something else. People +ho are ostr%cted y +ords often do e>ercises +itho%t *no+ing *no+ing the Great @ay is in 1itality, energy, and spirit. !%rt%ring these three treas%res is n%rt%ring the seed? this seed is the root of the %ltimate. @hat all those terms refer to is this one energy? the asis of the energy is this seed. @hen yo% recogniplanations are dregs. @hy cons%me the dregsD So +ritings are not real e>planations of the @ay. @hen yo% personally realiamine clearly and go to 1isit adepts +ho can transmit the profo%nd mar1el. $f yo% don2t find s%ch s%ch a pers person on,, yo% yo% +ill +ill s%ff s%ffer er from from ost ostr% r%ct ctio ion n all all yo%r yo%r life life.. Gene Genera rall llyy spea spea*i *ing ng,, eginners ha1e dreams ao%t the @ay? once they ma*e a mista*e in choosing a teacher and are gi1en false teachings, they are conf%sed and cannot attain enlightenment. They follo+ false teachings all their li1es, thin*ing them tr%e g%idance. Their odies and minds ecome imprisoned, so that e1en if real people point o%t tr%e a+a*ening to them, they may rep%diate it and t%rn a+ay. "nce they ha1e tasted fancif%l tal*, they sell falsehood y falsehood, elie1e falsehood thro%gh falsehood. All sorts of ostr%ctions arise from this. Therefore st%dents of the @ay sho%ld e caref%l to choose high ill%minates, to get rid of ostr%ctions of ody and mind. @hen these ostacles are eliminated, all ostr%ctions disappear. "nce ostr%ctions dissol1e, the spirit%al ase is clear and clean? then one can e gi1en e>planation of the s%tleties of the fi1e nat%res. =$VE !ATF#ES The earthy nat%re is mostly t%rid, and the t%rid are mostly d%ll. The metallic nat%re is mostly decisi1e, and the decisi1e are mostly determined. The +ooden nat%re is mostly *ind, and the *ind are mostly ene1olent. The fiery nat%re is mostly adamant, and the adamant are mostly manic. The +atery nat%re is mostly yielding, and the yielding are mostly docile. The docile tend to +ander aimlessly. The manic tend to %ndergo e>tremes. The ene1olent tend to harmonitremes are cr%el. Therefore each of the fi1e nat%res has a ias, so it is important to alance each +ith the others. ;y yielding one can o1ercome eing adamant, y eing adamant one can o1ercome yielding. ;ene1olence is alanced y effecti1eness, effecti1eness is alanced Ancestor LÜ
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ene ene11olen olence ce.. The The igno ignora ranc nce e of eart earthy hy d%ll d%llne ness ss is to e o1er o1erco come me y de1e de1elo lope ped d %nderstanding. $f de1eloped %nderstanding is not dominant, one loses the f%nction of yielding. Those +ho are too yielding tend to e laiility, yo% can master alanced interaction. @hen yo% penetrate the mystery of nat%ral la+, yo% *no+ ca%se and response, and assess %ne>pected changes efore they ecome apparent. @hen yo% penetrate the mystery of the @ay, then yo% comprehend the s%tleties of the temporal and the primordial, of doing and nondoing? this is penetration of the mystery of mysteries. :ea1en ao1e, earth elo+, the nat%ral la+ of the @ay, the refined and the profo%nd5yo% +ill then *no+ them all. 'o% *no+, yet ha1e no *no+ledge? and still there is nothing yo% do not *no+. no+ing all e1ents %t really ha1ing no *no+ledge is called attaining the @ay. Ancestor LÜ
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T:E K'STE#' "= :EAVE! The deep l%e of hea1en spreads all o1er? it has shape %t is not shape, has form %t %t is not not form form.. $ts $ts shap shape e and and form form ha1 ha1e a cert certai ain n appe appear aran ance ce?? this this is call called ed s%stant s%stantialit iality. y. 'et that appearance appearance is 1ag%e 1ag%e and %ngraspa %ngraspale? le? s%stan s%stantiali tiality ty has no definite form, %t is open and traceless, and can only e called empty. "nly y emptiness emptiness can one e a+are, only y s%stantiality can one co1er all. !o+ empty, no+ s%stantial, changing most mar1elo%sly, is that +herey one penetrates the mystery of hea1en. @hen @hen yo% yo% *no+ *no+ ho+ ho+ to e oth oth empt emptyy and and s%s s%sta tant ntia ial, l, ther there e is no cong conges esti tion on?? em%lating nat%re, yo% +or* and adapt at +ill, in a comprehensi1e cycle that ne1er ceases. Then the great eli>ir of life is made. T:E K'STE#' "= EA#T: Earth is thic*, road, o%ndless. $nsofar as it is empty ao1e and s%stantial elo+, myriad eings are orn from it? insofar as it is s%stantial ao1e and empty elo+, myriad eings ret%rn to the root. !o+ empty, no+ s%stantial, it lasts fore1er +ith +ith hea1e hea1en. n. $ts ody ody is still, still, its f%ncti f%nction on flo+s? flo+s? mo%nta mo%ntain inss manif manifest est its +onde +onderf% rf%ll s%stance, ri1ers re1eal its spirit. ;y its s%stance it s%pports eing, y its spirit it gathers conscio%snesses. conscio%snesses. @itho%t spir spirit it ther there e is no s%s s%sta tanc nce, e, +ith +itho% o%tt s%s s%sta tanc nce e ther there e is no spir spirit it.. Spir Spirit it is acti acti1e 1e,, s%stance recepti1e? s%stance s%stance acts thro%gh spirit. Emptiness and s%stantiality s%stantiality interact and alance each other, s%tly comining into one +hole. Taoists +ho master %nderstanding of this principle comine the I%alities of firmness and fle>iility? as emptiness and s%stantiality prod%ce one another, they penetrate the mystery of earth. Also, y %nderstanding the asis of this, creati1ity and recepti1ity are estalished in their proper places, and the great eli>ir of life is made. T:E K'STE#' "= T:E @A' The mystery of the @ay is not e>plained y +ords. $f yo% consider it s%stantial, still all s%stance is empty. $f yo% consider it empty, still all emptiness is s%stantial. $f yo% +ant to tal* ao%t its alternating and interacting emptiness and s%stantiality, +here does the s%stantiality e>ist, +here is the emptiness clarifiedD The s%stantiality +ithin emptiness cannot e called s%stantial, the emptiness +ithin s%stantiality cannot e called empty. S%stantiality is not to e considered s%stantial, emptiness is not to e considered empty? yet tho%gh they are not to e considered em pty or s%stantial, %ltimately they are not none>istent. !o+ empty, no+ s%stantial, it is diffic%lt to e>press in +ords. !o+ empty, no+ s%stantial5it is s%tle indeed. Tho%gh yo% cannot consider it empty, it really is empty? tho%gh yo% cannot consider it s%stantial, it really is s%stantial. $t cannot e called alternating emptiness and and s%s s%sta tant ntia iali lity ty,, yet it is real really ly none none othe otherr than han alt alterna ernati ting ng empt emptin ines esss and and s%stantiality. Fltimate indeed is the mystery of the @ayO $t has no name or form. So Ancestor LÜ
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profo%nd are its depths that it is diffic%lt to fathom. Therefore if yo% %nderstand this mystery, the eli>ir of life is thoro%ghly refined. T:E K'STE#' "= !ATF#AL LA@ The mystery of nat%ral la+ is learned from a teacher, %t it is ased on the cele celest stia iall orde order, r, +hic +hich h circ circ%l %lat ates es thro% hro%gh gho% o%tt the the eart earth. h. "nce "nce the the Gr Grea eatt @ay is accomplished, then miracles, at the e>treme end of nat%ral la+, are manifested at +ill, and s%pernat%ral po+ers po+ers are %nfathomale. Then s*y and earth are li*e a po%ch, s%n and moon moon are are in a pot, pot, the the min% min%sc sc%l %le e is giga gigant ntic ic,, the the macr macroc ocos osm m is min% min%te te?? yo% yo% can can manip%late the cosmos at +ill, loo*ing %pon the %ni1erse as a mote of d%st. !o+ integrating, no+ 1anishing, no+ detached, no+ present, yo% enter the hidden and emerge in the e1ident? space itself disappears. 'o% can e1en employ spirits and ghosts and ma*e th%nder and lightning. 'o% might call this emptiness, %t there is nothing it doesn2t contain? yo% might call this s%stantiality, %t nothing in it really e>ists. @hen yo% attain it in the mind, acti1ity corresponds? mind and acti1ity reflect each other. The mind has no s%ch mind? nothing is added y action. $t is not attained in action, %t operates in accord +ith the mind, changing %npredictaly li*e a dream. :ea1en and earth are the +itnesses? it is most s%tle, endlessly creati1e. "nly +hen yo% penetrate the mystery of the @ay do yo% then arri1e at this essence? therey yo% penetrate the mystery of nat%ral la+, and then the @ay is completed. T:E K'STE#' "= K'STE#$ES There is no +ay to e>plain the mystery of mysteries in +ords, for it is e1en eyond tho%ght. $t is 1ery s%tle, %ngraspale, e>tremely rarefied. =rom hea1en %p to the infini infinite te hea1e hea1en n there there are perfec perfecte ted d people people,, most most myst mysteri erio%s o%s,, y +hom +hom hea1e hea1en n is directed and earth controlled. They %nderstand people and things, the hidden and the o1io%s, to the f%rthest possile e>tent. They operate time +itho%t any fi>ed trac*, and are in1isily in charge of the acco%nting of the ages. Sages cannot recogniistent, yet e>ists? it is empty, yet s%stantial. $t is not more in sages, not less in the ignorant. :ea1en is +ithin it, yet e1en hea1en does not *no+ it? earth recei1es its c%rrent, yet e1en earth does not recogni
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+ant to e protectors of the @ay, %t tho%gh they spea* o%t, they go to e>tremes. The mind that %nderstands the @ay is entirely impartial and tr%thf%l. ;%t eca%se Taoist tradition has gone on so long, personalistic degenerations ha1e cropped %p. People attac* one another and estalish factions of s%pporters? they call themsel1es g%ardian of the @ay, %t they are really in it for their o+n sa*es. @hen yo% loo* into their moti1ations, yo% find they are all o%tsiders. People People li*e this are rot in Conf%cianism, Conf%cianism, andits in Taoism, tro%lema*ers in ;%ddhism. They are conf%sed and osessed. A -A' =L' :%man life in the +orld is no more than that of a day fly. This i? tr%e not only of ordinary people %t also of the +ic%ses. Ancient sages r%led +itho%t ta*ing it personally, or e1en aandoned r%lership li*e a +orno%t shoe. @hen did they e1er *eep +ealth or po1erty on their mindsD !o+adays many people tie %p their minds +ith s%ch tho%ghts, %nale to ..change. $f some day they sho%ld e gi1en high ran* and a large salary, $ don2t *no+ +hat they +o%ld e li*e. K"T:E#S A +oman carries a child in the +om for ten months, then gi1es irth in pain. ;reastfeeding for three years, she +atches o1er the infant +ith great care, a+are of +hen it is sic*, in pain, %ncomfortale, itching. @hate1er she does, e1en +hen she is not there, she al+ays thin*s of the ay. She is happy +hen she sees it la%gh and +orries +hen it cries. Seeing it stand and +al*, she is at once an>io%s an>io%s and e>hilarated. She +ill go h%ngry to feed her child, she +ill free
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G""- -EE-S -on2t e concerned ao%t +hether merit in helpf%l deeds is great or small, m%ch or little. %st e completely sincere. Then if yo% sa1e e1en one insect, or care for one plant or tree, doing +hate1er yo% can, there is immeas%rale merit in this. STA;LE PE#CEPT$"! People2s minds minds need stale perception. $f the mind is %nstale, yo% cannot cannot apply it %sef%lly to the realm of tr%e enlightenment. E1ent%ally yo% +ill ecome iased and opin opinio iona nate ted d and and +ill +ill not not eli elie1 e1e e good good +ord +ords. s. Craf Crafti tily ly empl employ oyin ing g ment mental al tric tric*s *s,, contesting against others, %n+illing to tame the craert yo%r o+n sincerity. All the sages are %ltimately one? once yo% %nderstand, yo% recei1e lessings +itho%t end. T:E T#FE ETE#!AL TA" @hene1er $ see those +hom the 1%lgar call de1otees of the Tao, $ find that all of them them see* see* to e ta* ta*en in y spir spirit itss and and immo immort rtal als, s, or they they see* see* last lastin ing g life life and and preser1ation of +ealth y the practice of material alchemy or se>%al yoga. @hen it comes to the great Tao of tr%e eternity, p%re and open, tranI%il and dispassionate, there are fe+ +ho are interested in it. E!TE#$!G T:E TA" The Tao is entered y +ay of sincerity. @hen yo% reach complete sincerity, the Tao is not far off. Therefore a classic says, 0;e fore practicing the +ay of immortality, first practice the +ay of h%manity.0 @hat does practicing the +ay of h%manity meanD The Tao is f%ndamentally empty, empty, yet it fills the %ni1erse. People sho%ld emody the Tao in action, ma*ing the e>tent of their minds reach e1ery+here and encompass e1erything, so that all li1ing creat%res are emraced +ithin the mind of the indi1id%al. Also Also one one sho% sho%ld ld in1e in1est stig igat ate e the the root root of cons consci cio% o%sn snes esss and and the the nat% nat%re re of intelligence, from time to time loo*ing in+ard and %sing the mind to as* the mind +hether one2s actions are in accord +ith tr%th, and +hether one is really contri%ting positi1ely to society.
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L$=E A!- -EAT: People %s%ally %s%ally fear death, %t +hen they ecome serio%sly ill they long for a I%ic* death to relie1e them of their misery, and +hen they are %tterly e>ha%sted in a perilo%s sit%ation they +ant to die I%ic*ly to escape their s%ffering. @hen yo% loo* at life and death in re1erse this +ay, yo% rea* right thro%gh the mental loc*. #EST"#$!G T:E K$!To restore the mind to its %nfragmented origin, sit I%ietly and meditate. =irst co%nt the reaths, then t%ne the reath %ntil it is imperceptile. Sense the ody as li*e the %ndifferentiated asol%te, and yo% +on2t hear anything. Those +ho can regain their compos%re after a mo%ntain cr%mles efore them are second est? not e1en eing startled is e>pertise. A TEKP"#A#' -EV$CE As long as there is any tho%ght left %nterminated, one2s essence is not +hole. As long as the reath is e1en slightly %nsettled, one2s life is not sec%re. $t is necessary to reach the point +here mind and reath rest on each other, and tho%ghts are forgotten in the midst of tho%ght. $n essence it reI%ires rela>ation and patience. The secret is p%t this +ay 0!o need to stay y the f%rnace and +atch the firing. %st settle spirit and reath, and tr%st nat%re. @hen e>halation and inhalation stop and the ody is as tho%gh dead, yo% +ill realiperienced thro%gh the e>ercise of I%iescence, first there is d%llness, oli1ion, and random tho%ght. Then there is lightness and freshness. Later it is li*e eing inside c%rtains of gold mesh. =inally it is li*e ret%rning to life from death, a clear reeercise of sitting %ntil one does not hear, at the e>treme of I%iet stillness, the mind is not dra+n into mo1ement y th ears. "ne hears only so%nd, not tone. This is not hearing.
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T:#EE LEVELS "= ATTA$!KE!T There are three le1els of attainment of the Tao. "ne is the alchemy of nondoing. Another is the alchemy of spirit%al po+er. po+er. The third is the alchemy of preser1ing %nity. $n the alchemy of nondoing, the mind is the cr%cile. The intent is the fire. @al*ing, standing, sitting, and reclining are th laoratory. oy, anger, sadness, and happiness are the firing process :%manity, B%stice, loyalty, and tr%thf%lness are c%lling and ingesting the eli>ir. Spring, s%mmer, a%t%mn, and +inter are e>traction and addition. Essence and sense are the medicinal ingredients. $n this alchemy, a month is condensed into a day, and the eli>ir ta*es one year to refine. @hen yo% %se it all yo%r life, yo% go eyond the hea1ens, lea1e eing, and enter noneing. This is th method of %ns%rpassed tr%e adepts, in +hich myriad practices are completely f%lfilled. TranI%il, open, empty, mystery of mysteries one Boins the ancestor of hea1en and earth. @or*ing for the enefit of all people, participating in e1ol%tion, one Boins the origin o hea1en and earth. E1en efore the achie1ement is complete, th h%mane heart is %ni1ersal? e1en efore the 1irt%e is cons%mmate the mystic +onder is inconcei1ale. Th%s one is an assistant o hea1en and earth. This is the highest le1el. $n the alchemy of spirit%al po+er, hea1en and earth are this cr%cile. The s%n and moon are the medicinal ingredients. Spirit energy, and 1itality are c%lling and ingesting the eli>ir. E>halation and inhalation are e>traction and addition. The inner circ%lation of energy thro%gh the psychic channels is the firing process. This is the path of spirit%al immortals. $t is not easy to f%lfill. "ne year is concentrated into one month, and it ta*es ten years to c%lti1ate. @hen yo% %se it all yo%r life, yo% transcend the realms of desire, form, and formlessness, and ecome the same as hea1en. $f its highest attainment is cons cons%m %mmat mated, ed, three three tho%s tho%sand and practi practices ces are f%lfil f%lfilled led and one ecome ecomess a spirit spirit%al %al immortal ale to lierate people. $n the middling grade there are eight h%ndred lofty achie1ements, and one ecomes a flying +iir. Speech and action are e>traction and addition. This is the path of the lo+er adepts. The method is easy to practice, %t hard to perfect. Ten years are concentrated into one day, and it ta*es one h%ndred years to c%lti1ate to completion. The higher echelons forget themsel1es for the p%lic +elfare and are dep%ties of hea1en. The lo+er echelons incl%de incl%de the enefit of others in +hat they do for themsel1es and are lesser f%nctionaries of hea1en. The 1ery lo+est ones ingest hers for long life and ecome earthly +i
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@AL SL"@L' SL"@L' @al* slo+ly, at a rela>ed pace, and yo% +on2t st%mle. Sleep so%ndly and yo% +on2t +on2t fret thro%gh the night. Practitioners first o all need serenity and patience. Second, they need dispassion, not to thin* ao%t the past or e concerned ao%t the f%t%re. $f yo% thin* ao%t the past, yo%r former self +ill not die. $f yo% thin* ao%t th f%t%re, the road seems long and hard to tra1erse. $t is etter to serene and rela>ed, not thin*ing of past past or f%t% f%t%re re %t %t B%st B%st payi paying ng atte attent ntio ion n to the the pres presen ent, t, acti acting ng norm normal ally ly.. Each Each accomplishment i an achie1ement, and this +ill %ild %p. $f yo% are eager for completion and 1o+ to do so many deeds or practices, this is still personal interest, calc%lating merit and stri1ing for gain. Then the mind cannot e p%re. This is the root of inconsistency.
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