華山十二睡功總訣 Hua-shan Shih-erh Shui-kung Tsung-chüeh

General Instructions for the

Twelve Sleep Practices of Mount Hua

From the Marrow of the Red Phoenix

(Ch'ih-feng Sui 赤鳳髓) By Chou Lü-ching 周履靖

Translated by Teri Takehiro

Contents Author's Introduction 2 Translation 3 Chinese Text 7 Bilingual Text 11 Five Characters Representing the Five Phases 31 Page Numbers in the Original Translation 32 Bibliography 33

Author's Introduction The text translated below is a Ming dynasty document that purports to represent the sleep exercises of Chen Tuan. It is found in Zhou Lujing's Chifeng sui (The Marrow of the Red Phoenix), which in turn is contained in his collection Yimen guangdu (Broad Archives of the Formeless Gate). First published in the late sixteenth century, the Chifeng sui contains a variety of texts on Taoist physical and meditational exercises, many of which are found in earlier literature and date from the Song dynasty. The section on sleep exercises, however, does not appear in any earlier documents and thus can be dated only to the Ming. Its detailed description of what Chen Tuan supposedly did when he "slept" for a hundred days and more at a time can thus be considered a late embellishment of the legends surrounding the ancient master. My translation of this text was first begun in a graduate seminar on Taoism at the University of Michigan in 1988. Its completion owes many thanks to Livia Kohn, who also consulted Isabelle Robinet and Ute Engelhardt for corrections and suggestions. Moreover, I am deeply indebted to the French translation by Catherine Despeux, published in her La Moelle du Phenix Rouge (Paris: Guy Tredenial, 1988).

(Takehiro, 1990: 74)

Comprehensive Formula: The Twelve Sleep Exercises of Mount Hua

Now, students of the Tao and cultivators of perfection, if you wish to practice according to the mysterious formula of sleep exercises, first of all choose a time of complete leisure, either day or night. When you feel the rise of a yang energy approach, sit up straight in the lotus posture and clap your teeth thirty-six times. Then, in one call, summon the assembled spirits residing in your body. Thereafter loosen your robe and belt and enter the position of sleeping on one side, according to the following formula: firmly close the mouth and keep the eyelids lowered halfway; press the tip of the red dragon [tongue] against the upper palate, bend the knees and pull in one foot with the toes bent. Thus yin and yang return to the opening and the outer sun and moon combine their radiance. Thereafter one hand forms the mudra of the unsheathed sword and is placed over the Gate of Life [in the abdomen]. Then, with the other hand in the same mudra, bend the arm and use it as a pillow. Make sure both eyes and the nose are directly in line with the Gate of Life. Close the teeth firmly, then open the Gate of Heaven [in the abdomen] and shut the Passageway of Earth [on the forehead]. With the eye of the mind observe yourself within. See how the trigrams Kan and Li [the forces of the heart and kidney] merge and combine. This is how the inner sun and moon combine their essence. The way this should be practiced is to circulate energy through the central conduit like a deer, to nourish the inner embryo like a crane, and to develop imperceptible inner breathing like a turtle. A human being breathes 13,500 times in twenty-four hours, thereby revolving the energy for 84,000 miles. Thus the respiration of the body corresponds to the number of universal evolution. It all depends on the mysterious pass and the workings of the bellows. Make your thinking, planning, and all mental activity return to primordial spirit. This then is the inner elixir. Within is substance, without is function. The substance is the assemblance of essence within. The function is the working of radiance without. Make within and without coincide and from one big clod, then you have reached the point of entering the Tao. When your effort has brought you this far, the six robbers [senses] will naturally disperse, the five agents, on the other hand, will naturally crowd together. The regulation of the fire will rise and descend in a natural rhythm. The freshly brewed juice of perfection [saliva] will cleanse and nourish the numinous root [tongue]. Thus it is said, When the mysterious female pervades the entire mouth, One drinks the wine of spring [saliva] in sleep. Practice this diligently from morning to night, And the true yang will never leave. After finishing these sleep exercises, get up and massage your heart area a couple of times. Then rub your eyes so that body and mind feel comfortable and glowing. Whether walking, standing, sitting, or lying down, it is always essential to accumulate the energy and keep the spirit well together. When the spirit is firmly established, the energy is stable. When the energy is stable, essence is firm. When essence is firm, the physical body is strong. When the spirit is firmly established, there is no more inhaling and exhaling. When the essence is firm, there is no more debauching and desiring. Then only can the three primordials [energy, essence, and spirit] return to the One, can the eight conduits [meridians of acupuncture] revert to their source. The seven treasures [sense door] will be free from all outflow, and the blood will transform into a rich grease [like the embryonic mixture of blood and semen] – with this long life and eternal vision are attained. The essential principle of the cultivation of perfection is that when inner nature is utterly tranquil, the emotions vanish. On the other hand, when the mind is agitated, the spirit will be exhausted. When the spirit leaves, the energy will be scattered. When the energy is scattered, the essence will become feeble. When the essence becomes feeble, the physical body withers. When the physical body withers, there is death. Therefore life and death of ordinary people are just like a big dream or illusion. In the case of the perfect human being, this is not so. The perfect human is without false [unnecessary] thoughts. Free from false thoughts, he is free from dreams. And even if there is a dream, it is always a dream of perfection, never a dream of passions and desires. Therefore the mind of a perfect human being is always vacant and radiant, the spirit is always pure and profound. There is no more coming and going, no more arising and passing away – how could there be a wheel of transmigration? In ordinary people, false thoughts never cease, passions and desires inflame each other, and thus their minds are defiled by a myriad karmic causes. Their spirit does not have peace and tranquility for even an instant! Vague and finicky, they dream during the day, they dream during the night. They dream while they are awake, they dream while they are asleep. When finally their lives come to an end, their incessant passions and desires haul them on without interruption. How could they not be rushed into another path, not be thrown into a different life form? Once deeply involved in this endless cycle of transmigration, they will never have a chance to break out of it. From the beginningless beginning onward, their natures come and go on and on, forever and ever like this. Therefore the Buddhist sutras say: "When care and love are cut off, life and death are also cut off!" People nowadays only consider themselves happy when they feel love, desire, greed, anger, or infatuation. How could they realize that their presumed happiness is in fact suffering? They are like moths who are addicted to the light of the candle, like flies who keep buzzing around objects made of pewter. Moths and flies do not realize that they are about to seriously harm themselves. In the same way, whenever people harm any of the myriad beings or when one of the myriad beings harms a person, the cause is always produced in their minds. Thus we say: "The mind is the habitation of the spirit, the spirit is the ruler of the personal body."

Anyone who practices this cultivation therefore has no business to be concerned with anything beyond the triple gem of essence, energy and spirit. Spirit is the lord, energy the minister, and essence the people. Whenever, the five kinds of brigands [sensual involvements] invades the country, essence and spirit are destroyed and thrown into chaos. When the five kinds of brigands are obliterated, the country is stabilized and the people are at peace. When the people are at peace and when the ruler then refrains from governing actively, then the country will last forever. To ensure the state, first of all subdue evil specters on the outside and strengthen true inner nature on the inside. Then refine essence to energy, energy to spirit, and finally make spirit return to emptiness. This corresponds to the myriad beings returning to the three, the three returning to the two, and the two returning to the One. The One ultimately returns to emptiness. Thus the Tao of immortality is the reversal of the process of creation – it means permanent numinosity, permanent presence. On the other hand, the way living beings in the world of dust use these forces everyday is exactly the opposite. Spirit is transformed into energy, energy is transformed into essence, essence is transformed into physical shape, and physical shape is transformed into life. Beings thus live because the One produces the two, the two produce the three, and the three produce the myriad beings. This is the pattern of the way of humanity. There duly is life and death. All life and death are ultimately there because people desire them in their minds. Only the mind of the person who cultivates immortality can just remain as it is and never get agitated. It is like a dragon nurturing a pearl, like a hen hatching an egg, like a dung beetle rolling around in excrement, like a ground bee rejecting its children, like an oyster cherishing its pearl, like a rabbit nourishing its young, like a turtle spitting out its shadow, or like a rhinoceros gazing at the stars. Once the exercise is practiced like this, it is like grain collecting dew or like pumpkins shedding their stems: it is merely part of the continuous functioning of the spirit. Spirit is the mother of energy, while essence in turn is its child. When spirit and energy embrace each other, essence will naturally return to the source, collect and combine and never disperse. This is how the child is born from its father and mother. Its marvel lies in the preservation of the spirit in one's center. When the two energies of yin and yang first couple and join in the Yellow Court [in the abdomen] and the three florescences of energy, essence, and spirit merge and become one in the Primal Orifice [between the eyebrows], the immortal embryo is conceived. Then the true spirit is liberated. Going beyond the realm of birth and earth, it transcends all and becomes one with the Tao. After practicing this for one hundred days, one's breathing will be imperceptible like a turtle's. After two years, the body will levitate and the mind will possess magical powers. The eight gateways and seven openings of the head will all be opened until even the major entrance way between the eyebrows is free to pass through. After three years, one will fly up to the otherworld and attain the Invisible and Inaudible. In all of this it is essential to have a secure and firm will and to maintain a sense of reverence in one's cultivation. Never allow yourself to be lazy, then quite naturally you will have the most wonderful experiences. Therefore we say: "Unless the right efforts are undertaken, there can be no perfect enlightenment." Among those who wish to cultivate perfection, there may be those who, even though they subject themselves to strenuous efforts, have not yet received the proper teaching. Such people are likely to forget the origin and pursue the far ends, to cultivate blindly and practice refinement without heed. In some cases they may adhere to ideas of meaningless emptiness, in other cases they may be muddled by illusion and mere outer forms. How are such people any different from silly fools? Like a cat, they are sitting in front of an empty hole – they will never catch their mouse. All I have said above about the esoteric practice of sleep exercises is ultimately due to the wondrous workings of Heaven. Yet its attainment also depends greatly on the right teacher and on a proper transmission of the mind. It cannot be attained upon individual efforts and through ordinary judging and measuring. Should you, however, indeed encounter a true teacher, practice diligently according to his instructions. But never reveal the practice to the wrong people! You will antagonize the grace of heaven! Heed it and be very careful! Mao Xuanhan Conquers the Dragon and Tiger The elemental qi [breath] within the heart is called the dragon. The elemental essence within the body is called the tiger. With one's temper controlled, the dragon returns to the water. With one's emotions yielding, the tiger hides in the mountains. When the two [i.e. dragon and tiger] come together peacefully, One's name will be entered in the Registers of Immortals. Qu Shangfu Refines [by Heat] the Hun and Po Souls Extracting mercury from cinnabar is the activity of the hun soul. Extracting gold from water is the activity of the po soul. Heaven takes the sun as its hun soul. Earth takes the moon as its po soul. In the sun, search for rabbit marrow. In the moon, collect raven blood.

The Hempclad Adept Harmonizes and Adjusts [his] True Qi To adjust and harmonize the true qi at the fifth hour of the early morning, Make the mind and breath rely on each other, Concentrating for a long time on the center, A huge, round ball of cinnabar congeals in the tiger-dragon dish. Hu Donglin Circulates and Transforms Yinyang What imitates [the ordering of] Heaven and is patterned after Earth is called the body. Carrying yin on one's back and embracing yang is called action. Heaven and Earth establish the foundation. Yin and yang circulate and transform in accordance with a set rhythm. This [relationship] Ge Lizi knows, [But only] a few people are able to understand [its] mystery. The Ebb and Flow of Du Suzhen's Yinyang When yin reaches its fullest, yang arises and there is Return. When yang reaches its fullest, yin arises and there is Meeting. Yin at its fullest, yang arrives, this is Return. Yang at its end, Meeting again encroaches [becomes strong]. When the student understands the firing strength and timing, He may break through Earth and see the truth of Heaven. Dragonchart Wang Serenely Cultivates the Timing of His Alchemical Fire Yang moving in the midst of serenity is fire. Thunder booming below the ground is timing. Fire originally arises from water. Timing begins when yang arrives at Return. Thunderclaps hold up the Heavenly Root. The southeasterly wind observes the moon's new birth. Kang Nanyan Guards the Furnace and Cauldron The Qian 乾 [Heavenly] Palace of True Yang is called the Cauldron. The Kun 坤 [Earthly] Palace of the True Yin is called the Furnace. The Cauldron is cast in the Qian Palace. The Furnace is embraced by the Kun Earth. After the self and mind are rectified, The Furnace and Cauldron are naturally very stable. Zhang Yitang Refines [Himself] Into the Numinous Treasure Numinous means the ten-thousand spirits do not disperse. Treasure means one though lasts forever. Once one stores the Treasure in the body, [One] acts upon it, and then has numinescence. [One] truly able to embrace the concealed and meaningful, Sends out great light and brightness. Zhang Xuanxuan Pens up the Horse and Ties up the Monkey Scrubbing and rubbing the mind is cleansing. Washing out dust and dirt is bathing. If one wants to subdue the crazy monkey, One must first capture the wild horse. The smallest speck of dust will not pollute. The spirit and qi will collect in the mind.

Peng Lanweng Tames and Releases the Cinnabar Hub Taming means to enter the Soundless and Formless Gate. Releasing means to go out of the Realm of Distance and Delusion. The Eternally Numinous Child [Has] spiritual merits whose wonder is unfathomable. Release it [i.e. the mind] and end the dharma-realm. Control it and increase your store of pearls. Zhang Ziran Lets Loose the Numinous Persuasion Numinous is awareness of the source and understanding the beginning. Persuasion means freely dropping all obstacles. See through the face one is born with. There aren't any Buddhas or Immortals. Utterly empty, [one] reaches the source without obstruction. Thus one turns the ocean into fields. Yu Yiyang Transcends Life and Death Transcending life and death is realization. Realizing the Dao and ascending [to Heaven] is attainment. Only by destroying the Great Mist of the Sense-orifices, Can one know what preceded images and emperors. Only this is realization and attainment. This is the Galaxy of Grand Network.

華山十二睡功總訣 Hua-shan Shih-erh Shui-kung Tsung-chüeh

The Chinese text conforms to the original woodblock text. Different forms of the same characters are used accordingly (e.g. 宝 or 寶; 来 or 來). 夫學道修眞之士若習睡功玄訣者於日間及夜靜無事之時或一陽來之候端身正坐叩齒三十六通逐一喚集身中諸神然後

鬆寬衣帶而側臥之訣在閉兊目半垂簾赤龍頭胝上腭並膝收一足十指如鈎隂陽歸竅是外日月交光也然後一手掐劍訣掩

生門一手掐劍訣曲肱而枕之以眼對鼻鼻對生門合齒開天門閉地戸心目内觀坎離會合是内日月交精也功法如鹿之運督

鶴之養胎龜之喘息夫人之晝夜有一萬三千五百息行八萬四千里氣是應天地造化悉在玄関囊籥使思慮神歸於元神内藥

也内爲體外爲用體則含精於内用則法光於外使内外打成一塊方是入道工夫行到此際六賊自然消滅五行自然攢簇火候

自然昇降醞就眞液洗養靈根故曰玄牝通一口睡之飮春酒朝暮謹行持眞陽永不走凡睡之功畢起時揩摩心地次揩両眼則

心身舒暢 行住坐臥大要聚氣凝神神住則氣住氣住則精住精住則形固若神住則無思慮氣住則無呼吸精住則無淫慾然後三元歸一

八脉還源七寶無漏血化爲膏始得長生久視修眞之要性靜則情逸心動則神疲蓋神去則氣散氣散則精耗精耗則形枯形枯

則死矣 故世人之生死皆一夢幻如至人則不然至人無妄無妄則無夢苟有夢亦得其眞非情慾之夢也故其心常虛明神常澄湛無來

無去不生不滅安有此輪迴哉世人妄妄不息情慾交熾心被萬緣所染神無一刻寧靜茫茫乎晝亦夢也夜亦夢也寤亦夢也寐

亦夢也臨命終時一片情慾牽扯不斷安得不趨入他途投入異類受此輪迴無有出期自無始以來其性來去皆如此故佛經云

恩愛斷生死斷也今之世人只以愛慾貪嗔痴爲樂豈知樂是苦因如蛾之戀燈蠅之貪錫蛾蠅不知自剋其形此乃人盜萬物萬

物盜人一切由心之所造也故心者神之宅神者身之主 修行人修箇甚麼無過精氣神三寶而已神爲君氣爲臣精爲民故五賊侵而精神耗亂五賊泯而國泰民安民安則無治可以長

久先要外伏魔精内安眞性煉精化炁煉炁化神煉神還虛此是爲物歸三三歸二二歸一一歸空是爲仙道逆行常靈常存如塵

世間衆生日用則神化炁炁化精精化形形化生物是一生二二生三三生萬物此乃人道順行有生有死其生死皆在心之所欲

也 至於修仙之人心要如如不動如龍之養珠雞之抱卵蜣螂之滾毬[虫醫]螉之呪子蚌含明月兎子懷胎鱉之射影犀之望星功到則如禾之凝露瓜之脫蒂是神之運用神者氣之母精者氣之子神氣相抱精自歸源凝結不散即嬰孩由父母之所生也妙在存神於斯中始得二氣交感於黄庭三華混一於元竅聖胎成而眞神蛻化出離生死超然成道如此行持一百日龜息三百日成丹

両年身輕心靈上開八門七孔及眉心一門三年飛昇以達希夷要在篤志䖍恪修持不怠自有妙驗故曰工夫不到不方圓有等

修眞之士雖下苦功未得眞傳以致忘本逐末盲修瞎煉或執頑空或泥幻相何異於痴貓守於空窟終不得其鼠也 己上睡功秘法天機之妙務在眞師心授不得私意揣度或得遇者謹而行之勿示非人恐遭天憲愼之愼之 毛玄漢降龍伏虎圖 心中元氣謂之龍 身中元精謂之虎 性定龍歸水 情寂虎隱山 二家和合了 名姓列仙班 瞿上輔煉魂魄圖 砂中取汞爲之魂 水裡淘金爲之魄 天以日爲魂 地以月爲魄 日中尋兎髄 月内取烏血 麻衣眞人和調眞炁圖 調和眞炁五朝元 心息相依念不偏 二物長居於戊己 虎龍盤結大丹圓 胡東鄰運化隂陽圖 法天象地謂之體 負隂抱陽謂之用 天地爲立基 隂陽運化機 這箇捩子 料得誰人知 杜勝眞隂陽復姤圖 隂極陽生爲之復 陽極隂生爲之姤 隂極陽来復 陽終姤又侵 學人明火候 撅地見天眞 王龍圖靜養火候圖 静中陽動為之火 地下雷轟爲之候 火本生於水 候乃陽来復 雷震攝天根 巽風観月窟 康南巖守爐鼎圖 乾宮眞陽謂之鼎 坤宮眞土謂之爐 鼎在乾宮鑄 爐因坤土包 身心端正後 爐鼎自堅牢

張怡堂煉成靈寶圖 萬神不散爲之靈 一念長存爲之宝 自存身中宝 施之便有靈 誠能含蓄得 放出大光明 張玄玄牢拴猿馬圖 揩摩心地爲之沐 洗滌塵垢爲之浴 要得狂猿伏 先将劣馬擒 纖毫塵不染 神氣合乎心 彭懶翁收放丹樞圖 入希夷門爲之收 出離迷境爲之放 亙古靈童子 神功妙莫量 放之彌法界 收則黍珠藏 譚自然廓然靈通圖 悟本知源爲之靈 廓然無礙爲之通 識破娘生面 都無佛與仙 廓然元不礙 任爾海成田 喻一陽出離生死圖 出離生死爲之了 得道飛昇爲之當 打破鴻濛竅 方知象帝先 只斯爲了當 如是大羅仙

Punctuated Text 夫學道修眞之士、若習睡功玄訣者、於日間及夜靜無事之時、或一陽來之候、端身正坐、叩齒三十六通、逐一喚集

身中諸神、然後鬆寬衣帶而側臥之。訣在閉兊、目半垂簾、赤龍頭胝上腭、並膝、收一足、十指如鈎、隂陽歸竅、

是外日月交光也。然後、一手掐劍訣、掩生門；一手掐劍訣、曲肱而枕之。以眼對鼻、鼻對生門、合齒、開天門、

閉地戸、心目内觀、坎離會合、是内日月交精也。功法如鹿之運督、鶴之養胎、龜之喘息。夫人之晝夜有一萬三千

五百息、行八萬四千里氣、是應天地造化、悉在玄関囊籥。使思慮神歸於元神、内藥也。内爲體、外爲用。體則含

精於内、用則法光於外。使内外打成一塊、方是入道工夫。行到此際、六賊自然消滅、五行自然攢簇、火候自然昇

降、醞就眞液、洗養靈根、故曰：玄牝通一口、睡之飮春酒、朝暮謹行持、眞陽永不走。凡睡之功畢起時、揩摩心

地、次揩両眼、則心身舒暢 行住坐臥、大要聚氣凝神。神住則氣住、氣住則精住、精住則形固。若神住則無思慮、氣住則無呼吸、精住則無淫

慾、然後三元歸一、八脉還源、七寶無漏、血化爲膏、始得長生久視。修眞之要、性靜則情逸、心動則神疲。蓋神

去則氣散、氣散則精耗、精耗則形枯、形枯則死矣 故世人之生死、皆一夢幻、如至人則不然。至人無妄、無妄則無夢、苟有夢亦得其眞、非情慾之夢也。故其心常虛

明、神常澄湛、無來無去、不生不滅、安有此輪迴哉！世人妄妄不息、情慾交熾、心被萬緣所染、神無一刻寧靜、

茫茫乎晝亦夢也、夜亦夢也、寤亦夢也、寐亦夢也。臨命終時、一片情慾牽扯不斷、安得不趨入他途、投入異類、

受此輪迴、無有出期。自無始以來、其性來去皆如此、故佛經云：恩愛斷、生死斷也。今之世人、只以愛慾貪嗔痴

爲樂、豈知樂是苦因、如蛾之戀燈、蠅之貪錫、蛾蠅不知自剋其形。此乃人盜萬物、萬物盜人、一切由心之所造也

。故心者神之宅、神者身之主 修行人修箇甚麼、無過精氣神三寶而已。神爲君、氣爲臣、精爲民。故五賊侵而精神耗亂、五賊泯而國泰民安、民

安則無治可以長久。先要外伏魔精、内安眞性、煉精化炁、煉炁化神、煉神還虛、此是爲物歸三、三歸二、二歸一

、一歸空、是爲仙道逆行、常靈常存。如塵世間衆生日用、則神化炁、炁化精、精化形、形化生物；是一生二、二

生三、三生萬物、此乃人道順行、有生有死、其生死皆在心之所欲也 至於修仙之人、心要如如不動、如龍之養珠、雞之抱卵、蜣螂之滾毬、[虫醫]螉之呪子、蚌含明月、兎子懷胎、鱉之射影、犀之望星；功到則如禾之凝露、瓜之脫蒂、是神之運用。神者氣之母、精者氣之子、神氣相抱、精自歸源、凝結不散、即嬰孩由父母之所生也。妙在存神於斯中、始得二氣交感於黄庭、三華混一於元竅、聖胎成而眞神蛻化

、出離生死、超然成道。如此行持、一百日龜息、三百日成丹、二年身輕心靈、上開八門七孔及眉心一門、三年飛

昇、以達希夷。要在篤志䖍恪、修持不怠、自有妙驗。故曰：工夫不到不方圓。有等修眞之士、雖下苦功、未得眞

傳、以致忘本逐末、盲修瞎煉、或執頑空、或泥幻相、何異於痴貓守於空窟、終不得其鼠也 己上睡功秘法、天機之妙、務在眞師心授、不得私意揣度。或得遇者、謹而行之、勿示非人、恐遭天憲、愼之愼之 毛玄漢降龍伏虎圖 心中元氣謂之龍、身中元精謂之虎。性定龍歸水、情寂虎隱山。二家和合了、名姓列仙班 瞿上輔煉魂魄圖 砂中取汞爲之魂、水裡淘金爲之魄。天以日爲魂、地以月爲魄。日中尋兎髄、月内取烏血 麻衣眞人和調眞炁圖 調和眞炁五朝元、心息相依念不偏。二物長居於戊己、虎龍盤結大丹圓 胡東鄰運化隂陽圖 法天象地謂之體、負隂抱陽謂之用。天地爲立基、隂陽運化機。這箇捩子、料得誰人知 杜勝眞隂陽復姤圖 隂極陽生爲之復、陽極隂生爲之姤。隂極陽来復、陽終姤又侵。學人明火候、撅地見天眞 王龍圖靜養火候圖 静中陽動為之火、地下雷轟爲之候。火本生於水、候乃陽来復。雷震攝天根、巽風観月窟 康南巖守爐鼎圖 乾宮眞陽謂之鼎、坤宮眞土謂之爐。鼎在乾宮鑄、爐因坤土包。身心端正後、爐鼎自堅牢

張怡堂煉成靈寶圖 萬神不散爲之靈、一念長存爲之宝。自存身中宝、施之便有靈。誠能含蓄得、放出大光明 張玄玄牢拴猿馬圖 揩摩心地爲之沐、洗滌塵垢爲之浴。要得狂猿伏、先将劣馬擒。纖毫塵不染、神氣合乎心 彭懶翁收放丹樞圖 入希夷門爲之收、出離迷境爲之放。亙古靈童子、神功妙莫量。放之彌法界、收則黍珠藏 譚自然廓然靈通圖 悟本知源爲之靈、廓然無礙爲之通。識破娘生面、都無佛與仙。廓然元不礙、任爾海成田 喻一陽出離生死圖 出離生死爲之了、得道飛昇爲之當。打破鴻濛竅、方知象帝先。只斯爲了當、如是大羅仙

華山十二睡功總訣 Comprehensive Formula: The Twelve Sleep Exercises of Mount Hua

地 肱 光 並 而 三 夜 夫 戸 而 也 膝 側 十 靜 學 心 枕 然 收 臥 六 無 道 華 目 之 後 一 之 通 事 修 山 内 以 一 足 訣 逐 之 眞 十 觀 眼 手 十 在 一 時 之 二 坎 對 掐 指 閉 喚 或 士 睡 離 鼻 劍 如 兊 集 一 若 功 會 鼻 訣 鈎 目 身 陽 習 總 合 對 掩 隂 半 中 來 睡 訣 是 生 生 陽 垂 諸 之 功 内 門 門 歸 簾 神 候 玄 日 合 一 竅 赤 然 端 訣 月 齒 手 是 龍 後 身 者 交 開 掐 外 頭 鬆 正 於 精 天 劍 日 胝 寬 坐 日 也 門 訣 月 上 衣 叩 間 功 閉 曲 交 腭 帶 齒 及 夫學道修眞之士 若習睡功玄訣者 於日間及夜靜無事之時 Now, students of the Tao and cultivators of perfection, if you wish to practice according to the mysterious formula of sleep exercises, first of all choose a time of complete leisure, either day or night. 或一陽來之候 端身正坐 叩齒三十六通 When you feel the rise of a yang energy approach, sit up straight in the lotus posture and clap your teeth thirty-six times. 逐一喚集身中諸神 Then, in one call, summon the assembled spirits residing in your body. 然後鬆寬衣帶而側臥之 訣在閉兊 目半垂簾 赤龍頭胝上腭 並膝 收一足 十指如鈎 Thereafter loosen your robe and belt and enter the position of sleeping on one side, according to the following formula: firmly close the mouth and keep the eyelids lowered halfway; press the tip of the red dragon [tongue] against the upper palate, bend the knees and pull in one foot with the toes bent. 隂陽歸竅 是外日月交光也 Thus yin and yang return to the opening and the outer sun and moon combine their radiance. 然後 一手掐劍訣 掩生門 Thereafter one hand forms the mudra of the unsheathed sword and is placed over the Gate of Life [in the abdomen]. 一手掐劍訣 曲肱而枕之 Then, with the other hand in the same mudra, bend the arm and use it as a pillow. 以眼對鼻 鼻對生門 Make sure both eyes and the nose are directly in line with the Gate of Life. 合齒 開天門 閉地戸 Close the teeth firmly, then open the Gate of Heaven [in the abdomen] and shut the Passageway of Earth [on the forehead]. 心目内觀 With the eye of the mind observe yourself within. 坎離會合 See how the trigrams Kan and Li [the forces of the heart and kidney] merge and combine. 是内日月交精也 This is how the inner sun and moon combine their essence.

赤 鳳 髄

卷 三

七 卷 九 十 五

畢 之 昇 此 光 内 天 夜 法 起 飮 降 際 於 藥 地 有 如 時 春 醞 六 外 也 造 一 鹿 揩 酒 就 賊 使 内 化 萬 之 摩 朝 眞 自 内 爲 悉 三 運 心 暮 液 然 外 體 在 千 督 地 謹 洗 消 打 外 玄 五 鶴 次 行 養 滅 成 爲 関 百 之 揩 持 靈 五 一 用 囊 息 養 両 眞 根 行 塊 體 籥 行 胎 眼 陽 故 自 方 則 使 八 龜 則 永 曰 然 是 含 思 萬 之 心 不 玄 攢 入 精 慮 四 喘 身 走 牝 簇 道 於 神 千 息 舒 凡 通 火 工 内 歸 里 夫 暢 睡 一 候 夫 用 於 氣 人 行 之 口 自 行 則 元 是 之 住 功 睡 然 到 法 神 應 晝 功法如鹿之運督 鶴之養胎 龜之喘息 The way this should be practiced is to circulate energy through the central conduit like a deer, to nourish the inner embryo like a crane, and to develop imperceptible inner breathing like a turtle. 夫人之晝夜有一萬三千五百息 行八萬四千里氣 A human being breathes 13,500 times in twenty-four hours, thereby revolving the energy for 84,000 miles. 是應天地造化 Thus the respiration of the body corresponds to the number of universal evolution. 悉在玄関囊籥 It all depends on the mysterious pass and the workings of the bellows. 使思慮神歸於元神 Make your thinking, planning, and all mental activity return to primordial spirit. 内藥也 This then is the inner elixir. 内為體 外為用 Within is substance, without is function. 體則含精於内 The substance is the assemblance of essence within. 用則法光於外 The function is the working of radiance without. 使内外打成一塊 方是入道工夫 Make within and without coincide and from one big clod, then you have reached the point of entering the Tao. 行到此際 六賊自然消滅 五行自然攢簇 When your effort has brought you this far, the six robbers [senses] will naturally disperse, the five agents, on the other hand, will naturally crowd together. 火候自然昇降 The regulation of the fire will rise and descend in a natural rhythm. 醞就眞液 洗養靈根 故曰 The freshly brewed juice of perfection [saliva] will cleanse and nourish the numinous root [tongue]. Thus it is said, 玄牝通一口 When the mysterious female pervades the entire mouth, 睡之飮春酒 One drinks the wine of spring [saliva] in sleep. 朝暮謹行持 Practice this diligently from morning to night, 眞陽永不走 And the true yang will never leave. 凡睡之功畢起時 揩摩心地 After finishing these sleep exercises, get up and massage your heart area a couple of times. 次揩両眼 則心身舒暢 Then rub your eyes so that body and mind feel comfortable and glowing.

明 苟 一 耗 則 無 精 精 坐 神 有 夢 精 情 漏 住 住 臥 常 夢 幻 耗 逸 血 則 則 大 澄 亦 如 則 心 化 無 形 要 湛 得 至 形 動 爲 淫 固 聚 無 其 人 枯 則 膏 慾 若 氣 來 眞 則 形 神 始 然 神 凝 無 非 不 枯 疲 得 後 住 神 去 情 然 則 蓋 長 三 則 神 不 慾 至 死 神 生 元 無 住 生 之 人 矣 去 久 歸 思 則 不 夢 無 故 則 視 一 慮 氣 滅 也 妄 世 氣 修 八 氣 住 安 故 無 人 散 眞 脉 住 氣 有 其 妄 之 氣 之 還 則 住 此 心 則 生 散 要 源 無 則 輪 常 無 死 則 性 七 呼 精 迴 虛 夢 皆 精 靜 寶 吸 住 行住坐臥 大要聚氣凝神 Whether walking, standing, sitting, or lying down, it is always essential to accumulate the energy and keep the spirit well together. 神住則氣住 When the spirit is firmly established, the energy is stable. 氣住則精住 When the energy is stable, essence is firm. 精住則形固 When essence is firm, the physical body is strong. 若神住則無思慮 氣住則無呼吸 When the spirit is firmly established, there is no more inhaling and exhaling. 精住則無淫慾 When the essence is firm, there is no more debauching and desiring. 然後三元歸一 八脉還源 Then only can the three primordials [energy, essence, and spirit] return to the One, can the eight conduits [meridians of acupuncture] revert to their source. 七寶無漏 血化為膏 始得長生久視 The seven treasures [sense door] will be free from all outflow, and the blood will transform into a rich grease [like the embryonic mixture of blood and semen] – with this long life and eternal vision are attained. 修眞之要 性靜則情逸 The essential principle of the cultivation of perfection is that when inner nature is utterly tranquil, the emotions vanish. 心動則神疲 On the other hand, when the mind is agitated, the spirit will be exhausted. 蓋神去則氣散 氣散則精耗 When the spirit leaves, the energy will be scattered. When the energy is scattered, the essence will become feeble. 精耗則形枯 形枯則死矣 When the essence becomes feeble, the physical body withers. When the physical body withers, there is death. 故世人之生死 皆一夢幻 Therefore life and death of ordinary people are just like a big dream or illusion. 如至人則不然 In the case of the perfect human being, this is not so. 至人無妄 無妄則無夢 The perfect human is without false [unnecessary] thoughts. Free from false thoughts, he is free from dreams. 苟有夢亦得其眞 非情慾之夢也 And even if there is a dream, it is always a dream of perfection, never a dream of passions and desires. 故其心常虛明 神常澄湛 Therefore the mind of a perfect human being is always vacant and radiant, the spirit is always pure and profound. 無來無去 不生不滅 安有此輪迴哉 There is no more coming and going, no more arising and passing away – how could there be a wheel of transmigration?

由 不 樂 愛 期 安 夢 無 哉 心 知 豈 斷 自 得 也 一 世 之 自 知 生 無 不 寐 刻 人 所 剋 樂 死 始 趨 亦 寧 妄 造 其 是 斷 以 入 夢 靜 妄 也 形 苦 也 來 他 也 茫 不 故 此 因 今 其 途 臨 茫 息 心 乃 如 之 性 投 命 乎 情 者 人 蛾 世 來 入 終 晝 慾 神 盜 之 人 去 異 時 亦 交 之 萬 戀 只 皆 類 一 夢 熾 宅 物 燈 以 如 受 片 也 心 神 萬 蠅 愛 此 此 情 夜 被 者 物 之 慾 故 輪 慾 亦 萬 身 盜 貪 貪 佛 迴 牽 夢 緣 之 人 錫 嗔 經 無 扯 也 所 主 一 蛾 痴 云 有 不 寤 染 修 切 蠅 爲 恩 出 斷 亦 神 世人妄妄不息 情慾交熾 心被萬緣所染 In ordinary people, false thoughts never cease, passions and desires inflame each other, and thus their minds are defiled by a myriad karmic causes. 神無一刻寧靜 Their spirit does not have peace and tranquility for even an instant! 茫茫乎晝亦夢也 夜亦夢也 Vague and finicky, they dream during the day, they dream during the night. 寤亦夢也 寐亦夢也 They dream while they are awake, they dream while they are asleep. 臨命終時 一片情慾牽扯不斷 When finally their lives come to an end, their incessant passions and desires haul them on without interruption. 安得不趨入他途 投入異類 How could they not be rushed into another path, not be thrown into a different life form? 受此輪迴 無有出期 Once deeply involved in this endless cycle of transmigration, they will never have a chance to break out of it. 自無始以來 其性來去皆如此 From the beginningless beginning onward, their natures come and go on and on, forever and ever like this. 故佛經云 恩愛斷 生死斷也 Therefore the Buddhist sutras say: "When care and love are cut off, life and death are also cut off!" 今之世人 只以愛慾貪嗔痴為樂 People nowadays only consider themselves happy when they feel love, desire, greed, anger, or infatuation. 豈知樂是苦因 How could they realize that their presumed happiness is in fact suffering? 如蛾之戀燈 蠅之貪錫 They are like moths who are addicted to the light of the candle, like flies who keep buzzing around objects made of pewter. 蛾蠅不知自剋其形 Moths and flies do not realize that they are about to seriously harm themselves. 此乃人盜萬物 萬物盜人 一切由心之所造也 In the same way, whenever people harm any of the myriad beings or when one of the myriad beings harms a person, the cause is always produced in their minds. 故心者神之宅 神者身之主 Thus we say: "The mind is the habitation of the spirit, the spirit is the ruler of the personal body."

在 三 炁 道 此 魔 而 氣 行 心 生 炁 逆 是 精 國 爲 人 之 萬 化 行 爲 内 泰 臣 修 所 物 精 常 物 安 民 精 箇 欲 此 精 靈 歸 眞 安 爲 甚 也 乃 化 常 三 性 民 民 麼 至 人 形 存 三 煉 安 故 無 於 道 形 如 歸 精 則 五 過 修 順 化 塵 二 化 無 賊 精 仙 行 生 世 二 炁 治 侵 氣 之 有 物 間 歸 煉 可 而 神 人 生 是 衆 一 炁 以 精 三 心 有 一 生 一 化 長 神 寶 要 死 生 日 歸 神 久 耗 而 如 其 二 用 空 煉 先 亂 已 如 生 二 則 是 神 要 五 神 不 死 生 神 爲 還 外 賊 爲 動 皆 三 化 仙 虛 伏 泯 君 修行人修箇甚麼 無過精氣神三寶而已 Anyone who practices this cultivation therefore has no business to be concerned with anything beyond the triple gem of essence, energy and spirit. 神為君 氣為臣 精為民 Spirit is the lord, energy the minister, and essence the people. 故五賊侵而精神耗亂 Whenever, the five kinds of brigands [sensual involvements] invades the country, essence and spirit are destroyed and thrown into chaos. 五賊泯而國泰民安 When the five kinds of brigands are obliterated, the country is stabilized and the people are at peace. 民安則無治可以長久 When the people are at peace and when the ruler then refrains from governing actively, then the country will last forever. 先要外伏魔精 内安眞性 To ensure the state, first of all subdue evil specters on the outside and strengthen true inner nature on the inside. 煉精化炁 煉炁化神 煉神還虛 Then refine essence to energy, energy to spirit, and finally make spirit return to emptiness. 此是為物歸三 三歸二 二歸一 This corresponds to the myriad beings returning to the three, the three returning to the two, and the two returning to the One. 一歸空 The One ultimately returns to emptiness. 是為仙道逆行 常靈常存 Thus the Tao of immortality is the reversal of the process of creation – it means permanent numinosity, permanent presence. 如塵世間衆生日用 On the other hand, the way living beings in the world of dust use these forces everyday is exactly the opposite. 則神化炁 炁化精 精化形 形化生物 Spirit is transformed into energy, energy is transformed into essence, essence is transformed into physical shape, and physical shape is transformed into life. 是一生二 二生三 三生萬物 Beings thus live because the One produces the two, the two produce the three, and the three produce the myriad beings. 此乃人道順行 This is the pattern of the way of humanity. 有生有死 There duly is life and death. 其生死皆在心之所欲也 All life and death are ultimately there because people desire them in their minds. 至於修仙之人 心要如如不動 Only the mind of the person who cultivates immortality can just remain as it is and never get agitated.

開 持 胎 中 不 氣 到 子 如 八 一 成 始 散 之 則 蚌 龍 門 百 而 得 即 母 如 含 之 七 日 眞 二 嬰 精 禾 明 養 孔 龜 神 氣 孩 者 之 月 珠 及 息 蛻 交 由 氣 凝 兎 雞 眉 三 化 感 父 之 露 子 之 心 百 出 於 母 子 瓜 懷 抱 一 日 離 黄 之 神 之 胎 卵 門 成 生 庭 所 氣 脫 鱉 蜣 三 丹 死 三 生 相 蒂 之 螂 年 二 超 華 也 抱 是 射 之 飛 年 然 混 妙 精 神 影 滾 昇 身 成 一 在 自 之 犀 毬 以 輕 道 於 存 歸 運 之 達 心 如 元 神 源 用 望 螉 希 靈 此 竅 於 凝 神 星 之 夷 上 行 聖 斯 結 者 功 呪 如龍之養珠 雞之抱卵 蜣螂之滾毬 [虫醫]螉之呪子 蚌含明月 兎子懷胎 鱉之射影 犀之望星 It is like a dragon nurturing a pearl, like a hen hatching an egg, like a dung beetle rolling around in excrement, like a ground bee rejecting its children, like an oyster cherishing its pearl, like a rabbit nourishing its young, like a turtle spitting out its shadow, or like a rhinoceros gazing at the stars. 功到則如禾之凝露 瓜之脫蒂 是神之運用 Once the exercise is practiced like this, it is like grain collecting dew or like pumpkins shedding their stems: it is merely part of the continuous functioning of the spirit. 神者氣之母 精者氣之子 Spirit is the mother of energy, while essence in turn is its child. 神氣相抱 精自歸源 凝結不散 When spirit and energy embrace each other, essence will naturally return to the source, collect and combine and never disperse. 即嬰孩由父母之所生也 This is how the child is born from its father and mother. 妙在存神於斯中 Its marvel lies in the preservation of the spirit in one's center. 始得二氣交感於黄庭 三華混一於元竅 聖胎成 When the two energies of yin and yang first couple and join in the Yellow Court [in the abdomen] and the three florescences of energy, essence, and spirit merge and become one in the Primal Orifice [between the eyebrows], the immortal embryo is conceived. 而眞神蛻化 Then the true spirit is liberated. 出離生死 超然成道 Going beyond the realm of birth and earth, it transcends all and becomes one with the Tao. 如此行持 一百日龜息 After practicing this for one hundred days, one's breathing will be imperceptible like a turtle's. 三百日成丹 After three hundred days, the elixir will be complete.1 二年身輕心靈 After two years, the body will levitate and the mind will possess magical powers. 上開八門七孔及眉心一門 The eight gateways and seven openings of the head will all be opened until even the major entrance way between the eyebrows is free to pass through. 三年飛昇 以達希夷 After three years, one will fly up to the otherworld and attain the Invisible and Inaudible. 1 This sentence, missing in Takehiro's translation, is added by the redactor.

愼 揣 睡 相 傳 不 要 之 度 功 何 以 到 在 愼 或 秘 異 致 不 篤 之 得 法 於 忘 方 志 遇 天 痴 本 圓 䖍 者 機 貓 逐 有 恪 謹 之 守 末 等 修 而 妙 於 盲 修 持 行 務 空 修 眞 不 之 在 窟 瞎 之 怠 勿 眞 終 煉 士 自 示 師 不 或 雖 有 非 心 得 執 下 妙 人 授 其 頑 苦 驗 恐 不 鼠 空 功 故 遭 得 也 或 未 曰 天 私 己 泥 得 工 憲 意 上 幻 眞 夫 要在篤志䖍恪 In all of this it is essential to have a secure and firm will and to maintain a sense of reverence in one's cultivation. 修持不怠 自有妙驗 Never allow yourself to be lazy, then quite naturally you will have the most wonderful experiences. 故曰 工夫不到不方圓 Therefore we say: "Unless the right efforts are undertaken, there can be no perfect enlightenment." 有等修眞之士 雖下苦功 未得眞傳 Among those who wish to cultivate perfection, there may be those who, even though they subject themselves to strenuous efforts, have not yet received the proper teaching. 以致忘本逐末 盲修瞎煉 Such people are likely to forget the origin and pursue the far ends, to cultivate blindly and practice refinement without heed. 或執頑空 或泥幻相 In some cases they may adhere to ideas of meaningless emptiness, in other cases they may be muddled by illusion and mere outer forms. 何異於痴貓守於空窟 終不得其鼠也 How are such people any different from silly fools? Like a cat, they are sitting in front of an empty hole – they will never catch their mouse. 務在眞師心授 Yet its attainment also depends greatly on the right teacher and on a proper transmission of the mind. 己上睡功秘法 天機之妙 All I have said above about the esoteric practice of sleep exercises is ultimately due to the wondrous workings of Heaven. 不得私意揣度 It cannot be attained upon individual efforts and through ordinary judging and measuring. 或得遇者 謹而行之 Should you, however, indeed encounter a true teacher, practice diligently according to his instructions. 勿示非人 But never reveal the practice to the wrong people! 恐遭天憲 You will antagonize the grace of heaven! 愼之愼之 Heed it and be very careful!

姓 寂 精 心 列 虎 謂 中 毛 仙 隱 之 元 玄 班 山 虎 炁 漢 二 性 謂 降 家 㝎 之 伏 和 龍 龍 龍 合 歸 身 虎 了 水 中 名 情 元

毛玄漢降伏龍虎 Mao Xuanhan Conquers the Dragon and Tiger

心中元炁謂之龍 The elemental qi [breath] within the heart is called the dragon. 身中元精謂之虎 The elemental essence within the body is called the tiger. 性定龍歸水 With one's temper controlled, the dragon returns to the water. 情寂虎隱山 With one's emotions yielding, the tiger hides in the mountains. 二家和合了 When the two [i.e. dragon and tiger] come together peacefully, 名姓列仙班 One's name will be entered in the Registers of Immortals.

内 以 金 砂 取 月 為 中 瞿 烏 為 之 取 上 血 魄 魄 汞 輔 日 天 為 煉 中 以 之 魂 尋 日 魂 魄 兎 為 水 髄 魂 裏 月 地 掏

瞿上輔煉魂魄 Qu Shangfu Refines [by Heat] the Hun and Po Souls

砂中取汞為之魂 Extracting mercury from cinnabar is the activity of the hun soul. 水裏掏金為之魄 Extracting gold from water is the activity of the po soul. 天以日為魂 Heaven takes the sun as its hun soul. 地以月為魄 Earth takes the moon as its po soul. 日中尋兎髄 In the sun, search for rabbit marrow. 月内取烏血 In the moon, collect raven blood.

己 依 調 虎 念 和 麻 龍 不 眞 衣 盤 偏 炁 眞 結 二 五 人 大 物 朝 和 丹 長 元 調 圓 居 心 眞 於 息 炁 戊 相

麻衣眞人和調眞炁 The Hempclad Adept Harmonizes and Adjusts [his] True Qi

調和眞炁五朝元 To adjust and harmonize the true qi at the fifth hour of the early morning, 心息相依念不偏 Make the mind and breath rely on each other, 二物長居於戊己 Concentrating for a long time on the center, 虎龍盤結大丹圓 A huge, round ball of cinnabar congeals in the tiger-dragon dish.

幾 陽 陽 法 人 運 謂 天 胡 知 化 之 象 東 機 用 地 隣 這 天 謂 運 箇 地 之 化 捩 為 體 隂 子 立 負 陽 料 基 隂 得 隂 抱

胡東隣運化隂陽 Hu Donglin Circulates and Transforms Yinyang

法天象地謂之體 What imitates [the ordering of] Heaven and is patterned after Earth is called the body. 負隂抱陽謂之用 Carrying yin on one's back and embracing yang is called action. 天地為立基 Heaven and Earth establish the foundation. 隂陽運化機 Yin and yang circulate and transform in accordance with a set rhythm. 這箇捩子 This [relationship] Ge Lizi knows, 料得幾人知 [But only] a few people are able to understand [its] mystery.

地 終 生 隂 見 姤 為 極 杜 天 又 之 陽 勝 眞 侵 姤 生 眞 學 隂 為 隂 人 極 之 陽 明 陽 復 復 火 来 陽 姤 候 復 極 撅 陽 隂

杜勝眞隂陽復姤 The Ebb and Flow of Du Suzhen's Yinyang

隂極陽生為之復 When yin reaches its fullest, yang arises and there is Return. 陽極隂生為之姤 When yang reaches its fullest, yin arises and there is Meeting. 隂極陽来復 Yin at its fullest, yang arrives, this is Return. 陽終姤又侵 Yang at its end, Meeting again encroaches [becomes strong]. 學人明火候 When the student understands the firing strength and timing, 撅地見天眞 He may break through Earth and see the truth of Heaven.

風 乃 轟 静 観 陽 為 中 王 月 来 之 陽 龍 窟 復 候 動 圖 雷 火 為 静 震 本 之 養 攝 生 火 火 天 於 地 候 根 水 下 巽 候 雷

王龍圖靜養火候 Dragonchart Wang Serenely Cultivates the Timing of His Alchemical Fire

静中陽動為之火 Yang moving in the midst of serenity is fire. 地下雷轟為之候 Thunder booming below the ground is timing. 火本生於水 Fire originally arises from water. 候乃陽来復 Timing begins when yang arrives at Return. 雷震攝天根 Thunderclaps hold up the Heavenly Root. 巽風観月窟 The southeasterly wind observes the moon's new birth.

鼎 因 土 乾 自 坤 謂 宮 康 堅 土 之 眞 南 牢 包 爐 陽 岩 身 鼎 謂 守 心 在 之 爐 端 乾 鼎 鼎 正 宮 坤 後 鑄 宮 爐 爐 眞

康南岩守爐鼎 Kang Nanyan Guards the Furnace and Cauldron

乾宮眞陽謂之鼎 The Qian 乾 [Heavenly] Palace of True Yang is called the Cauldron. 坤宮眞土謂之爐 The Kun 坤 [Earthly] Palace of the True Yin is called the Furnace. 鼎在乾宮鑄 The Cauldron is cast in the Qian Palace. 爐因坤土包 The Furnace is embraced by the Kun Earth. 身心端正後 After the self and mind are rectified, 爐鼎自堅牢 The Furnace and Cauldron are naturally very stable.

出 之 存 萬 大 便 為 神 張 光 有 之 不 怡 明 靈 宝 散 堂 誠 自 為 煉 能 存 之 成 含 身 靈 靈 蓄 中 一 寶 得 宝 念 放 施 常

張怡堂煉成靈寶 Zhang Yitang Refines [Himself] Into the Numinous Treasure

萬神不散為之靈 Numinous means the ten-thousand spirits do not disperse. 一念常存為之宝 Treasure means one though lasts forever. 自存身中宝 Once one stores the Treasure in the body, 施之便有靈 [One] acts upon it, and then has numinescence. 誠能含蓄得 [One] truly able to embrace the concealed and meaningful, 放出大光明 Sends out great light and brightness.

氣 将 垢 揩 合 劣 為 摩 張 乎 馬 之 心 玄 心 擒 浴 地 玄 纖 要 為 牢 毫 得 之 拴 塵 狂 沐 猿 不 猿 洗 馬 染 伏 滌 神 先 塵

張玄玄牢拴猿馬 Zhang Xuanxuan Pens up the Horse and Ties up the Monkey

揩摩心地為之沐 Scrubbing and rubbing the mind is cleansing. 洗滌塵垢為之浴 Washing out dust and dirt is bathing. 要得狂猿伏 If one wants to subdue the crazy monkey, 先将劣馬擒 One must first capture the wild horse. 纖毫塵不染 The smallest speck of dust will not pollute. 神氣合乎心 The spirit and qi will collect in the mind.

則 功 境 入 黍 妙 為 希 彭 珠 莫 之 夷 嬾 蔵 量 放 門 翁 放 亘 為 收 之 古 之 放 弥 靈 收 丹 法 童 出 樞 界 子 離 收 神 迷

彭嬾翁收放丹樞 Peng Lanweng Tames and Releases the Cinnabar Hub

入希夷門為之收 Taming means to enter the Soundless and Formless Gate. 出離迷境為之放 Releasing means to go out of the Realm of Distance and Delusion. 亘古靈童子 The Eternally Numinous Child 神功妙莫量 [Has] spiritual merits whose wonder is unfathomable. 放之弥法界 Release it [i.e. the mind] and end the dharma-realm. 收則黍珠蔵 Control it and increase your store of pearls.

爾 無 礙 悟 海 佛 為 本 譚 成 與 之 知 自 田 仙 通 源 然 廓 識 為 廓 然 破 之 然 元 娘 靈 靈 不 生 廓 通 礙 面 然 任 都 無

譚自然廓然靈通 Zhang Ziran Lets Loose the Numinous Persuasion

悟本知源為之靈 Numinous is awareness of the source and understanding the beginning. 廓然無礙為之通 Persuasion means freely dropping all obstacles. 識破娘生面 See through the face one is born with. 都無佛與仙 There aren't any Buddhas or Immortals. 廓然元不礙 Utterly empty, [one] reaches the source without obstruction. 任爾海成田 Thus one turns the ocean into fields.

是 知 昇 出 大 象 為 離 喻 羅 帝 之 生 一 仙 先 當 死 陽 只 打 為 出 斯 破 之 離 為 鴻 了 生 了 濛 得 死 當 竅 道 如 方 飛

喻一陽出離生死 Yu Yiyang Transcends Life and Death

出離生死為之了 Transcending life and death is realization. 得道飛昇為之當 Realizing the Dao and ascending [to Heaven] is attainment. 打破鴻濛竅 Only by destroying the Great Mist of the Sense-orifices, 方知象帝先 Can one know what preceded images and emperors. 只斯為了當 Only this is realization and attainment. 如是大羅仙 This is the Galaxy of Grand Network.

Five Characters Representing the Five Phases The picture in this page is another version of the 12th and last picture, "Yü I-yang Transcends Life and Death" (Yü I-yang Ch'u-li Sheng-ssu 喻一陽出離生死). It is a picture of Ch'en Hsi-i 陳希夷, also known as Ch'en T'uan 陳摶 (ca. 920-989), an eminent Taoist master and physiognomist who settled on Mount Hua (Hua-shan 華山) in the first half of the tenth century. In old texts he is depicted as a master of internal alchemy (nei-tan 内丹) and is famous for entering deep trance in his sleep, often for several months. The twelve sleep practices (shui-kung 睡功) explained here are attributed to him. In these practices, Taoists circulated the internal energies in various energy centers in their bodies. In the picture, there are five characters on the adept's body:

離

肝 呼 肺 坎

The trigrams k'an 坎 and li 離 are marked on traditional locations of these two trigrams, the kidneys and the heart respectively. A passage in the text describes the relevant process: "See how the trigrams Kan and Li [the forces of the heart and kidney] merge and combine. This is how the inner sun and moon combine their essence." (pp. 75-76). On the right side there is the word "lung" (hai 肺) and to the left is "liver" (kan 肝). The word hu 呼 is placed at the center of the four characters. Hu is one of the six exhalations (liu-ch'i 六氣), sometimes referred to as the "six healing sounds". It is the sound of spleen, the central organ which represents the fifth phase or element where the four phases unite. These five words represent the five phases (wu-hsing 五行):

Character Phase Organ K'an 坎 Water (shui 水) Kidneys 腎 Li 離 Fire (huo 火) Heart 心 Lungs 肺 Metal (chin 金) Lungs 肺 Liver 肝 Wood (mu 木) Liver 肝 Hu[-sound] 呼 Earth (t'u 土) Spleen 脾

In certain similar Taoist pictures, the characters k'an and li are replaced with corresponding characters wu 戊 and chi 己, the fifth and sixth of the celestial stems which when paired represent earth.

Page Numbers in the Original Translation In order to have a continuous text, sentences in the original translation are connected and page numbers are omitted. However, to enable full reference, the page numbers are preserved here. Following are the first and last sentences in each page. 73 The Twelve Sleep-Exercises of Mount Hua 74 Introductory Note 75 Comprehensive Formula: The Twelve Sleep Exercises of Mount Hua With the eye of the mind observe yourself within. See how the trigrams Kan and Li [the forces of the heart and 76 kidney] merge and combine. And the true yang will never leave. 77 After finishing these sleep exercises, get up and massage your heart area a couple of times. When the physical body withers, there is death. 78 Therefore life and death of ordinary people are just like a big dream or illusion. Therefore the Buddhist sutras say: "When care and love are cut off, life and death are also cut off!" 79 People nowadays only consider themselves happy when they feel love, desire, greed, anger, or infatuation. This corresponds to the myriad beings returning to the three, the three returning to the two, and 80 the two returning to the One. When spirit and energy embrace each other, essence will naturally return to the source, collect and combine and never 81 disperse. Such people are likely to forget the origin and pursue the far ends, to 82 cultivate blindly and practice refinement without heed. Heed it and be very careful! 83 Mao Xuanhan Conquers the Dragon and Tiger 84 Qu Shangfu Refines [by Heat] the Hun and Po Souls 85 The Hempclad Adept Harmonizes and Adjusts [his] True Qi 86 Hu Donglin Circulates and Transforms Yinyang 87 The Ebb and Flow of Du Suzhen's Yinyang 88 Dragonchart Wang Serenely Cultivates the Timing of His Alchemical Fire 89 Kang Nanyan Guards the Furnace and Cauldron 90 Zhang Yitang Refines [Himself] Into the Numinous Treasure 91 Zhang Xuanxuan Pens up the Horse and Ties up the Monkey 92 Peng Lanweng Tames and Releases the Cinnabar Hub 93 Zhang Ziran Lets Loose the Numinous Persuasion 94 Yu Yiyang Transcends Life and Death

Bibliography Takehiro, Teri. 1990. "The Twelve Sleep-Exercises of Mount Hua, From the Chifengsui by Zhou Lüjing". Taoist Resources 2.1: 73-94.