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บทที่ 24 จาก 36
黄庭内景经
Concealing form and vanishing marks, truly unlike the world; holding the breath and nurturing essence, lips as red as vermilion.
Hiding the bodily form, transcending physical existence utterly different from ordinary people; holding primal breath within the mouth and nurturing essence (the fundamental vital energy of life) within the body, lips naturally become moist and red like cinnabar. 🍃
Grasping the endowment of nature and life-mandate, abiding in emptiness and nothingness; once one's name enters Shangqing, the record of death is erased.
Firmly grasp the root of nature and life (nature being the origin of the mind-spirit, life being the vital energy of existence) and peacefully abide in nothingness (the true realm without form or image as spoken of in Daoism). Through such cultivation, the name becomes registered among the immortal roster of Shangqing (one of the Three Pure Realms in Daoism, symbolizing the supreme realm of clarity and vacuity), and one's name on the registers of life and death is naturally struck away.
The joy of the Three Spirits comes from dwelling in seclusion. Suddenly roaming far and wide without lingering care, adjusting the feathered robe once, the Eight Winds are driven forth.
The harmony and delight of the Three Dan Fields' spirits arise from the merit of secluded cultivation. In an instant, one may roam through the Great Void, leaving not a single worry in the heart. With one shake of the feathered garment, the Eight Winds (the winds of eight directions, also signifying the eight kinds of states that disturb the mind) are all brought under command. 🌊
Controlling and driving the Three Pure Mists, riding the morning clouds; standing upright in a golden carriage, following alongside the jade chariot.
Driving the three-colored primal vapors, riding upon the dawn's glow, standing upright in a golden chariot and accompanying the jade carriage (the procession of immortals) in travel. ⛰
Why not climb the mountains and chant my scripture? In that lush and deep, secluded and serene place dwells the True One's realm.
Why not ascend the renowned mountains and recite this scripture of mine? That place luxuriant and verdant, deep and still, is precisely where the True One (the Daoist title for one who has attained the Dao, referring to one who has returned to primordial simplicity) dwells in sacred grandeur.
What difficulty is there in entering the mountains? Why then hesitate? The human world, in all its clamor, is no more than a heap of rotting rags.
What hardship is there in entering the mountains to cultivate? For what reason do you linger and hesitate? The mundane world, with all its turmoil and chaos, is ultimately nothing but a pile of foul, decaying rags.
The central theme of this chapter lies in the dialectical unity of "concealment" and "emergence." On the surface, the scripture encourages practitioners to distance themselves from the mundane world and retreat into the mountains for seclusion. Look one layer deeper and you will find that it points not so much to physical "mountain retreat" as to concealment at the level of the mind — drawing the spirit back from worldly entanglements and returning to one's inner clarity and authenticity.
"Concealing the form and vanishing the marks" does not in fact mean the physical body disappears; it means transcending attachment to the physical form and nominal appearances. When one is no longer bound by external appearances, social identity, and the gaze of others, one becomes fundamentally distinct from ordinary worldly existence. This kind of "concealment" is the inward turn of the mind that withdraws from the "external battlefield" to the "inner home." 🌱
"Holding the breath and nurturing essence, lips as red as vermilion" is a vivid description of the results of inner alchemy: when one ceases to dissipate vital energy outward, essence and qi naturally fill the interior, and the body manifests a healthy, lustrous condition. This reflects a state of being that flows from within outward, rather than mere external ornamentation.
"Grasping the endowment of nature and life-mandate and abiding in nothingness" is the key juncture of this chapter. Dual cultivation of nature and life is the core framework of Daoist inner alchemy: nature (xing) refers to the mind, spirit, and original source of consciousness; life (ming) refers to vital energy and the foundation of the physical body. They are like root and foliage—neither can be neglected. Yet the ultimate goal of all such cultivation is to "abide in nothingness"—returning to that fundamental state which is nameless, formless, supremely vacuous, and supremely still. This is not passive emptiness but the most active form of returning to the root.
" Why not climb the mountains and chant my scripture? What difficulty is there in entering the mountains? Why then hesitate?" — placed in today's context, these lines strike with tremendous force.
Almost every modern person is "hesitating." We know we need quiet, yet cannot put down our phones; we know our minds are already depleted, yet continue chasing outward; we know we should stop, yet always feel "just a little longer." And it is precisely this "hesitation" that Daoism here calls into question — Why do you hesitate?
"Entering the mountains" does not require actually buying a ticket to the Zhongnan Mountains. It symbolizes carving out a section of time each day that is cut off from the world: turning off notifications, putting aside social interactions, quietly reading a few pages, sitting in meditation, taking a walk in the woods. This is the modern version of "concealing the image"—opening up an inner "realm of clarity and vacuity" within the clamor of the world. 🌙
"This human world, in all its clamor, is like rotting rags" is not so much contempt for the mundane as it is clear-eyed observation. When you look back at the turmoil of worldly affairs from the vantage point of inner stillness, you will discover that many of the things that cause you anxiety and restlessness are, in essence, like rotting rags—void of any real value, that merely entangle and sweep you along. This "seeing through" is not world-weariness; it grants you the inner freedom to remain unshaken by the world.
Daily practice of "concealing form, vanishing marks": Try letting go of your "persona." There is no need to maintain a carefully designed image before every person you meet. Reduce your craving for external approval, and your life-energy will not be wasted on meaningless performance. The authentic you is more powerful than the perfect self-image. 🍃
The conservation method of "holding breath and nurturing essence": The dissipation of essence and energy in modern people rivals anything the ancient cultivators warned against—information overload, emotional depletion, multi-tasking: all of these silently drain the vitality of life. Learning to "conserve," such as limiting social media use, avoiding pointless arguments, ensuring adequate sleep, constitutes the most foundational inner alchemy in daily life.
"Abiding in nothingness" and the settling of the mind: Set aside a small period every day to "do nothing." Don't scroll through your phone, don't ruminate on work, don't plan the future. Merely sit quietly and feel the breath. This is the gateway into "abiding in nothingness." Modern psychology calls it "mindfulness"; Daoism calls it "mind-fasting"—both return the heart to its empty and luminous state.
The insight of "the joy of the Three Spirits comes from dwelling in seclusion": True joy does not arise from external stimulation, but from inner harmony. When the energy of the body (essence), the flow of emotions (qi), and the clarity of the mind-heart (spirit) are all in alignment, that contentment and joy cannot be supplanted by any external achievement.
"Concealing form and vanishing marks, truly unlike the world" raises a fundamental philosophical question: On what ground does human existence ultimately rest?
If we base our existence on our social role, then upon losing that role, the self collapses. If we ground ourselves in physical form and appearance, then aging and illness become fatal misfortunes. If we root our life meaning in wealth and status, then life devolves into endless grasping. Daoism responds: none of these are fundamentally real. Only that "nothingness" at the foundation — that serene, lucid awareness deep within consciousness — is the true, veritable self.
"Once the name enters Shangqing, the record of death is erased" does not intend literal immortality in a merely biological sense. It means rather: once you return to that fundamental ground that transcends birth and death, birth and death no longer pose a threat to "you." For that ground neither truly born nor dies. This approaches an existential liberation: you no longer identify with the finite "small self" that is born and will die, but come to rest in the birthless, deathless "great self."
The depiction of immortal roaming—"Controlling the Three Pure Mists, riding the morning clouds, standing in a golden carriage following the jade chariot"—carries a deeper message: when the mind becomes free, the entire world becomes your conveyance. You are no longer the slave driven by the world, but the master who wanders with heaven and earth. This realm of "wandering" is what Zhuangzi called "carefree wandering"—a state of absolute spiritual freedom. 🌊
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This content is based on classical Daoist scriptures and is provided solely for the study of traditional culture and life reflection. It is not intended as religious, medical, or investment advice.