1. The Great Dao of Long Life
i A i t Chang Sheng Da Dao Zhang]
Yang Sen * ^ ,
*• translated by Stuart Alve Olson
^9 Fall 2014

2. The Immortal—True Accounts of the
250-Year Old Man, Li 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 Li Qingyun. Originally this section
was part of the book titled. 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 dis-
ciple of Li Qingyun). This original book was supposedly
published around 1908 in Shanghai. It is a brilliant piece on
ten methods for attaining longevity and immortality. These
ten methods are the foundation that Li 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 Li
Qingyun gives instruction on in this book. The main prem-
ise of these ten paths are to attain virtue (spiritual power),
which then manifests into wisdom and tranquility. It takes
great diligence to put into practice these ten methods, but if
a person can investigate each of them and apply put forth
their best efforts it will 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 & -ft, 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 Ding ,
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.
Sitting Meditation: To simply put the body into a
dignified posture with the eyes shut is not the true way of
meditation. Nevertheless, meditation in 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 lying down, the mind
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 within so as not to disturb
the mind. It is said:
If wealthy and noble, act according to your position
and be without arrogance. If poor and of low standing, act
according to your station and do not engage in flattery.
There should be no experience in life that is not met with
calmness, and there should be no situation in which you are
not at ease. When you can be like this, there is no need to sit
absorbed in a state of Chan [Zen] nor to enter samadhi [ ^
a^, San Mei], because at this point you are already a living
Buddha or immortal.
Settling the Mind: This means that the mind becomes
so deep and unmoving, so obscure and abstruse, that not
even the Ten Thousand Things ^ appear. The mind is so mys-
terious 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 mind.
The mind, however, moves about quickly, hither and
thither, with many thoughts and desires. From above and
below things are sought, even in absolute silence you hear
and see things. With these innumerable illusions appearing
before you, the result is that the mind deteriorates and your
virtue is injured. You cannot but want to settle your mind!
Refining of Your Nature: When adjusting the tuning
mounts on a lute, you must be careful not to turn them too
rapidly, otherwise the string can be snapped. If you go too
slowly the proper note carmot be found. The string must
be wound tightly, yet gradually, if the right pitch is to be
obtained.
This is similar to casting metal to make a sword. Steel is
easily broken and iron is easily warped, but iron and steel
combined can produce a strong and sharp sword. This kind
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 in the
world of existence: desire realm, form realm, and formless
realm. When becoming entirely unmindful of selfish de-
sires, one transcends the realm of desire. Being immindful
of sensual pleasures, one transcends the realm of form. In
realizing the state of voidness, one transcends the realm of
formlessness. Transcending these three realms results in the
eradication of suffering, and one will be far apart from the
evil influences of mara.
Sincerity and Reverence: This is the very foundation
of the Dao. It is said that it is best to just master one thing
and not go off on to many other things. Sincerity means to
be absolutely without doubt. This is called bringing 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
with good people." Even sages set this principle to vvork.
The Empty Vessel 33.

3. Cutting-off Affinities: This means to cut off defiling
causes and conditions of affinities. If defilements are not
cut off, the mind will become extremely dull and all forms
of wisdom will be obscured.
The layperson's mind is incapable of disassociating itself
from thoughts of either purity or defilement, or gain or loss.
To eradicate these,
one must bring about
thoughts of skillful
means,* yet even these
must eventually be
eradicated.
In all our various
activities and under-
takings we seek to
profit and to keep with
the times and trends.
Therefore, from this
type of behavior we
become confused and
disturbed. However,
the causes and con-
ditions of these de-
filements, in a short
time, can be turned
into tranquility and
so the spirit can be
retained internally.
But most people wait
until nearly reaching
the end of their years
before shunning these
defilements and af-
finities. The ancients
said.
Renounce all con-
cerns for the physical
pleasures of the body
and it will no longer
suffer. N o n - a c t i o n
[wu wei] w i l l make
the m i n d naturally
tranquil. Do not dis-
close your virtue or
skills. Uncover your
true nature and don't
hinder others from doing the same.
Altogether, desires either for purity or defilement, gain
or loss, should not bring about attachment within one's
thinking. Likewise, the matters of birth and death, old age,
and sickness should not be entangled within your mind. In
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 will result in the immediate
advancement of a further step towards immortality, making
you master over your body and mind. Your entire spirit will
become more yielding and you will be purified, bringing
about wisdom. But if your mind is moved by desires, you'll
only bring forth obscurity and ignorance.
Human desire is all confused, much like a dreamland—
taking reality as fact and illusion as reality. Those who are
attached to these illusions orly 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
Dao, y o u must
heal yourself by
ridding the mind of
defiled desires. You
must be capable of
daily reform and
renewal, escaping
from the circum-
stances of the red-
dust world. Be as
pure and empty
as a cavern and do
not attach yourself
to any one thing.
Unite your mind
w i t h Dao, which
is called returning
to the source. Once
having returned to
the source, you will
never depart from
it. This is called
being absorbed in
tranquility.
Once having
r e t u r n e d to the
source and being
absorbed in tran-
quility, it will fol-
low that the mind
will become peace-
ful and function
naturally. Within, there will be emptiness and the mind will
be nowhere attached externally. This is w u wei [non-action].
Neither defilement nor purity, slander nor praise will bring
about disturbance. Neither wisdom nor ignorance, benefit
nor loss, nothing will be sought after. Be among those who
observe propriety and be ordinary and reverent in your
conduct. Allow both misfortxme and fortune to come and go
naturally. This is the foremost way for attaining true wisdom.
The mind is no different from the eyes. When fine
particles of debris enter them, irritation results. The mind,
likewise, when entangled by even small trivial matters,
becomes disturbed, agitated, and unsettled. The affliction
34 Fall 2014

4. is often very subtle and difficult 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 with it. This is self-realization
and tranquility.
It is as though you were unaware of night and day-
time. Whether walking,
standing, sitting, or lying
down, the proper de-
portment must be main-
tained in all affairs—the
mind then can be tran-
quil. The mind must be
as if in samadhi, where,
moment to moment,
t r a n q u i l i t y is m a i n -
tained. Without this, af-
fliction will result. Even
with small attainments
of samadhi, you can find
peace. Gradually, the
mind will become ever-
more controllable, ever-
more clear and removed
from defilements. This is
the true way of control-
ling the thoughts.
Simplify Daily Ac-
tivities: It is said it is
incorrect to seek that
which is beyond one's
ordinary daily activities.
To do so is like placing
delicacies within simple
nourishing food, making
all your garments from
silk alone, or adding
gold and jade to an al-
ready abundant treasure.
These are but extras to
your lot and are only
meant for mere enjoy-
ment. They do nothing
more than confuse the
mind and spirit, so it is
best to avoid such thoughts. The chief purpose of simplifying
your daily activities is to avoid confusing the mind 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 with each
word and action, fortune and misfortune will 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 with the idea of your exis-
tence, if you cannot put this down, you must then humbly
seek out the instruction of a competent teacher. Also, pay no
attention to the obstacles created by the mind, nor think that
perplexities are developed through some mental defect. The
eradication of these afflictions has nothing to do with anything
other than simply ending carnal passioris. Know that exces-
sive lust for form and beauty are brought forth only through
thoughts. Hence, if these thoughts are not produced, then the
matters concerning form and beauty will be extinguished. Form
is nothing but emptiness, and thoughts are only deceptions.
The m i n d should
be fixed solidly as
•»* I . ice, otherwise how
|t> , ' could life's affairs
be d r o p p e d ? We
must use our i n -
t u i t i o n to foresee
these deceptions in
advance. Then we
w i l l not suffer so
needlessly. It is said,
to observe the truth
of something, the
wise person uses in-
tuitive perception.
Fixed Peaceful-
ness: This is to go
beyond the world-
ly dust and arrive
at the final stage.
W h e n cultivating
the f u n d a m e n t a l
principles of Dao,
we can reach the ori-
gins of nature suc-
cessfully through
tranquility. By nour-
ishing this tranquil-
ity all affairs can be
concluded.
T h e b o d y
should be like dried
wood, and the mind
like cold ashes.
To be without
thoughts is sama-
dhi, w h e r e i n the
mind is in absolute
and fixed concen-
tration. A n ancient h y m n called this "being absorbed in
tranquility."
The mind has the capacity for undertaking the necessary
work for cultivating the Dao, and practicing the Dao brings
forth a state of ultimate tranquility and the realization of wis-
dom. The wisdom is inherent, bom within the original nature,
yet existing nowhere. The ancients called this "divine light"
because the mind is muddled and dim, but the tranquil mind
is illuminated. Wisdom is light, but knowledge is considered
a hindrance to samadhi. Bringing forth this wisdom is not
difficult. Those who conceive it as difficult cultivate in vain.
Since ancient times, many have achieved this state of being
unmindful of the body. Few, however, achieve being unmind-
The Empty Vessel 35

5. 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. Skillful 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 link: http:/7www.val-
leyspiritarts.com/shop/immortal-true-accounts-250-year-old-
man-li-qingyun/ and at Amazon.com.
Reiki Master
Certified Fitness Specialist
II arc, Qi Gong & Tai Chi
Licensed Zumba'^
& Zumba Gold* Instructor
608-429-3053
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, NA,
^ Reiici Master
ertified Fitness Special!
I QTC, Qi Gong & Tai C
Licensed Zumba*
& Zumba Gold* Instrucl
608-429-3053
racewQlkerjohn@gmail.(
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