The Shangqing Collection of Great Profundity 上清太玄集

Composed by Hou Shanyuan (styled the Supreme Mysterious Master), a Taoist monk of the The Quanzhen Dao in the Jin Dynasty.

It consists of ten volumes and is included in the Taixuan Section of The Daozang.

The Shangqing Collection of Great Profundity

This book collects six treatises, twenty-one inscriptions, and more than a thousand poems and ci-poems written by Hou Shanyuan. His treatises and inscriptions all elaborate on the profound principles of moral purity and tranquility, based on the thoughts of Laozi and Zhuangzi, and integrating Confucian doctrines and Buddhist Dharma. The fundamental tenet centers on the Chongxuan (Double Mystery) theory, stating that before the Grand Simplicity, all was silent and obscure; the true essence stirred, the primordial qi circulated, and all things were born and transformed. The Great Dao is formless and nameless, yet it manifests in all forms and names; it acts without striving and accomplishes all things, embracing everything and transforming all beings—this is called the Great Penetration. Being and non-being, stillness and movement, substance and function are interdependent: it is neither being nor non-being, yet being and non-being respond spontaneously; it is neither moving nor still, yet movement and stillness follow naturally. "Being and non-being complement each other, movement and stillness share the same origin; when still, it is called the Dao; when moving, it is called the spirit."

The Dao is revered by Buddhists, Confucians and immortals alike, and the spirit is inherent in humans, ghosts and celestial bodies. To enter the Dao and cultivate immortality, one must take purity and tranquility as the gateway, abandon desires and sever mortal ties, accumulate merits and virtuous deeds, do good diligently and refrain from contention, discard falsity and preserve truth. "Revere the Three Treasures, honor the two traditions, abstain from jealousy, let go of greed and anger, harbor no bias toward the three teachings when encountering them, and forge karmic affinities with the four Buddhist communities when meeting them." This is the essential way of Dao cultivation.

Most of his poems and ci-poems talk about nurturing essence, qi and spirit to practice the way of Internal Alchemy. Generally, it advocates refining yin with yang, the intermingling of Kan and Li, the circulation of qi in the cinnabar fields, and the refinement and unification of essence, qi and spirit to form the Golden Elixir. The initial practice lies in purifying the body and mind, and ridding oneself of worries and scheming.

He also proclaims that life is fleeting and the sea of suffering is profound, exhorting people to abandon their wives and families, renounce wine, sex, wealth and anger, break the fetters of fame and gain, cut off attachments and fond longings, awaken to the truth as soon as possible, and become a free and unfettered wanderer. He repeatedly speaks of the unity of the three teachings, declaring: "Tathagata expounds the true nature with the wonderful Dharma, the Supreme Lord reveals the great elixir with profound mysteries, Confucius illuminates daily life with the five constant virtues; the three vehicles merge into one in the great void."