The Zhong Lü Chuan Dao Ji (钟吕传道集)

Book Discourse on Chuang Tzu:

Rid off the Encumbrance to Wander Farther Away into the Land of Great Vacuity

The Zhong Lü Chuan Dao Ji (鐘呂傳道集/钟吕传道集; Anthology of the Transmission of the Dao from Zhong[li Quan] to Lü [Dongbin]) is associated with Zhongli Quan (second century C.E.?) and Lü Dongbin (ninth century C.E.), two of the legendary Eight Immortals. It is part of the so-called “Zhong-Lü” (鍾呂) textual tradition of internal alchemy (neidan). The text, which probably dates from the late Tang (618-906) dynasty, is in question-and-answer format, containing a dialogue between Lü and his teacher Zhongli on aspects of alchemical terminology and methods.

The book emphasizes the united practices of xing and ming. As the contents said, “Just to practice the xing without any of ming is the first illness toward the practices of Tao, just to practice the inherited xing without any practice of dan 丹 (cinnabar) will result in the difficulties of transcending the yin spirit into the Saint even though generations passed. On the other hand, achieving the end processing of the practices of body but losing the inherited xing will be as same as the moment when we wish to see our faces we have no mirrors. This is just like an idiot who has got the longevity like the heaven and earth, or the one who has got the authority of the house treasures lacks of the power of decision making.”

The claims obviously denoted the important practices of both xing and ming. The transformation during the practices of ming kung, in the inner alchemy of Zhong-lu, is not like that of Quan Zhen sect; while as in the former, the body is a real physical body that can last as long as the heaven and earth. It implies that the ming kung is the training which can change the physical human body and not just deal with the xin and shen. The suppressing of the xin and the practices of xing kung only remains on the subjective level of changing in mind. This idea can also be found in the book:

“The burning of the three dan-tiens 丹田 (the storing pools of cinnabar) results in acquiring the dan 丹 (cinnabar) which permanently located in the lower abdomen. Further practices of the human form will finally attain the immortal body and becomes the De-xian 地仙 (the Earth Immortal)… When the entire yin transforms into the pure yang, it happens that a new body appears beyond the original body. At this moment the yang will turn the body into the immortal and thereafter, all other routines on earth will not be cared any more and then he returns to three mountains. We call it Shen-xian 神仙 (the Spirit Immortal)…However, the Shen-xian hates to stay on earth and so, he passes the Tao to an extent that he accumulates the merits on the way with the widespread virtues. One day when he achieves the required level he will be honored with a heavenly memorial and back to the dong-tien 洞天 (the palace of the heaven).”

Here the immortal states are actually divided into five levels, named Gui-xian 鬼仙 (the Ghost Immortal), Ren-xian 人仙 (the Human Immortal), De-xian (the Earth Immortal), Shen-xian 神仙 (the Spirit Immortal) and Tien-xian 天仙 (the Heaven Immortal). The achievement of De-xian, Shen-xian and Tien-xian is entirely based on the level of practices toward the yang. But the most important point we have to concern is that those practices will transform the body into various states of immortality. This is a factual transformation. It thus shows the distinct arguments in the methodology of Wang Chung-yang. However, as said in his discourses, he still argued that the efforts of the practices would result in the appearance of dan-sha 丹砂 (cinnabar). And the brightness of this dan-sha was interpreted as the shen 神 (the pure yang) that could finally free from the body (shell) and wander through the space. This shen, as he said, is the lotus flower and the body left behind is the lotus root. The argument here is clearly a contradiction. Dan-sha should be the origin of the energy that could transform the body into the immortal state. And this should be a real physical change.

The book Zhong Lü Chuan Dao Ji lists five classes of immortals:

Guǐxiān (“Ghost Immortal”): A person who cultivates too much yin energy. These immortals are likened to Vampires because they drain the life essence of the living, much like the fox spirit. Ghost immortals do not leave the realm of ghosts.

Rénxiān (“Human Immortal”): Humans have an equal balance of yin and yang energies, so they have the potential of becoming either a ghost or immortal. Although they continue to hunger and thirst and require clothing and shelter like a normal human, these immortals do not suffer from aging or sickness. Human immortals do not leave the realm of humans. [21] There are many sub-classes of human immortals.

Dìxiān (“Earth Immortal”): When the yin is transformed into the pure yang, a true immortal body will emerge that does not need food, drink, clothing or shelter and is not effected by hot or cold temperatures. Earth immortals do not leave the realm of earth. These immortals are forced to stay on earth until they shed their human form.

Shénxiān (“Spirit Immortal”): The immortal body of the earthbound class will eventually change into vapor through further practice. They have supernatural powers and can take on the shape of any object. These immortals must remain on earth acquiring merit by teaching mankind about the Tao. Spirit immortals do not leave the realm of spirits. Once enough merit is accumulated, they are called to heaven by a celestial decree.

Tiānxiān (“Celestial Immortal”) – Spirit immortals who are summoned to heaven are given the minor office of water realm judge. Over time, they are promoted to oversee the earth realm and finally become administrators of the celestial realm. These immortals have the power to travel back and forth between the earthly and celestial realms.

We attach below the full text in PDF format for download. Unfortunately it is in Chinese and people have to know Chinese to read the full contents.

Source: Wikipedia

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