The Great Dao of Long Life i A i t Chang Sheng Da Dao Zhang]

Yang Sen * ^ ,

*• translated by Stuart Alve Olson

9̂ Fall 2014

The Immortal—True Accounts of the 250-Year Old Man, L i Qingyun

This particular section of the book. The Great Dao of Long Life, begins Part One of Yang Sen's compiled record on the teachings of L i Qingyun. Originally this section was part of the book tit led. The Secrets of of a 250-Year Old Man Li Qlngyun's Immortality, co-authored by Master Yang Hexian (Master of Nourishing Crane Pagoda), a close dis­ciple of L i Qingyun). This original book was supposedly published around 1908 i n Shanghai. It is a bri l l iant piece on ten methods for attaining longevity and immortality. These ten methods are the foundation that L i Qingyim considered required practice for anyone seeking to lengthen their life, and even more so for those seeking immortality. Indeed these ten methods are like an overview of everything else L i Qingyun gives instruction on i n this book. The main prem­ise of these ten paths are to attain virtue (spiritual power), which then manifests into wisdom and tranquility. I t takes great diligence to put into practice these ten methods, but if a person can investigate each of them and apply put for th their best efforts i t w i l l surely have a good result.

The Secrets of Long Life

The art of the Dao of Longevity consists of ten methods: Sitting Meditation ^ , Da Zuo Settling the Mind , Jiang Xin

. Refining of Your Nature ^ 'l±, Lian Xing Transcending the Realms ^ ^ , Chao Jie Sincerity and Reverence & - f t , Jing Xin Cutting-off Affinities i f ^ , Duan Yuan Control the Mind ^ , Shou Xin Simplify Daily Activities f| ^ , Jian Shi Maintain Proper Views , Zhen Guan Tixed Peacefulness ^ ^ , Tai D i n g ,

To speak about lengthening a person's life, you must first have an adequate understanding of these ten principles so that the subtleties can be grasped. After this, the means for longevity can be spoken of, which are the methods for driving away disease to prolong life, the secrets of reversing old age, and the method for restoring youthfulness. A l l of these methods are intercormected.

S i t t ing M e d i t a t i o n : To s imply put the body in to a dignified posture w i t h the eyes shut is not the true way of meditation. Nevertheless, meditation i n thjs m.anner should still be performed twice daily, during two of the six two-hour periods [between 11 p.m. and 1 a.m., and 11 a.m. and 1 p.m.] .

-Whether walking, standing, sitting, or ly ing down, the m i n d must be as still as a mountain, urmiovable and uriswayable. The Six Roots' must be prevented from escaping and the Seven Passions^ must not enter w i t h i n so as not to disturb the mind. I t is said:

If wealthy and noble, act according to your position and be wi thout arrogance. If poor and of l o w standing, act according to your station and do not engage i n flattery.

There should be no experience i n life that is not met w i t h calmness, and there should be no situation i n w h i c h you are not at ease. When y o u can be like this, there is no need to sit absorbed i n a state of Chan [Zen] nor to enter samadhi [ ^ a ,̂ San Mei ] , because at this point y o u are already a l iv ing Buddha or immortal .

Settling the Mind: This means that the m i n d becomes so deep and unmoving, so obscure and abstruse, that not even the Ten Thousand Things ^ appear. The m i n d is so mys­terious and profound that the internal is not distinguishable from the external, nor can the minutest desire or thought be produced. This is true samadhi, not necessarily the settling of just the m i n d .

The m i n d , however, moves about quickly, hither and thither, w i t h many thoughts and desires. From above and below things are sought, even i n absolute silence you hear and see things. W i t h these innumerable illusions appearing before you, the result is that the m i n d deteriorates and your virtue is injured. You cannot but want to settle your m i n d !

Refining of Your Nature: When adjusting the tuning mounts on a lute, y o u must be careful not to t u r n them too rapidly, otherwise the string can be snapped. If you go too slowly the proper note carmot be found. The string must be w o u n d tightly, yet gradually, i f the r ight pi tch is to be obtained.

This is similar to casting metal to make a sword. Steel is easily broken and iron is easily warped, but i ron and steel combined can produce a strong and sharp sword. This k i n d of alchemical excellence must be duplicated when refining your true nature [to become a Buddha or immorfal ] . So it is then best to always be compassionate and to transfer all your virtue and merit. This is the way of refining your nature!

Transcending the Realms: There are three realms i n the w o r l d of existence: desire realm, form realm, and formless realm. When becoming entirely u n m i n d f u l of selfish de­sires, one transcends the realm of desire. Being i m m i n d f u l of sensual pleasures, one transcends the realm of form. I n realizing the state of voidness, one transcends the realm of formlessness. Transcending these three realms results i n the eradication of suffering, and one w i l l be far apart f rom the evil influences of mara.

Sincerity and Reverence: This is the very foundation of the Dao. I t is said that i t is best to just master one thing and not go off on to many other things. Sincerity means to be absolutely wi thout doubt. This is called br inging forth the genuine and not the false aspects of one's true nature. Those who are able to maintain reverent sincerity are sages, immortals, and Buddhas.

Confudus said, "Reverent sincerity is brought forth from benevolence for the people and from cultivating friendships w i t h good people." Even sages set this principle to vvork.

The Empty Vessel 33.

Cutting-off Affinities: This means to cut off defi l ing causes and conditions of affinities. If defilements are not cut off, the m i n d w i l l become extremely d u l l and all forms of wisdom w i l l be obscured.

The layperson's m i n d is incapable of disassociating itself f rom thoughts of either pur i ty or defilement, or gain or loss. To eradicate these, one must br ing about thoughts of s k i l l f u l means,* yet even these must e v e n t u a l l y be eradicated.

I n all our various activities and under­t a k i n g s w e seek to profit and to keep w i t h the times and trends. Therefore, f r o m this type of behavior we become confused and disturbed. However, the causes and con­di t ions of these de­filements, i n a short t ime, can be t u r n e d into t r a n q u i l i t y and so the s p i r i t can be re ta ined i n t e r n a l l y . But most people wait unt i l nearly reaching the end of their years before shunning these defi lements and af­finities. The ancients said.

Renounce all con­cerns for the physical pleasures of the body and i t w i l l no longer suf fer . N o n - a c t i o n [ w u w e i ] w i l l make the m i n d n a t u r a l l y tranqui l . Do not dis­close y o u r v i r t u e or skills. Uncover your true nature and don't hinder others f rom doing the same.

Altogether, desires either for p u r i t y or defilement, gain or loss, should not br ing about attachment w i t h i n one's thinking. Likewise, the matters of b i r t h and death, o ld age, and sickness should not be entangled w i t h i n your m i n d . I n summation, to commit defiled acts causes injury to one's true nature. The ancients cultivated the methods of longevity according to these principles.

Control the Mind: This w i l l result i n the immediate advancement of a further step towards immortality, making you master over your body and m i n d . Your entire spirit w i l l

become more yielding and y o u w i l l be purified, bringing about wisdom. But i f your m i n d is moved by desires, you' l l only br ing forth obscurity and ignorance.

H u m a n desire is all confused, much like a dreamland— taking reality as fact and il lusion as reality. Those who are attached to these illusions or\ly stain themselves and do not

acquire the merits of purification and reform. Therefore, to conceal desire internally is to hide the sun of profound w i s d o m . W h e n embarking on the D a o , y o u m u s t heal yoursel f by ridding the mind of defiled desires. You must be capable of dai ly reform and renewal, escaping f r o m the circum­stances of the red-dust w o r l d . Be as p u r e and empty as a cavern and do not attach yourself to any one thing. Unite your m i n d w i t h Dao, w h i c h is called returning to the source. Once having returned to the source, you w i l l never depart from i t . This is called being absorbed i n tranquility.

Once h a v i n g r e t u r n e d to the source and being absorbed i n tran­quility, i t w i l l fo l ­l o w that the mind w i l l become peace­f u l and f u n c t i o n

naturally. Wi th in , there w i l l be emptiness and the mind w i l l be nowhere attached externally. This is w u wei [non-action]. Neither defilement nor purity, slander nor praise w i l l bring about disturbance. Neither wisdom nor ignorance, benefit nor loss, nothing w i l l be sought after. Be among those who observe propriety and be ordinary and reverent i n your conduct. A l l o w both misfortxme and fortune to come and go naturally. This is the foremost way for attaining true wisdom.

The m i n d is no different f r o m the eyes. When fine particles of debris enter them, irri tat ion results. The mind, l ikewise, w h e n entangled by even small t r iv ia l matters, becomes disturbed, agitated, and unsettled. The affliction

34 Fall 2014

is often very subtle and diff icult to detect. It is best to adhere to these basic principles to regulate your

conduct. Remain unmoved when observing and experiencing the natural order of life and the changes of phenomena. Simply experience life and make peace w i t h it . This is self-realization and tranquility.

It is as though y o u were unaware of n ight and day­time. Whether walking, standing, sitting, or lying d o w n , the proper de­portment must be main­tained i n all affairs—the mind then can be tran­quil. The mind must be as if in samadhi, where, m o m e n t to m o m e n t , t r a n q u i l i t y is m a i n ­tained. Without this, af­fliction w i l l result. Even w i t h small attainments of samadhi, you can f ind peace. Gradual ly , the mind w i l l become ever­more controllable, ever­more clear and removed from defilements. This is the true way of control­ling the thoughts.

Simplify Daily Ac­tivities: I t is said i t is incorrect to seek that which is beyond one's ordinary daily activities. To do so is like placing delicacies w i t h i n simple nourishing food, making all your garments f rom si lk alone, or a d d i n g gold and jade to an al­ready abundant treasure. These are but extras to your lot and are o n l y meant for mere enjoy­ment. They do nothing more than confuse the mind and spirit, so it is

best to avoid such thoughts. The chief purpose of s impl i fy ing your daily activities is to avoid confusing the m i n d and spirit , nothing more.

Maintain Proper Views: Each time we sleep and each time we eat there is an increase and decrease. So it is that w i t h each word and action, fortune and misfortune w i l l follow. Being able to foresee the causes of such results, errors can be nipped in the bud and thus eradicated from your life.

If you are unable to dispense w i t h the idea of your exis­tence, if you cannot put this d o w n , you must then h u m b l y seek out the instruction of a competent teacher. Also, pay no attention to the obstacles created by the m i n d , nor th ink that

perplexities are developed through some mental defect. The eradication of these afflictions has nothing to do w i t h anything other than simply ending carnal passioris. K n o w that exces­sive lust for f o r m and beauty are brought for th only through thoughts. Hence, if these thoughts are not produced, then the matters concerning form and beauty w i l l be extinguished. Form is nothing but emptiness, and thoughts are only deceptions.

The m i n d s h o u l d be f ixed sol idly as

•»* I . ice, otherwise h o w |t> , ' could life 's affairs

be d r o p p e d ? We m u s t use o u r i n ­t u i t i o n to foresee these deceptions i n advance. Then we w i l l n o t suffer so needlessly. I t is said, to observe the t ruth of someth ing , the wise person uses in­tuit ive perception.

Fixed Peaceful­ness: This is to go beyond the w o r l d ­ly dust and arrive at the f i n a l stage. W h e n c u l t i v a t i n g the f u n d a m e n t a l pr inc iples of Dao, we can reach the ori­gins of nature suc­cessful ly t h r o u g h tranquility. By nour­ishing this tranquil­ity all affairs can be concluded.

T h e b o d y should be like dried wood, and the m i n d like cold ashes.

To be w i t h o u t thoughts is sama­d h i , w h e r e i n the m i n d is i n absolute and f i x e d concen­

trat ion. A n ancient h y m n called this "be ing absorbed i n tranquil i ty."

The m i n d has the capacity for undertaking the necessary w o r k for cultivating the Dao, and practicing the Dao brings forth a state of ultimate tranquil i ty and the realization of wis­dom. The wisdom is inherent, b o m w i t h i n the original nature, yet existing nowhere. The ancients called this "d iv ine l ight " because the m i n d is m u d d l e d and d i m , but the tranquil m i n d is i l luminated. Wisdom is l ight , but knowledge is considered a hindrance to samadhi. Bringing forth this w i s d o m is not difficult . Those w h o conceive i t as diff icult cultivate i n vain.

Since ancient times, many have achieved this state of being u n m i n d f u l of the body. Few, however, achieve being u n m i n d -

The Empty Vessel 35

1. Six Roots (7^ ^ L u Gen) sight, sound, smell, taste, touch, and perception. 2. Seven Passions are the Seven Emotions (-fc ff Q i Qing) of joy, anger, sorrow, fear, love, hatred, and lust. 3. Term for all phenomena. 4. Skil l ful means is a term meaning to apply the teachings that instruct and aid the cultivator towards eliminating the attache-ment of duality, such as adhering to precepts and conducts that prevent attachments. But even these are no longer needed once a person has "crossed over to the other shore" (Buddhism) or "returned to Dao" (Daoism).

Qi Department: Qigong

SEVEN JEWELS OF DANCING QIGONG By Jack Bray, M.A., C.P.G., Certified IIQTC Instructor

Reprinted, with permission from The Immortal—True Accounts of the 250-Year Old Man, Li Qingyun (Valley Spirit Arts, 2014). ValleySpiritArts.com at the following l ink: http:/7www.val-leyspiritarts.com/shop/immortal-true-accounts-250-year-old-man-li-qingyun/ and at Amazon.com.

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Stuart Alve Olson is a teacher, translator, and writer on Daoist philosophy, health, and internal arts. Visit valleyspiritsarts.com for information on his other publications and projects.

Jack Bray

Jock Bray, N\A, ^ Reiici Master ertified Fitness Special!

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As the world's fastest racewalking g ontologists. Jack Bray combines hei ing energy in life and sports to en gize people for a better quality of li He holds 64 World and National 0 group championships in racewalkii He was the president of Vitality Pi Institute, a non-profit which has t goal of energizing people through ex cise, education, socialization, comj tition, and community for a healt and vital quality of life. Through I Vitality Plus Institute, he has produc a Dancing Qigong DVD whose gen and joyous instruction will start y on your path to better health and vit ity. He is a member of the Natior Qigong Association and has present his program of Dancing Qigong at t National Qigong Association Anm Conference. You can see him dance YouTube and reach him at racewalk ' •""raS^wa«ohn@gmall .com