《七域修真证品图》

When the Yellow Emperor was at leisure, he ascended the Qiming Terrace, with six worthy ministers in attendance beside him: Tianlao, Limu, Dahong, Taishan, Jixi, and Pengzhang. They discussed the Dao (the Way) of Wuwei (non-action), and the essentials of longevity and cultivating the True.

The Yellow Emperor said, “I once went to Qingqiu to visit the Lord of the Purple Prefecture, to Qingcheng to visit Master Ning, and to Yanzhou to visit the Lord of Great Harmony. I also sought instruction at Emei from the Sovereign of Heavenly Perfection on cultivation methods such as the Five Sprouts and the Three Ones, and on wondrous formulas for ascending in flight and attaining longevity. I practiced according to them, yet I still could not fully comprehend them. Moreover, so long as a person lives, there is always a body of flesh and blood, while the working of the Dao is emptiness and void, pure stillness and plain simplicity. Bound by the limitations of a body that has form, how can one realize the formless Dao?”

Tianlao replied, “Heaven, earth, and the myriad things follow the transformations of the Dao, giving rise to being out of non-being. If the human beings and the birds and beasts of the world are to bring the working of the Dao into effect, they return from being to non-being, and this is nothing more than turning over the palm of one’s hand. So long as one cultivates by the proper method and grasps the essentials of attaining the Dao, one can transform Jing (essence) into Shen (spirit), and transform Shen into Qi (vital energy), so that Qi unites with the Dao. Even while limited by a body of flesh and blood, one can lift mountains, rivers, and seas and transform the myriad things; there is nothing that cannot be done and nothing that cannot be accomplished.”

Tianlao further said to the Yellow Emperor, “All the people of the world are descendants of the Dao. Receiving primordial Qi, they are born, each with a bodily form, and they sustain life in accordance with that form. Heaven bestows Shen upon human beings, and earth bestows Jing upon them. By the power of the Dao, mountains, rivers, and seas too can be lifted and transformed; there is nothing that cannot be done and nothing that cannot be accomplished.”

The “Five Sprouts” and the “Three Ones” are specialized methods in Daoist cultivation; “transforming Jing into Shen, and Shen into Qi” sums up the conception of cultivation in which Jing, Qi, and Shen are transformed level by level until, in the end, one unites oneself with the Dao.

Tianlao (the Celestial Elder) said to the Yellow Emperor (Huangdi): “The people of the world are children born of the Dao (the Way). They come into life by receiving the Qi (vital energy) of Heaven and Earth. Their bodily forms differ from one another, and from this each life is nurtured in its own way. Heaven bestows Shen (spirit) upon human beings, Earth bestows Jing (essence), and the Dao bestows Qi. Only when these three come together can a person be born. Once the body is there, one ought to nurture Qi, cherish Jing, and settle Shen. Only when the three are in harmony is long life possible.

People of the world do not know that the body comes from the Dao. They cast aside the root and chase what is secondary, walking toward death of their own accord—truly they are lost. The method of cultivating the Dao is to proceed from the ordinary person to the sage, rising step by step through seven realms. The methods practiced in each realm number about fourteen thousand, and the seven realms together comprise ninety-eight thousand paths of cultivation, all of them roads leading to the attainment of the Dao and the realization of the True. So long as one cultivates diligently and perseveres, one can ascend to Heaven.”

The Most High Lord of the Dao (Taishang Daojun) says in the Daoya: “Those who study the Dao have nine failings, all of them great obstacles in practice. If one can recognize these failings clearly, there is hope of becoming an immortal. The first is to have aspiration yet lack a suitable opportunity; the second, to have the opportunity yet lack the help of companions on the Way; the third, to have such companions yet lack aspiration; the fourth, to have aspiration yet lack a teacher’s guidance; the fifth, to have a teacher yet be unwilling to learn; the sixth, to be able to learn yet fail to be diligent; the seventh, to be capable of diligence yet unable to observe the methods of the Dao; the eighth, to be able to keep to the Dao yet lack a firm resolve; the ninth, to be firm in resolve yet unable to persevere.

Thus, among ordinary people only one in a thousand understands the Dao; among those who understand the Dao, only one in a thousand truly cultivates it; among those who cultivate the Dao, only one in a thousand is single-minded and presses forward; and among the single-minded and strenuous, only one in a thousand is diligent and enduring. If one cultivates the Dao with diligence and perseverance, there is hope of attaining the Dao.

If from youth one delights in the Dao, remains intent and unwavering, is not frightened by water and fire, and is not beguiled by glory and wealth, cultivating the True and guarding simplicity, then in time one will meet a teacher and need not worry about lacking a lineage of transmission. One who can do this may still achieve something even without the aid of companions, and may still be inwardly stirred even without an outward summons. These are the essential words on learning to become an immortal. Those who cultivate the Dao should reflect on them again and again and practice them with diligence.

The confirmations of attainment and the ranks gained through cultivating the Dao are set out, item by item, below.

The Way of the immortals includes eight Scriptures of Unadorned Truth (Suzhen Jing), together with the Hidden Writings of the Most High (Taishang Yinshu)…”

The secretly transmitted words of Huang-Lao in the Central Scripture of the Nine Perfected (an important classic of the Jiuzhen tradition); the seventy-four methods of transformation recorded in the Upper Scripture of Great Clarity; the Text for Eliminating the Six Heavens (a document on removing the deviant methods of the “Six Heavens”) and the Orthodox Methods of the Three Heavens; Yellow Qi (vital energy) and Yang Jing (essence), and Concealing Heaven and Hiding the Moon; the Diagram of the Three Primordials Distributing Scripture and the Truth of the Dao (a diagram explaining the Three Primordials’ distribution of scripture and the way of the truth of the Dao (the Way)); the forty-four instructions in the Divine Methods on Yellow Silk; and the Essentials of Longevity of the Yellow Book and the Red Boundaries (the methods of the Yellow Book and Red Boundaries that set forth the essentials of long life).

The items above—“the Text for Eliminating the Six Heavens and the Orthodox Methods of the Three Heavens,” “Yellow Qi and Yang Jing, and Concealing Heaven and Hiding the Moon,” “the Diagram of the Three Primordials Distributing Scripture and the Truth of the Dao,” “the forty-four instructions of the Divine Methods on Yellow Silk,” and “the Essentials of Longevity of the Yellow Book and the Red Boundaries”—are listed once again in the scripture.

The Red Cinnabar, Metal Jing, Stone Mirror, and Water Mother; the Collected Writings of the Azure Essentials, the Purple Book, and the Golden Root; the True Instructions of Jade Jing and the “Plain Words of Three and Nine”; Stone Jing and Metal Light for Concealing the Radiance and Recording the Form; the Eight Arts of Hiding in the Earth through Cinnabar Radiance and the Jing of the Dao; the White Slips and Azure Registers (a document recording the names and titles of those who have attained the Dao); the Spirit Candle of the Purple Void and Blazing Light that Illuminates the Night; the divine methods of seven transformations and the Scripture of Seven Transmutations; the thirty-nine chapters of the Perfected Scripture of the Great Cavern; the eight endowments and ten instructions in the Hidden Writ of the Great Elixir; the Three Diagrams of the Heavenly Pass and the shifting degrees of the Seven Stars; the Inner Record of the Transformations of the Nine Elixirs and Embryonic Jing; the Nine Crimson-Speckled Talismans, which can be used to seal the mountains and withdraw across the seas; the Divine Elixir of Golden Liquor and the Hidden Numinous Mushrooms of the Taiji (Supreme Ultimate); and the Divine Elixir of Nine Transmutations, which, once ingested, enables one to transform into a white crane.

The Image Talismans of the Celestial Sovereign (Fulu, talismans and registers, symbolizing the Celestial Sovereign) are used to unite with Primordial Qi; the white plumes and purple canopy are used to roam the Five Marchmounts; the Writings of the Three Sovereigns (talismanic writings associated with the Three Sovereigns) are used to summon the divinities of heaven and earth; the jade pendants and golden cap-ornaments are used to ascend to the Taiji. The Shen (spirit) can transform into a white crane.

The Image Talismans of the Celestial Sovereign can unite with Primordial Qi; the white plumes and purple canopy can be used to roam the Five Marchmounts; the Writings of the Three Sovereigns can summon the divinities of heaven and earth; the jade pendants and golden cap-ornaments can be used to ascend to the Taiji. These contents appear again in the scripture.

The Divine Tiger Talisman is used to overawe the Six Heavens; the bells of flowing gold are used to seize and restrain ghosts and spirits; the plain memorials and cinnabar talismans are used to summon the Six Jia (the deities of the Six Jia); Golden Perfection and Jade Radiance are used to illuminate the world; the Carriage of the Eight Effulgences (the carriage ridden by immortals) is used to travel through Shangqing (the upper realm spoken of in Daoism); the feathers of flight are used to soar across the void and tread upon emptiness; the purple-embroidered feather cape and the flying skirt inscribed in cinnabar; white feathers and black pinions (black feathered wings), used to fly toward the four directions; splendid robes of kingfisher plumes, golden bells, and green sashes.

The embodied form that rides the Quchen flying canopy (quchen feigai) can fly of its own accord; ceremonial observances in thirty-seven colors are used to provide for the immortals.

The Lord of the Dao (Daojun) says: The subtleties of the immortal Dao (the Way) each have their own methods. If these methods can be cultivated to completion, one may become a Perfected Being of the Nine Palaces (jiugong zhenren), and not merely ascend as an immortal. The methods of cultivating the Dao are many; only when every aspect is fully in place does one truly understand the principles they contain. A person living in the world who does not know the Dao is no different from grass and trees, and no different from birds and beasts; such a person is called an ordinary mortal. Among ordinary mortals, some suddenly awaken and realize that a great Dao exists in the world. They then arouse the resolve to cultivate and study, hoping to transcend the dusty world. Such people are called persons of the Dao (daoren), and are also called practitioners (xingren).

The First, Initial Fruit: Immortal of the Cavern Palace

They dwell in the palaces of the Seventeen Guiding Heavens (shiqi gangtian).

Those who cultivate the Dao begin by practicing the lower-grade ninefold immortal conduct of the Cavern Palace (donggong jiuzhuan xianxing). The nine practices are following instruction, withdrawing and restraining oneself, saving and delivering living beings, encouraging and assisting others, charitable giving, making a great vow, practicing compassion with the body, practicing compassion in speech, and practicing compassion in the mind.

If these nine practices can be maintained without omission, one must also observe one hundred and eight precepts, accumulate one thousand two hundred meritorious deeds, and concurrently cultivate the methods of the Great Clarity scripture (Taiqing Jing), before one can become an immortal of the cavern palaces of the famous mountains. At that time, one hundred and twenty jade lads and jade maidens will be at one’s command. Such immortals dwell in the ten grotto-heavens (dongtian) on earth, the thirty-six cavern abodes (dongfu), and the cavern abodes of the famous mountains of the Five Marchmounts (Wuyue). Each of these places is fully provided with the essential radiance of sun and moon, golden towers and jade halls, and immortal officials.

The Second Fruit: Earthly Perfected Beings of the Void Palaces above the Famous Mountains

The ten great grotto-heavens are the Yinxuan Void Palace (Yinxuan Xugong), the Yaozhen Void Palace (Yaozhen Xugong), the Qinghua Void Palace (Qinghua Xugong), the Huayang Void Palace (Huayang Xugong), the Youxu Void Palace (Youxu Xugong), the Xiaoyou Void Palace (Xiaoyou Xugong), the Jizhen Void Palace (Jizhen Xugong), the Zongzhen Void Palace (Zongzhen Xugong), the Jiuxuan Void Palace (Jiuxuan Xugong), and the Dayou Void Palace (Dayou Xugong).

Immortals who dwell in the void palaces upon the mountains begin by cultivating the “Ninefold True Practices” (Jiuzhuan Zhenxing)—virtuous conduct in the cultivation of perfection, divided into nine levels. The nine are: delighting in aiding others; not priding oneself on one’s own abilities; not contending with others; not craving or seeking; not taking possession; not hoarding and accumulating; realizing in one’s own person that the myriad things are one; knowing oneself; and dwelling in a higher station.

When these nine virtues have been cultivated to completion, one must still observe two hundred and forty precepts, accumulate two thousand good deeds, and concurrently cultivate the Taiqing Jing (Great Clarity Scripture). Those who meet these conditions become Earthly Zhenren (Dizhenren, terrestrial Perfected) of the void palaces on the famous mountains of the Five Marchmounts (Wuyue), attended by five hundred Jade Lads and Jade Maidens (Yutong and Yunü). Their palaces stand in the Mysterious Void above the famous mountains of the Five Marchmounts, formed from condensed cloud-Qi (vital energy). They are the offices in which immortal officials conduct their affairs, and every arrangement is complete.

The Third Rank of Attainment: Zhenren of the Nine Palaces

The Nine Palaces are Qingyuan Palace (Palace of the Azure Prime), Biluo Palace (Palace of the Azure Empyrean), Shidan Palace (Palace of Initial Cinnabar), Taixuan Palace (Palace of Great Mystery), Dafutang Palace (Palace of the Great Hall of Blessing), Shaoyin Palace (Palace of Lesser Yin), Taidan Palace (Palace of Great Cinnabar), Zhonghuang Palace (Palace of the Central Yellow), Shisu Palace (Palace of Initial Simplicity), and Taisu Palace (Palace of Great Simplicity).

Immortals of the Nine Palaces first cultivate the two preceding kinds of ninefold practice—that is, Immortal Practice or True Practice—bringing all nine items of cultivation to completion. They then observe three hundred great precepts, accumulate three thousand good deeds, and concurrently cultivate the Lingbao Jing (Numinous Treasure Scripture). In this way they may be ranked as Zhenren of the Nine Palaces, dwelling above the void palaces of the Five Marchmounts, in the Great Void (Taikong). The nine stations each govern one quarter. Once one has become an immortal of the Nine Palaces, one may wield the three-colored tally of office, be attended by hosts of immortals, and be provided with three thousand Jade Lads and Jade Maidens.

The Fourth Rank of Attainment: Supreme Immortals of the Taiqing

The Supreme Immortals of the Taiqing (Great Clarity) dwell in the Great Void, divided into nine stations, each presiding over one quarter. Immortals of the Nine Palaces wield the three-colored tally of office, are attended by hosts of immortals, and are provided with three thousand Jade Lads and Jade Maidens.

The palaces and offices of the Supreme Immortals of the Taiqing include Sanyuan Palace (Palace of the Three Primes), the Taiqing Palace in the Taiqing realm of Taichi Heaven (the Great Red Heaven), and the Cinnabar Terrace and Purple Pavilions.

A Supreme Immortal of Great Clarity (Taiqing Shangxian) who first cultivates the meritorious practices of the preceding nine revolutions and accumulates four thousand good merits, while also cultivating the middle grade of the True Dao (the Way) without yet bringing it to completion, may be ranked as a Supreme Immortal of Great Clarity. His palace lies in the Realm of Great Clarity and is presided over by the Most High Lord Lao. After becoming a Supreme Immortal of Great Clarity, one is granted a five-colored banner-standard, rides out in a dragon carriage upon flying mist, is guided and attended by the host of immortals, and is assigned ten thousand jade lads and jade maidens.

Fifth Rank of Fruition: Zhenren (Perfected) of Taiji (Supreme Ultimate)

The related palaces and bureaus include the Numinous Palace of the Bureau of Three Blossoms, the Palace of Taiji, the Palace of the Medicine Pearl, and the Terrace of Seven Radiances.

One who cultivates the meritorious practices of the preceding nine revolutions together with the three hundred precepts, accumulates six thousand good merits, and at the same time cultivates the superior grade of the True Dao without yet bringing it to completion, may be ranked as a Zhenren of Taiji. One is granted a purple yak-tail standard, is guided and attended by the host of deities, and is assigned thirty thousand jade lads and jade maidens. One’s palace towers stand above Great Clarity and below Shangqing (Upper Clarity), and are presided over by the Most High Lord Lao.

Sixth Rank of Fruition: Zhenren of Shangqing

The related palaces include the Palace of the Azure Pearl, the Palace of Bright Radiance in the Shangqing realm of the Heaven of Pure Tenuity, and the Palace of Grand Florescence.

One who cultivates the meritorious practices of the preceding nine revolutions and observes the three hundred great precepts, accumulates eight thousand good merits, and at the same time cultivates the three grades of the True Dao, may be ranked as a Zhenren of Shangqing. One is granted a seven-colored banner-standard, rides a cinnabar carriage of flying clouds, is guided and attended by the host of immortals, is accompanied by simurghs and phoenixes drawing the carriage, and is assigned sixty thousand jade lads and jade maidens. One’s dwelling lies above Taiji, within the realm of Shangqing, and is presided over by the Most High Jade Dawn Lord of the Great Dao.

Seventh Ultimate Fruition: Sage of Yuqing (Jade Clarity)

The related palaces include the Palace of Eastern Florescence, the Palace of True North, the Golden Towers of the Jade Capital, the Palace of Purple Tenuity in the Heaven of Pure Tenuity, the Terrace of Seven Treasures in the Realm of Yuqing, the Palace of Great Existence, the Palace of Western Numinosity, and the Palace of the Southern Extremity.

Note: The original text breaks off immediately after the opening of the entry on the “Sage of Jade Clarity,” and what follows cannot be interpreted on this basis.

By cultivating the practices of the first nine revolutions, observing the three hundred precepts, accumulating ten thousand good merits, and also cultivating the Dao (the Way) of the Most High together with the true scriptures of the three grades, one may attain the rank of Sage of Jade Clarity. He will be granted a nine-colored jade tally and will ride upon three-colored cloud Qi (vital energy). When he sets forth, a myriad spirits lead the way and escort him; dragons and tigers draw his carriage, and he rides a flying chariot of purple clouds fitted with twelve wheels of precious jade. The celestial realm will further assign ninety thousand jade lads and jade maidens to attend him. The rank he attains is of a noble and exalted kind, placing him alongside the host of sages; such a state cannot be described in words or images. He merges as one with the Dao and enters deeply into the realm of natural spontaneity: when he withdraws, he transforms into Qi; when he appears, he takes human form.

The postface says: The Celestial Worthy cherishes and protects life with profound affection; the Lord of the Dao widely transmits teaching and transformation; Lord Lao delivers the multitudes, his merit supreme. The three holy worthies continually manifest in transformation to aid the world and rescue those sunk in darkness and delusion, all in the hope that people may preserve their bodies of flesh and blood so that life endures as long as metal and stone, and that a lifespan as brief as the fungus born at dawn and dead by dusk may be prolonged until it rivals the legendary great chun tree of immense longevity. A person may cultivate from the ordinary state to that of an immortal, ascend from immortal to perfected being, and at last realize the rank of sage; riding a dragon chariot to roam the Great Void (the vast and boundless emptiness), delivering nine generations of ancestors from the dark yin underworld, and enjoying long life through hundreds of millions of kalpas.

Yet the people of the world originally receive the Qi of the Dao and are born in dependence upon the Dao, but they reject the principle of clarity, stillness, and plain simplicity, and chase after lives of toil and glittering bustle. They are like oxen and horses laden with burdens, rushing into the mire, unable to free themselves and instead sinking ever deeper. Is this not deeply lamentable? Therefore, may those who aspire to cultivate the Dao practice with diligence and seek greater blessings for themselves.

Here ends the Diagram of Attaining Ranks through Cultivating the True in the Seven Realms.