《上清高胜太上大道君洞真金元八景玉箓》

The highest immortals of Donghua, Nanhua, Xihua, Beihua, and Yuhuang Zhonghua each preside over different Shangqing scriptures: the Donghua highest immortal oversees the Taishang Basu Yinshu, the Nanhua highest immortal oversees the Dadong Zhenjing, the Xihua highest immortal oversees the Jinzhen Yuguang Yingtiandongguan Yujing, the Beihua highest immortal oversees the Xiaotiao Jiuyao Huoluo Qixuan Shangjing, and the Yuhuang Zhonghua highest immortal oversees the Taishang Gaosheng Bajing Yulu (Yulu referring to the precious scriptures or Fulu (talismans and registers) transmitted in Daoism).

The Central Huanglao Jun and the Nanji Yuanjun stored two scriptures in the Xuanyun Yushi of the Taisu Yaotai, sealing them in a Yusen zhi ji (precious book-casket) and affixing the seal of the Yuqing Sanyuan. They then ordered seven hundred Longhua Yunü of the Beihan Jintai, together with seven hundred Xiling Yutong of the Baikong Yugong, to guard the Dadong Zhenjing and the Taishang Xusheng Dayin Fu Yulu.

The Shangqing Gaosheng Taishang Dadao Jun was transformed from the Jing (essence) and Qi (vital energy) of the Erchen (the Jing-Qi of the sun and moon as understood in Daoism) and was born endowed with the Qi of Qingyun.

The High Saint of Shangqing, the Supreme High Lord of the Great Dao, is a divine being condensed from the Jing (essence) and Qi (vital energy) of the sun and moon together with auspicious clouds and mists. His radiance is jade-like with circulating golden light; he gathered mysterious Qi, transformed, and was generated, lodging as an embryo in his mother’s body before finally taking human form. His taboo name is “CD,” his courtesy name Shangkai. After the Primordial Mother carried him for three thousand seven hundred years, she gave birth to him beside Danxuan Mountain of Fuluo Peak on Yucha Mountain in the Western Heaven.

From the moment of birth he was lucid and thoroughly penetrating, illuminating the eight directions, surveying all the stellar lodges of heaven, and stooping to draw water from Lichuan. He wandered freely, regulating and gathering life, collecting true Qi and ingesting essences, flying by riding mysterious Qi, rinsing with and drinking the Qi of Tai Ming, and receiving the heavenly registers from the Purple Sovereign, thereby taking rank among the high immortals.

He stirred the vermilion-simple wind and summoned the assembled deities to court; dwelling in secluded and precipitous realms, the sounds he uttered were vast and fragrant. Yearning for the empty clouds and mists inhabited by the Jade Perfected and for the numinous wondrous dawn-realm of Shangqing, he devoted himself to the mysterious and wondrous state, traveling aloft and dwelling in the true realm. He immersed himself in the Vermilion Flower Zhang, removed the crown of the Nine Heavens, gazed down upon the bright mountains, and fully traversed the clustered peaks of the grotto-heavens. His Shen (spirit) intent commanded the Five Luminaries, his form coiled about the Seven Origins, he resonated with the Qi of Great Stillness, and contemplated while summoning the Qi of Mysterious Clarity.

Thereupon his radiance was vast and overflowing, coming to rest in the brilliance of sun and moon. Flying pearls washed his numinous nature, hidden fungi condensed refined Qi, and precious light appeared by night. At dawn he sought the splendid morning Qi, ingested the morning Jing-Qi, and traveled riding clouds and driving smoke. Light shone brilliantly in the eight directions, divine lightning whirled and wind-Qi circulated, while cyan-green Qi spread in deep obscurity. He gazed widely across the eight directions as the Qi of the Nine Origins arrived in succession; once more he ascended the purple stairs, thrice flew to the palaces of Qiongyu, four times paid homage in the realm of Great Simplicity, and five times banqueted in the halls of Linlang. He grasped the deities of the Five Elders and penetrated the hidden origin. Even the highest Supreme Deity has invariably passed through such a realm of cultivation.

He was versed in the Jade Chapters and carefully experienced their significance of purity, emptiness, and profundity, lingering in the secluded empty realm and following the flowing light as he flew toward the distant heavens. His form concealed itself in the mysterious realms of the eight directions and gathered its radiance at the origin of the myriad things; vast and remote, the obscure interconnected, layers of rosy clouds appearing. Marvelous numinous excellence issued from within outward, Qi suffusing Dan Zhou. He calmly merged into the transformative generation of heaven and earth, dwelling in the empty still realm of Wuwei (non-action). As form and color dissipated, the unadorned wind filled the four quarters. His mind was tranquil, his inner workings harmonious, enabling him to comprehend heavenly music; the lofty paths he followed were deep and winding. His mysterious heart brimmed with the flavor of purity and emptiness, soaring literary brilliance flourishing like auspicious clouds and mists. The dragon, having lain hidden, then rose vigorously; the phoenix’s bearing was lofty and distant as it gently fanned its wings.

Thereupon he blended the Four Greats of earth, water, fire, and wind, and in a trance-like state embraced those lost in the world. Thereafter, in the realm of Jade Emptiness he received the bestowed heavenly scriptures, gazed afar at the Shangqing scenery, and was honored with the title “Supreme High Saint Jade Dawn Lord of the Great Dao.” He dwelt at the Yaoshu Solar Tower, taking the Seven Reflections Purple Chamber as his lodging; three hundred thousand Jade Lads and three hundred thousand Jade Maidens attended him, scattering incense.

He wore a nine-colored Li Luo cape, a robe ornamented with flying dense frost pearls, a crown capable of instantaneous myriad transformations, and carried the Morning Light Solar Bell together with the Essence-Nurturing Sword. His divine majesty reached down to the farthest of the myriad regions as he undertook the office conferred by the Empty Sovereign.

The Lord of the Great Dao at times transformed into an ordinary person, following the wind into the clouds and mists, proclaiming the methods of the Three Ways, gazing down upon the eight directions, climbing hills, leaning on a staff and wrapping himself in his robes as he toured the myriad lands, disseminating the mysterious and wondrous tones throughout the four quarters. He directed and drew forth far-reaching aspirations, his roc-like wings brushing the eight directions, while harmonious tones gathered and circulated. He temporarily set aside the lofty music resembling clouds and rosy mists, lowered himself to convert and transform living beings, remaining diligent without pause as he continued forward.

Practitioners must eliminate doubts and clearly discern delusions, revere and emulate the De (Virtue/Power) of the divine spirits. They cause dragon-patterned radiance to illuminate the abyss and cloud-and-mist brilliance to light up rivers and marshes. They refine their innate countenance until it is as pure as orchid and jade, and in secluded valleys they unearth inner Jing (essence) and Qi (vital energy). They accord with the Dao (the Way) and harness the transformations of all things; the Shen (spirit) wanders the nether realms while merging with the chaotic dust of the mundane world. The mind is empty, luminous, and clear; though they toil they never slacken. They concentrate the Shen in stillness, dwell peacefully in the realm of central harmony, and face honor and disgrace with equanimity. This is precisely the teaching that the Most High (Taishang, the Daoist honorific for the supreme deity or the Great Dao) has transmitted in a veiled manner.

If practitioners can dwell peacefully in the Numinous Observatory (Lingguan, the site where cultivators practice and perform visualization), deeply investigating the “Seven Awakenings” (cultivation realms related to enlightenment), they can perceive subtle transformations and explore the profound mysteries of the divine Shen. They propagate the regulations, quietly abide in emptiness and stillness, and let the Shen wander in the depths. They allow the spirit to enter and exit like waves in the state of Xi-Yi (the invisible, inaudible, and ineffable condition), conveying wondrous principles through nine kinds of sounds. Forgetting distinctions in the realm of mysterious stillness, they lodge themselves in splendid immortal lands; they make the laws clearly manifest and meritorious practices perfectly evident. Profound principles unfold layer upon layer, opening ten thousand gates; they dance with light and shadow, fan the void, ride emptiness while embracing smoke, and cycle through long ages. The Jinglu (documents recording Daoist methods and the conferral of registers) occupy the superior rank, numinous Fulu (talismans and registers) scatter their light in all directions, secret scripture chapters are laid out in sequence, enabling those sunk in confusion to attain understanding and causing stagnant transformations to resume their movement. They command the Five Images and preside over all the heavens. This is precisely the manner in which the Most High educates and governs the myriad directions.

As for cultivation that uses graded instruction to nourish the physical form and assist Shen and Qi (spirit and vital energy of life), one must clearly distinguish and establish the Three Palaces (inner palaces within the body related to Jing, Qi, and Shen cultivation), settling and clarifying the numinous nature. The mind is empty, still, and open; one accords with the Dao, nourishes primordial Qi, dispels miscellaneous thoughts, forgets entanglements, and excludes interference from external things. Practitioners enter the deep empty stillness, accumulating subtle meritorious practices to accomplish the Dao. They exhale old Qi and inhale new Qi, take in the essence and expel the turbid, remove chaotic and deviant thoughts, and store the pure and precious true nature. In the morning they rinse with and drink the solar essence, welcoming the sun deity; at night they draw moonlight and embrace the lunar pearl. Yuyi (the sun deity) moves, illuminating Taiwu (the distant and boundless heavenly realm); Jielin (the moon deity) absorbs cloud Qi, roaming together with the two lights of sun and moon. Numinous fungi and immortal herbs grow in mysterious distant places, spirits pervade the mountain ridges. Phoenixes flap their wings in the Golden Calendar, the Jing of dragon-fish stirs its body; night light shines on the Five Sacred Mountains, radiance hangs down on branches and condenses into flowers. Hidden dragons cry out in the clouds, jade-like perfected immortals meet in solemnity.

Thus numinous melons spread across the fields, purple immortal herbs cover the hills, elixirs cluster in layers, and jade fluid condenses on high cliffs. Practitioners tread lightly, touring the Seven Origins (the celestial realm symbolized by the Northern Dipper and related stars), ascending into emptiness and riding clouds. They drink the sweet nectar of the Western numinous realm and take the delicious immortal wine of the East. Drinking Danlin allows ascent to the Nine Heavens; tasting tiger foam can restore vitality to the decaying. There are also the Four-Pistil Purple Ford, Three-Flower Mysterious Steel, numinous fungi floating in green bottles, and crystalline jade on mysterious branches; plain-colored immortal medicines fill the soaring heavens, crimson immortal medicines produce five-colored essence. Drawing the sweet dew from the Mysterious Canal can turn white hair black and restore youth.

If one ascends the lofty mountain ridges, one can receive the vast and beautiful harmonious Qi of heaven and earth, nourish the bright, pure, and yielding net, and reflect and fan the divine trees. In the morning immortal medicines flourish, cinnabar orchids drift down in the forest; numinous Qi vigorously rises, clouds and mist dance among the rocks. Fragrance gathers in the valleys, flowers and aromatic fluids present themselves before the eyes; the body condenses between purple and azure, crimson clouds and golden branches reflect each other, essence gathers at the root. Taihua (a famous mountain or immortal realm where immortals dwell) exhales and inhales numinous Qi, the Seven Darknesses and Six Celebrations (heavenly realms and auspicious states in Daoist scriptures) appear; they wield wisdom and penetrate the Eight Liberations (eight kinds of liberation or states of transcending bondage). Practitioners lodge their thoughts in simplicity, let the Shen soar far and freely, cut off nether miscellaneous thoughts, stabilize the will, and thereby return to a state of infant-like purity.

Thus practitioners stabilize awareness and establish faith, clearly distinguish sequences and differentiate kinds. Jade Perfected (immortal true ones) set out in the morning, going to the Numinous Mound to bathe; pure and quiet guests ascend to the court assembly, mind and Shen concentrated, suddenly joyful. The Three Passes (important apertures in cultivation) appear densely, the form merges with sunlight, still and profound, inner rhythm reserved and elegant. Practitioners grasp the banners and command the immortal hosts, study the way of the divine Shen, and step into the Primordial Beginning realm; passing through the Nine Heavens, their demeanor is solemn and orderly. The Seven Sages appear as the ladder to heaven, marked by lofty winds; clear laws bind them, commanding the four directions of the heavens.

Sometimes they quietly chant in jade palaces, peacefully savoring Dayou (name of an immortal realm). Numinous winds scatter radiance, six kinds of cloud Qi rise from the windows. Leisurely they arrive in the high void, looking down on high mountains, ten thousand valleys silent; they ride heavenly horses across empty wilderness, throwing wheels in flight at the Numinous Ford (a ferry in the immortal realm). Flying beasts howl in company, divine youths attend at both sides of the canopy; in the Western Flower immortal realm they banquet seated on stones, fragrant mists surround the lapels, incense smoke curls upward. In the vast mountains treasures are everywhere, golden treasuries and jade groves (places of hidden treasure) connect; the Five Images and eight directions are clear, scenery reflects each other. Wandering and viewing the deep and wondrous immortal realms, thus they can endure without decline.

Sometimes they loosen their sashes, stretching themselves among the ten thousand streams. Sun and moon cycle back and forth; they summon clear winds, spread their wings, and float through the nine-layered heavens. Bright rosy clouds like mirrors, the dark and profound mysterious realms unfold layer upon layer; cloud chambers hold radiance, practitioners gather true Qi in quiet places. The dust-transcending dwelling is deep and secluded, the divine cavern palaces empty and vast, subtle radiance shines from within, the three palaces and halls are clean and bright; a thousand diseases have not yet arisen, thus they can constantly preserve health.

Thus they whip along in the Seven Gardens (gardens in immortal realms), raising green banners and erecting vermilion flags; they soar while dancing with banners, riding sunlight and racing with the wind. They linger among the clouds and mists of the eight directions, circling the aerial roads; they look up to pluck solar essence, pick up falling lunar pearls, pick jade-like fruits from the crimson forest, and eat purple lotuses from the Mysterious River. They sit peacefully in the numinous carriage, managing the Jing (scripture/classic) of the Heavenly Emperor; ten thousand gods come to pay homage, the gods of the Five De hold the Fulu mandates. Upper Perfected serve the morning light, the Heavenly Emperor embraces charts and books, Great Perfected announce in the four directions, the middle chapters of Jing establish the laws. The Six Periods run to fullness, they regulate primordial Qi, and gather in the void.

At this time practitioners caress the void, gaze up at the mysterious realm, and chant: “If you wish to cultivate into a True Person, you should visualize the Lord in the Sun, ride dragons and mount phoenixes upon the auspicious clouds of heaven; travel east to visit Xilin, and finally enter the gate of the Heavenly Emperor.”

If one must ascend to the heavenly realms, one should visualize the Lady of the Moon riding ten flying dragons and seated in the “Liuling” (a wondrous divine vehicle imagined in Daoism), traveling west to pay homage to the Six Ling (six sacred domains of the heavens), ultimately arriving at the Imperial Hall. Concentrate the Shen (spirit) and direct the thought to have an audience with the Jade Emperor. Cangfu and Yuyi (deities associated with the sun and moon) tread upon light and shadow; their radiance spreads, coalescing into lin-light that reaches the cloudy heights. The Nine Wei (trajectories of celestial bodies) crisscross, the Seven Xiang (heavenly star images) flicker dimly like lightning, and numinous winds drum against one another. The Two Chen and Eight Ladies ride ten flying dragons, seated in the Liuling, traveling west to pay homage to the Six Ling, ultimately arriving at the Imperial Hall. Concentrate the Shen and direct the thought to have an audience with the Jade Emperor… (these sentences are repeated in the original text.)

Then the Eight Dao (heavenly roads or divine paths) unfurl plain radiance to serve the heavenly court; the Three Clouds shine brilliantly at the northern heavenly weft, and ten thousand dragons leap and roar. The Eastern Peng beats the rhythm, purple brilliance unfurls its feathered wings; spirits soar high, passing through the Yuanjing (Jing of celestial bodies), roaming freely amid the scene of cavernous brightness. The Twin Sovereigns ride together in one carriage and take form after Heaven.

Mysteriously penetrating and the heart-Shen settled, divine intent gathered in and breath harmonious. The assembled spirits stand in solemn array, appearing in the White Jade Court: left hand holding the Dragon Talisman, right hand grasping the Tiger Jing (scripture). Winds of the eight directions traverse the void, sounds spreading through the Five Cities (heavenly palace-cities); the light of xuan-huang falls brilliantly, flourishing like the arrayed stars. The Three Treasures (Jing [essence], Qi [vital energy], and Shen, valued in Daoist cultivation) mutually protect, treading upon magnificent numinous light as they proceed; noble spirits pluck florid colors, and jade-like sounds ring out in succession. Golden carriages emit ringing sounds, luan birds dance in the cloud pools, flying phoenixes sing. Purple Du circulates the Qi of fragrant orchids, encircling the void and numinous realms; the assembled spirits leap up to the Grand Aurora, radiance illuminating Shangqing. In the dragon paths a swift wind suddenly arises, shaking the luminous realms of the eight directions. Having passed through countless years and kalpas, one can still preserve this auspiciousness and the orthodox Dao (the Way).

At times the teaching methods change, the paths of the Dao have distinctions, and spirits also borrow different names and alter their forms. Liu-yi (a Daoist term referring to a cultivation method or inner alchemy formula) can halt decline, mysterious clouds gestate and generate; flying elixir and water-jade leap like snow and frost, numinous brilliance radiates to the eight directions, purple light-Qi ascends toward the nine directions. Florid light lingers and whirls, the Three Yellows (related divine Qi or substances in Daoist inner alchemy) faintly appear; the Crimson Fluid (red numinous liquid) transforms Jing-Qi, the Nine Lin (symbols of numinous jade or elixir) emit light. Langgan (legendary jade trees or beautiful jade) transforms in a hundred ways, azure light reflects at the water’s edge; the Eight Qiong fly like scenic light, beautiful stamens transform into green slurry. The Curved Chen rides clouds to ascend the empyrean, molten-gold radiance illuminates the moonlight. The Mysterious Ford and Jade Sweet Dew (mysterious fluids and jade liquids spoken of in Daoism), together with the Three Yellows, Crimson Fluid and other inner-alchemy substances, cause the Nine Lin to emit rays, Langgan to transform, azure light to reflect on water, the Eight Qiong to fly as scenes, beautiful stamens to become green slurry, the Curved Chen to ride the empyrean upward, and molten gold to shine through the moon’s brightness.

The Mysterious Ford and Jade Sweet Dew illuminate the Five Lords (Daoist deities or names of inner-alchemy spirits), radiance emitted and sounds transmitted; one voice sings out and the eight directions respond. Bo-ruo Fire Essence, Yi-li Jade Ginger, Jin-A Hundred Meetings, She-li Bound Fragrance and so on are numinous substances or refinement materials listed in the Jing (scriptures); they combine with the Qi of Lingbao, causing literary brilliance to transform and generate. After ingesting one dose according to the regulations, lifespan becomes immeasurable. These are indeed precious numinous medicines of original truth, and also secret treasures of the High God.

One may also refine the Five Clouds Jade Flower, ingest numinous gold and clear Qi, as well as Vermilion Soul, Green Lotus, Florid Fat, Azure Essence, Southern Candle Green □, Sinking Sand, Empty Green and other numinous medicines. Gathering and ingesting the plain slurry of the Five Chen Jade Abyss in the early morning can also cause the body to turn from old to new, from decline back to vigor, even reversing old age to childhood.

At this time the Qi of the four directions circulates in harmony, the winds of the eight directions blow through the void. One calmly wanders and enjoys in the Purple Forest, unfurling robes in the nine-direction heavenly realms; the Fusang tree is lush and beautiful, the Jianmu sways and dances among the hills. Ten thousand Zhenren come and go on patrol, washing their feathered wings in ocean-like currents; a hundred grasses have interlocking branches and leaves, five-colored flower light is brilliant. Mingjia (auspicious grass that grows according to lunar phases in legend) grows each evening, appearing according to the seasonal sequence.

If one wishes to set up a Zhai (purification ritual) and enter a quiet chamber for cultivation, one should first expel evil influences to prevent ghostly intrusion and disease, and to guard against various trials. Then close the eyes for inner visualization, gently stroke the heart while praying, face north and knock the teeth thirty-six times, then silently recite the prayer to the Jade Clarity Qiong Yuanjun (a goddess of the Jade Clarity realm):

“The Six Heavens Great Demon Kings are controlled by the Youliao Wu; giant beasts clad in red armor, venomous dragons with four throats, white eagles cry out to the sky, brandishing claws and shaking feathers. All manner of essences and monsters hide, evil Qi is extinguished, demonic influences are broken. When the Heavenly Warriors become angry, the Five Peaks open the gates of homage; wind and fire receive orders to campaign, the light of the Nine Heavens universally illuminates.”

The prayer text in the original has repeated sentences; the above combines them according to their meaning.

After the prayer, close the eyes again to gather the Shen, condense and refine the Shen, guard the Jing-Qi, regulate the Three Palaces within the body (positions of divine Qi in the body according to Daoist inner alchemy), and visualize the heavenly court. The Imperial Lord holds a banquet, ministers and assistants appear together clearly; Qi and fluids harmonize, having audience with the Nine Numina. The Five Shen are settled, fluids fill abundantly; Baiyuan inspires true nature, Wuying disseminates vitality. The scene of cavernous brightness is hidden yet brightly illuminates, the Four Virtues are peaceful. Inner radiance condenses into precious treasures, reciting the chapters of Dongzhen (one of the Three Caverns), clear and still Qi appears. Taisu (the primordial Qi or original form spoken of in Daoism) arrays itself into diagrams, and thus lifespan will not decline.

At times one must also gaze far into the Kongtong (immortal mountains or heavenly realms in Daoist legend), hearing sounds echoing in the high void; riding the wind and raising the whip, arriving in the morning light at the edge of the vast sea. The heart-Shen pervades the eight directions, the Shen alone is bright; ascending the numinous terrace in the azure waters, viewing the purple immortal lodges on Cangzhou. The realm pursued is distant and subtle, like rosy light scattering and clouds and mist dissolving; cloud Qi layers like carved work, light and shadow interweave brightness and darkness. Gazing at the numinous scene, the ten thousand things appear in an instant; sounds in the void stir against one another, mysterious winds unite with the purple lodges. Primordial Qi unfurls, vigorous Qi circulates, sunlight is brilliant and glorious, leisurely dwelling amid the cloudy empyrean, thus one attains long-lasting peace and joy.

Note: The original text has many repetitions, and contains “Jin-A Hundred Meetings,” “Southern Candle Green □” and similar suspected errors or missing characters; the above retains their original appearance, and specific referents cannot be determined from this.

One gathers the mysterious Qi (vital energy) that gleams like precious gems and prunes the numinous herbs resembling immortal fungi. Lofty Perfected Ones and towering Celestial Worthies appear; jade florescence shields the luminous radiance, while golden Immortals encircle the chariot. Crimson waves surge like mountain peaks, and the mind-spirit leaps yet remains peaceful and refreshed. One turns the Seven Luminaries (the sun, moon, and five planets) in the hands, clarifying the Eight Gates (the portals of the eight directions in Daoist teaching), floating upward along the Heavenly River and descending across precipitous mountain ranges. Receiving and mastering the ritual covenants of the upper realms, one comprehends the most mysterious principles, grasps the ritual implements, conceals Jing (essence) within, and nourishes Shen (spirit). Body and mind drift and unfold, according with the winds and their transformations. De (Virtue/Power) is profound and subtle, hiding its brilliance while opening original authenticity. Thus one may accumulate cultivation over long periods and constantly preserve peace and blessings.

At times the practitioner encounters places of lush forests and lofty ridges, distant vistas condensing into hills, and freely enters a mysterious state of awakening to behold the transformations within the Jade Void (Yuxu, an immortal realm in Daoist teaching). All myriad changes are not truly unchanging existences; the essence of the ten thousand things returns to Non-being. The divine whirlwind circles, and numinous maidens open the talismanic mandates. Immortal women in feathered skirts halt amid the cloudy heavens, wearing emerald sashes as they unfurl their forms. They chant aloud of Jade Purity (Yuqing, one of the Daoist heavens), recounting the mysteries of the cosmos at its opening. Taiwei (a celestial official and palatial constellation) attends in ranks; the Five Sovereigns (Celestial Emperors of the five directions) illuminate the Heavenly Pivot. Profound mechanisms are thereby revealed, and the supreme scenes appear.

Jade youths play the ao (an instrument of immortal music), while the Immortal of North Flower plucks the zheng strings. Heavenly maidens stand in formation by the hundreds and thousands, performing together. Mysterious music reverberates through the four directions, a thousand tones ringing and interweaving. Purple phoenixes beat their wings and cry; cloud-luan birds fly crisscross with orderly calls. Divine birds utter summons, the azure dragon raises its head in long chant, the spirit tiger roars, and winds of the eight directions sweep the courtyard. Gold and jade clash, bells and lithophones sound in unison; vermilion mists pervade, cyan-green and white radiances interlace. Sun-and-moon brilliance briefly conceals itself, flying auroras shining into the nether gloom. Then the Great Emperor descends from his seat, dispersing the Qi of the spirits and gazing upon the talismanic mandates on high. Heavenly light is bright, the vista lofty and distant: the left hand points to the Southern Chamber, the right to Wenchang. The assembled Immortals fly forward according to the rhythm, stepping lightly in the secluded morning light, coming and going amid the Canglang waters. Breath pervades the immortal lodges, brushing the vast sky; banners are raised and flags held to summon the light. All chant slowly, mind-spirit at peace, hun and po at ease. After gazing around, one may remain long in the immortal realm.

The Immortals again join in singing the mysterious doctrines, discussing the principles of the Primordial Beginning and the numinous marvels. Jade-like voices spread through the eight directions; metallic and stone-like tones shake the courtyard. They elucidate the doctrines of the Great Beginning, guiding understanding of the profound and obscure. Varied rhetoric flourishes, subtle words emerge in succession, radiances interweave to present the most profound essential meanings. Numerous scenes gather like lush thickets of branches, or like spreading boughs each blooming, surpassing the radiance south of Changhe (the Heavenly Gate). They also resemble red flowers encircling the beams, flowing light dense and abundant, flying mists hazy. Nine colors appear in the imperial registers; harmonious songs issue from the Purple Void. Manifold music sounds from the Jade Terrace; the striking of lithophones reverberates in the Golden Hall. Five-colored cloud Qi encircles the floral canopy; the clear Qi of the eight directions displays bright patterns. The Immortals summon the essence of sun and moon and the numinous Qi of the Seven Lodges (the Northern Dipper and other constellations), holding tallies as they pass through the Six Heavens, vermilion sashes vividly colored. They dance upon the Northern Candle Ground, waving splendid banners in the white sky, riding divine winds to gaze upon the Eight Sceneries immortal realm—how then would they heed such numinous images as the Nine Phoenixes or Eight Wolves?

The green canopies of the Immortals drift far; crimson banners surge upward in the wind. The reins of nine heavenly horses rise together as they gallop across the cloudy heavens. They pluck the stamens of azure-cinnabar numinous herbs, scattering dancing fragrance. After five refinements pear-wood becomes pliant; nine kinds of lin-jade fuse into fine jade; fiery lang turns into pearls and jade, flowing golden light reflecting on qiong-jade. They circle the northern heights of the Gouchen constellation, scattering the morning stars. Holding the wheel-reins, they circulate the breath and journey afar. Lofty and profound Perfected Ones follow the constant laws, completing a covenant of the Dao (the Way) that accords with the upper realms, so that lifespan is not easily overturned.

Primordial Qi is still, roaming and resting among the marshes; faint sounds are clear and stirring. One holds and realizes the Three Wisdoms (a Daoist cultivation teaching concerning wisdom), observing with the mind-spirit and gathering Yellow Tranquility (huangning, inner spirit-Qi or the deities within the body). The sagely Dao is vast and mysterious; profound chapters are subtle and hard to express. One discerns the principle of non-arising, transcending in empty brightness, raising immortal banners. Concentrating Shen one guards the Spirit Court (shenting, the abode of deities in the head), linking the Spirit Passes (lingguan, the inner apertures of the body) densely. Outwardly one settles the four directions; treasures are stored in the Six Origins (liuyuan, the primordial Qi and roots of body and mind). Jade De is lofty; form and vessel suddenly appear. Thus one may gently encompass the ten thousand things, following the orbit to steer the perfect transformations.

In later years the practitioner dwells in peace, completing eight transformations. In quietude and detachment one guards life; spiritual wonders are lofty and subtle. Following the principles of generation and transformation one unfolds and continues, seeking the farthest profundity. Operating in incomparable wonder, one lodges the spirit in a vast and free realm. Dragon-flower radiance gleams amid brocade-like clouds; five-colored lights hide and leap in the Great Auroras. Cinnabar brilliance flashes like lightning; a mild scenic wind blows forth. The practitioner holds high assembly in the Upper Palace, floating amid the waves of empty space. In the distant realm of mysterious authenticity one washes body and mind with the Qi of the Jade River, raising the Dao-Qi of the eight directions so that fragrance spreads through cloudy heavens and mountain slopes. Thus one continually refines the self, renewing day by day, not remaining in former states. Relying on spiritual cultivation accumulated over successive lifetimes, one finally attains the condition of no longer decaying.

It records a cultivation method known as “treasure the hun and restrain the po, condense the Shen (spirit) in the fetal enclosure,” which means to stabilize the hun and po souls and concentrate the spirit so that body and mind remain in a state like that of an unborn fetus, potential held within and not yet expressed. Practicing this method can arouse spiritual power that reaches through the eight directions and lets its fragrance spread across the heavens; it can also refine the jade-like nature so that one is renewed day after day without stagnation. Through the accumulation of spiritual merit over successive lifetimes, one can finally avoid death.

This method, set forth in only a few dozen phrases, enables a person to settle the body in harmony with the Dao (the Way) and to drive away the host of demons. It is an exceedingly unique celestial incantation and a secretly transmitted mysterious teaching. Its essential meaning is hard to unfold in explanation, and even when the spell is recited again and again it cannot readily be rendered into ordinary language. Its sound is like the calling of birds and the roaring of beasts, or like wind and clouds winding about and drifting down, as though it were a profound chant arising from another world; ordinary people cannot comprehend it.

To summarize this marvelous incantation one must take in the Qi (vital energy) of the grotto-palace, command the Nine Underworlds (the deepest reaches of the netherworld), allow the rhythm of the netherworld to unfold within the heart, and then apply the spell—clear and soaring like jade tones, flowing like golden sounds—to the southern portal. On one’s natal day (the day corresponding to one’s own birth) and at moments when the heart feels a response or a stirring, one should close the door, sit in quiet contemplation, knock the teeth three times, even the breath, straighten the body, face north, and silently recite in the mind:

“Luole nahan, fangnai elian, banmu bosui, danhan jushe, chicha baixiang, danli damo, zhenyun guangfu, xuling zhixiao, zonglan jixiong, fadong changyou, wumian zhongpin, lingkuo fantiao, baifang qiantu, mobu huoliao, tiandi qidu, shuyun nengdiao ye.”

When the recitation is finished.

To dissolve all manner of obstructions, split open stubborn knots, and eliminate doubts, one must attune sound to rhythm so that radiance manifests from the four quarters and heavenly splendors transform in response. These marvelous methods cannot be transmitted casually, nor without a lineage of teachers. After the winds of the eight directions have swirled and dispersed, the Heavenly Emperor proclaimed:

“The elegant radiances that array themselves in approach gather in the Four Offices of Jade Vacuity; their power surges and communicates through the eight directions, holding sway over stability and danger. The practitioner of the Dao (the Way) harbors no striving in the heart, concentrating thought upon the mysterious Jing (essence) and Qi (vital energy), the mind distant and expansive, penetrating deeply into the mysterious realm. The myriad things are not held by me; forms blend together and radiances merge—how then could such a state be reached?

A splendid banquet is held at Cold Ford; between sitting and rising the mind returns to evenness. The second chanting returns to Nonbeing, three times uniting and five times separating; the Great Luo possesses six wisdoms, Kongtong undergoes nine revolutions, the seven layers of clear Qi become limpid and luminous, the four origins entwine and unite. Body and mind unite with Shen (spirit), forgetting awareness; yet the myriad thoughts are not yet exhausted. Splendid writings unfold, jade-clear sounds interweave and resonate; layers of cloud-Qi veil the mysterious realm, while subtle inner wheels of light turn faintly. The sevenfold accumulated Qi stirs a swift wind; in dark stillness one quiets the mind and distances worldly thoughts.

Fine dust is ubiquitous, manifold phenomena in confusion; tracing back to the source, one returns to the Great Dao. Allow the form to cast itself into emptiness, letting Shen-intent penetrate inner and outer, silently experiencing the mysterious chapters. Practitioners of the Dao meet naturally, their spiritual nature clear and bright, observing in solitude; the mind is vast and at peace. The Qi of the four seasons is received, cloud-Qi moistens, life is prolonged; ninefold contemplation returns to original authenticity, and the inner heart becomes open and quiet. The vapor of emptiness scatters without bound, the light of sun and moon shines forth brightly; one ascends the cloud ladder, proceeding at ease, able to gallop without need of reins.

In the eight directional worlds and the three realms, no spirit remains unmoved; the radiance of lofty De (Virtue/Power) shines afar, and various methods circulate numinous power. Emptiness is Nonbeing; neither fabrication nor Wuwei (non-action) need cling to names and appearances. The Great Mystery establishes a single marker, yet every branch and joint arises according to feeling. Even in the deep and silent places there is bright illumination; sounds cease yet remain harmonious and clear. After twice crossing over in cultivation and untying the sevenfold bindings, one finally attains non-birth. Swift cloud-Qi blocks dispersion; even within form there is emptiness. Though the Great Dao has already appeared, the mysterious scenes are not yet fully revealed, and the traces of the dusty world have only just begun to show. Sitting peacefully one unites with original Nonbeing, not esteeming constant treasures; the principle returns to silent harmony. Great wisdom having been liberated, one shares lasting peace with the Heavenly Dao. In the thousand changes of all affairs, ultimately there is nothing that cannot meet and unite.”

What is about to manifest is the truly marvelous and profoundly mysterious principle. The efficacious Jing (scripture) has no fixed form; it is vague and wondrous, unfathomably deep. Raising the eyes, it seems to open onto the perfect immortal realm. Extracting this divine and marvelous sound, one touches the myriad kinds yet does not cling to them; with austere dignity one ascends the cloudy heights, fragrant Qi spreading far. Above, one follows the regulations of the subtle and utterly marvelous; below, one saves the myriad beings from decline and sinking.

The four wheels emit radiance, true origin circulating in subtlety. The commander grasps the helm, holding scriptures, registers, and chapters that make the regulations explicit; riding the wind one drives the light of sun and moon, a soaring dragon flying up to the nine heavens. Dharma drums resound in the profound depths, the numinous altar brilliantly glorious. The Vermilion Emperor of the Southern Palace is illumined, seven jeweled canopies floating above Jade Ford. Feather flags are waved, circling about the numinous source; green clouds draw the banners, the north wind stirs all things. Flowing bell-sounds scatter in all directions; the sovereign in the swift wind raises banners, guiding all transformations and raising smoke in rhythm. Vermilion tigers guard the radiant carriage, poisonous dragons lending wings to the vehicle.

They observe when the vicious lose the Dao and overawe the great evils of the Six Heavens. Evil must be eradicated, the auspicious must be preserved; hundreds and thousands of demonic kinds therefore bow, and mountain goblins disperse of themselves. The sounds reach beyond the great void, the radiance of sun and moon warm and bright.

The many kinds roam at ease, their forms pervading countless heavens and earths; above they reach the utmost of Jade Empyrean, below they reach the places of the utterly minute. The way of transformation appears by means of form, and a thousand methods may be displayed and observed. Compassionate teaching is bestowed upon all beings, each receiving the results long hoped for; from the highest down to the common people of the world, all are guided and protected. Names are marked for them and entered into the registers, causing Shen-intent and subtle principles to appear. Those able to practice these methods may fly up to Shangqing (Highest Clarity). Penetrating the original source, chanting the subtle principles, they enter and exit the dark and distant realms.

Thus was composed the Taishang Bajing Yujing (Most High Jade Scripture of the Eight Scenes), listing the wondrous methods of the Perfected and elucidating the teachings of the Heavenly Emperor. Upon receiving this Jing, you shall be titled Yuanjing Zuoqing (Left Minister of Primordial Scenery); contemplating and cultivating the Cavern Dao, you become Left Duke of Shangqing, coming and going among the Three Su (Three Plainnesses, Daoist immortal realms), roaming freely in the purple heavenly vault.

In the scripture, terms such as “Eight Scenes” (Bajing), “Nine Revolutions” (Jiuzhuan), and “Six Wisdoms” (Liuhui) are for the most part symbolic terminology within Daoist cultivation and cosmology, describing the layered transformations of Qi, Shen, and light, as well as the process by which the mind-spirit returns to stillness and transcends the mundane world. Dharma drums, feather flags, jeweled canopies, vermilion tigers, poisonous dragons and similar elements belong to descriptions of immortal processions and scenes of ritual magic.

The Supreme Lord of the Great Dao (Taishang Dadaojun), who governs hundreds of millions of living beings, will soothe and command the various spirits of all quarters, causing all things to operate according to the laws. He surveys the vast void in every direction, his gaze illuminating the eight quarters, fully knowing the fundamental principle honored by Kongtong (the origin to which the myriad things return as one). This piece is named Yuanjing Zuoqing. Those who cultivate the Dongzhen way are called the Shangqing Zuogong; they come and go among the Sansu (the three kinds of pure qi in the Shangqing realm) and wander freely in the purple void.

The Supreme Lord of the Great Dao (Taishang Dadaojun), who governs hundreds of millions of living beings, will soothe and command the various spirits of all quarters, causing all things to operate according to the laws. He surveys the vast void in every direction, his gaze illuminating the eight quarters, fully knowing the fundamental principle honored by Kongtong. He encounters the utmost flourishing realm of mysterious and wondrous radiance, seeing only that cloud-qi gathers at the distant horizon, winds arise and mists assemble; the lofty and tranquil rosy clouds are hard to find. This refers to the cultivation of driving and controlling the two polarities of heaven and earth (the Yin-Yang of heaven and earth). Could one remain silently in Wuwei (non-action) within the realm of the Three Pure Ones (Sanqing, the highest heavenly realms in Daoism), allowing the six qi (the six kinds of qi circulating between heaven and earth) to transform as they please? Thus he unfolds his mind and spirit, calmly contemplating, causing the numinous qi to pervade the ten directions. Next he commands the eight emperors, issues proclamations and dispatches the myriad spirits, informs the yin-jia deities of the water sources, and summons the guardian lords of the Five Sovereigns. The rivers and seas put themselves in order and stand ready, a thousand Perfected Ones arrange their carriages; the fire-jia gods sharpen their weapons, the heavenly warriors brandish axes and halberds, the mountains and peaks open the roads, and the sun and moon illuminate the dawn.

Thereupon the Supreme Lord of the Great Dao will tour the nine heavens, gazing out toward the divine realms of the outer heavens, gathering profound and mysterious writings in the Jade Void (Yuxu, a Daoist immortal realm), and seeking hidden Fulu (talismans and registers) from the Purple Emperor (Zihuang, an honored deity of the heavenly realms); his radiance shines upon the eight quarters, surveying all regions. The fire-jia gods sharpen their weapons, the heavenly warriors brandish axes and halberds, the mountains and peaks open the roads, and the sun and moon illuminate the dawn.

Thus the Supreme Lord of the Great Dao (Taishang Dadaojun) prepared to tour the Nine Heavens (Jiuxiao, the nine celestial layers of Daoist cosmology). Gazing far toward the outer heavens, he gathered profound heavenly writings in the Jade Void (Yuxu, a realm of immortals) and sought secret Fulu (talismans and registers) from the Purple Sovereign. His radiance shone upon the eight directions and reached every place.

He first mounted a carriage of the First Radiance, riding eight-pure purple clouds, and brought with him the Subtle Azure Emperor named Lufengzi. Together they traveled east to Yuyue Nalin Chang Yutai Heaven, paid homage to the Jade Clarity (Yuqing) Purple Dao Vacuous Sovereign Upper Lord, and received the Hidden Talisman of the Nine Radiant Great Dawn.

Next he mounted a carriage of the Second Radiance, riding seven-pure crimson clouds, and brought the Mid-Subtle Red Emperor named Dingwuyan. Together they traveled south to Gaotao Lichong Longluo Heaven, paid homage to the Jade Clarity Winged-Sun Vacuous Sovereign Supreme Lord of the Dao, and received the Hidden Talisman of Observing the Numinous Primordial Dawn.

Then he mounted a carriage of the Third Radiance, riding six-pure vermilion clouds, and brought the Purple Subtle White Emperor named Quyanshi. Together they traveled west to Biluo Kongge Yuli Heaven, paid homage to the Jade Clarity Changyang Beginning Vacuous Sovereign High Primordial Lord, and received the Hidden Talisman of the Assembled Dawn of the Nine Extremes.

After that he mounted a carriage of the Fourth Radiance, riding five-pure azure clouds, and brought the Mysterious Subtle Black Emperor named Qiyuanxuan. Together they traveled north to a celestial place-name that is textually corrupt and unidentifiable in the scripture, paid homage to the Jade Clarity Seven Stillness Guiding-Life High Vacuous Sovereign Lord, and received the Hidden Talisman of Overlapping Luminaries and Revolving Roots.

Thereafter he mounted a carriage of the Fifth Radiance, riding four-pure yellow clouds, and brought the Beginning Subtle Upper Emperor named Jiekongzi. Together they traveled northeast to Fudao Gaihua Fuluo Heaven, paid homage to the Jade Clarity Great Brightness Vacuous Sovereign Cavern Clarity Lord, and received the Hidden Talisman of Mysterious Radiance Dawn Peace.

Later still he mounted a carriage of the Sixth Radiance, riding three-pure green clouds, and brought the Numinous Subtle Middle Emperor named Bingjuwen. Together they traveled southeast to Juwei Yequ Chumo Heaven, paid homage to the Jade Clarity Beginning Primordial Vacuous Sovereign Great Empyrean Lord, and received the Hidden Talisman of Combined Radiance Dawn Mandate.

He then mounted a carriage of the Seventh Radiance, riding two-pure purple clouds, and brought the Proclaiming Subtle Lower Emperor named Hongfuzi. Together they traveled southwest to Chongrong Yuyu Lisha Heaven, paid homage to the Jade Clarity Seven Contemplations Unborn Vacuous Sovereign Golden Numinous Lord, and received the Hidden Talisman of Uniform Radiance Dawn Mystery.

Subsequently he mounted a carriage of the Eighth Radiance, riding one-pure numinous clouds, and brought the Cavern Subtle True Emperor named Sichengshu. Together they traveled northwest to Danlü Chabao Lunfa Heaven, paid homage to the Jade Clarity Eight Contemplations High Primordial Vacuous Sovereign Still Radiance Lord, and received the Hidden Talisman of High Upper Dragon Smoke.

Finally the Supreme Lord of the Great Dao mounted a Jade Carriage of Cavern Radiance, riding the lights of Great Rosy Clouds, Purple Mist, and Mysterious Radiance. He brought with him the Nine-Subtle Inner Emperor Lord Shenmingxian, together with the Upper Sovereigns of the Nine Mysteries and the various True Immortal Kings of the Nine Heavens. Together they ascended to the Mifan Luotai Xiaojue Liaoqiu Feiwu Yungen Capital of Jade Clarity Upper Heaven, paid homage to the Jade Clarity Purple Radiance Supreme Jade Sovereign Bright Upper Great Dao Lord, and received the Hidden Talisman of the High Clarity Great Void Limitless Upper Dao Lord.

This passage repeatedly describes the Supreme Lord of the Great Dao traveling in immortal carriages of successive ranks, riding clouds to the heavens of the eight directions, paying homage to various Celestial Worthies and receiving hidden talismans. “Hidden talismans” are sacred, secretly transmitted Fulu in Daoist scriptures, often associated with cultivation, bodily protection, or communion with divine spirits. The original text contains a repeated passage, and one celestial place-name is corrupt and cannot be reliably identified.

The Taishang Jiuyou (the grand ceremonial procession of the Supreme One’s divine spirits on tour) stands solemn and majestic, as if about to set forth and ascend. The Eight Scenes (Bajing, spiritual lights of the eight directions) drive their carriages in succession, while the Eight Essences (Basu, the pure Qi of the eight directions) transform into smoky rosy clouds; the jade palanquin soars, banners flutter, and supreme rosy mists coil about the wheels. The retinue draws the sun and moon while guarding the carriages, the Emperors of the Five Directions open the way and expel evil, their radiance illuminating the Nine Heavens. Yuangang (the spirit in charge of the Fulu registers) once more commands the ranks; the deity of the North Pole acts upon orders, the Great Emperor opens the road, and Taisu gathers the cloud Qi. Seven thousand divine tigers roar, nine hundred venomous dragons open the fords, fierce beasts lead the way ahead, and six divine generals proceed while clasping mountains; eagles raise their talons, shatter the nets, and cut down myriad evil influences. The Nine Emperors drape themselves in sunlight, and the spirits of the Five Sacred Mountains open the nine-layered heavenly barriers.

Thereupon the fire-armored divine generals shine with awesome radiance, spear-bearing spirit troops array themselves densely, weapons towering a hundred zhang high; heavenly ding martial soldiers swarm as numerous as snakes. Female riders stretch a thousand li in formation, feathers floating in the air; fire bells are tossed upward, leaping and glittering through the sky, flames like molten gold surge against the current, illuminating the eight directions, their might shaking the depths and uprooting forests. Auspicious clouds billow in layers, dragon-shaped rosy lights interweave faintly; the procession bears the night-glow of the Seven Chen, greeting the nine-radiance moon pearl. Black tigers roar in fury, heavenly troops form ranks; jade vessels are struck, bells sound, and Beifeng (the northern netherworld palace) opens to heavenly brightness. The carriages advance along the nine heavenly roads, precious incense scatters, brilliant colors fly, the luminous palanquin soars, and the Eight Essences dance before the carriages. Along a myriad paths yellow-robed master troops accompany, feather canopies float in the void, cinnabar banners wave, and brocade-adorned dragon flags stretch without end. The masses of soldiers blot out heaven and sun, flying smoke veils the daylight, five-colored clouds encircle the radiance, rushing into the Qi-filled heavenly court.

Divine generals hold talismanic tallies to subdue demons, brandishing swords as they pace the Gang and tread the Dipper (the Daoist ritual of walking according to the positions of the stellar lodges). Dragon-people blow flutes, patterned tigers pluck zithers, jade drums rumble like thunder. Nine rays of brilliance darken the day, eight wolves proceed according to regulation, the music rings out; the Yun’ao (the instrument for immortal music among the clouds) resounds in mid-air, the five tones of gong, shang, jiao, zhi and yu harmonize, the sound penetrating the realm of empty clarity. Eight hundred divine maidens sing and dance in the Shangqing (the Qingwei heavenly realm of Daoism), draped in cloud capes and brocade sleeves, wearing feather kerchiefs, their green robes fluttering. With their right hands they wave the Haozhen, with their left they summon the Chensang; the ranks unfold gracefully through the clouds, emerald floral canopies glitter like meteors. The assembled immortals stand side by side, sleeves crossing and necks adjoining, bathing in the Great Void, playing in mid-air and absorbing the essence of sun and moon. They exhale seven streams of purple smoke, release bright dragon candles, filled with utmost joy, roaming freely above the high heavens, crossing rosy lights and soaring over the jade city. Heavenly music produces phoenix-like sounds, feathered luan birds sing, flying flowers fall like snow; sun and moon revolve in glory, nine-sectioned exquisite blossoms white as frost. The Great Cassia produces splendor, sweeping the realm of complete brightness; morning rosy clouds transform into carriages and horses, three wheels and nine palanquins race forth, the empty mysterious realm surges, as if the nether heaven and earth are inverted.

How magnificent is this jade palanquin procession! How exalted its spiritual might and De (Virtue/Power); how abundant the scenes of the lofty heavenly realm, and how brilliant the dancing floral lights.

The sound of the Great Dao (Dao, the Way) reaches far and deep, the Jade Dao is secluded, profound and mysterious, bright radiance whirls and illuminates, and mysterious luminosity is clear, bright and flourishing. Beautiful music recedes like a screen, divine maidens line up in protection, and the Five Elders of the Five Directions guard and support at the sides. The practitioner thereby advances De (Virtue/Power), increases primordial Qi (vital energy), harmonizes the hun and po souls, gathers Jing (essence) and Qi, and the seven po are also restrained.

The practitioner thereby enters the realms of Dongxian and Xuzhen, honored like Diyi. At this time the Siming star-god together with the immortal princes come driving carriages; they reverse the carriages, patrol the eight directional roads, causing Shen (spirit) and Qi to circulate among the Nine Jing. The Five Directional Celestial Emperors greet from the lower realm, so the practitioner then ascends to Shangqing (Highest Clarity); then bows north to the Five Emperors, chants the Dongzhen Jing (scripture of the Cavern of Perfection), and rests and banquets in the Taisu (Grand Simplicity) realm. Gorgeous feathered garments are perfectly fused and bright, the Golden Consort arrives at the chamber, and Jade Boys scatter fragrance. Reciting to this point, one bows in the heart to the four directions, thereby honoring the Dongling and placing the wish of soaring into emptiness and flying ascent. The ritual ends here.

Those who receive and hold the thirty-nine chapters of the Dadong Zhenjing (Great Cavern Perfected Scripture), as well as the Jade Register of the Most High Great Dao Lord and the Way of the Eight Winds Hovering around Diyi, should first fast for three days. In the ritual the Golden Consort arrives at the dwelling and Jade Boys scatter incense; reciting to this point, one mentally worships the four directions, thereby venerating the Dongling and consigning the aspiration of flying up into the void. The ceremony concludes here.

Here “qingzhai san” refers to observing a three-day fast before holding the ritual; phrases such as “Jade Boys scatter incense” describe the sacred ritual scene of immortal perfected attendants protecting, supporting and offering incense.

To receive the thirty-nine chapters of the Dadong Zhenjing (Great Cavern Perfected Scripture) and the jade Fulu (talismans and registers) of the Most High Lord of the Great Dao (the scriptures and ritual registers conferred in Daoism), and to cultivate the way of the Eight Winds Circling and the Dao of Diyi (the Sovereign One), one should first observe a purification fast for three years; one may also fast for seven hundred days, or for one hundred and forty days. Afterward one bathes, cleanses the body with five kinds of incense, visualizes the Perfected Ones, contemplates the immortal Dao (the Way), prays with concentrated sincerity, and kowtows to the master’s lineage, only then may one receive the Jing (scripture).

The one who transmits the scripture is called the Master-Lord, and the one who receives it is called the disciple. Unless a person is sincere in heart, quiet and single-minded, has long applied diligent effort in cultivation, and bows low before the master’s school while revering the master’s De (Virtue/Power), the Jade Registers of the Cavern Jing will not manifest signs. If the recipient possesses an extraordinary Qi (vital energy) in the body and is naturally united with Shen (spirit), if divine light shines from within, if the radiance of feathered transformation appears in the mysterious realm, if the Qi of Great Simplicity arises in the five viscera, if the Seven Spirits enter the Niwan (the cultivation site in the head), if the jade light of the Five Emperors is in the bones, and if a clear spring like flowing gold is in the blood, these are all signs of a celestial immortal. Without such innate signs, one will not encounter a master who transmits this Jing.

When receiving the scripture one must swear an oath and enter a covenant, cutting the green token and breaking the ring (severing or destroying tokens to signify the vow), opening the pact, mutually transmitting and receiving, and cutting the sash to form kinship. Only after these rites are completed may one cultivate the Qi of Diyi and recite the Dadong Zhenjing and the Most High Jade Registers.

The root of the scripture-master originates from the Primordial Mystery; grasping the original Qi to set in motion the subtle and hidden Dao, clearing blocked paths so that people may attain the true Dao; opening the Cloud Ford (the crossing that leads to the immortal realm) to guide seekers of the Dao, helping them pass through the barriers of water and fire in cultivation, and ultimately enabling them to understand how to achieve deliverance and ascent. As a disciple of this Jing, one should concentrate on observing the precepts and respectfully serve the Master-Lord; share the same food and drink as the master, sharing sweetness and bitterness alike; remain consistent before the gods, and jointly endure hardships and illness with the master.

In this way the Dao of Diyi will long protect the firmness of one’s resolve, and the Most High will also assist in the success of cultivation. If the disciple’s inner heart does not turn away from the honored Dao, the five viscera will no longer stagnate in the Niwan, so that Qi connects with the celestial realm of the clear dawn, and De elevates the ancestors of seven generations. Generation after generation will obtain great blessings, descendants will often attain honor and draw near to immortality; even after ten thousand ages one can still cultivate the root of the Dao, ancestors may be reborn, and the Most High protects the disciple’s Shen and hun souls.

Thereafter the Jade Chamber (the inner palaces spoken of in cultivation) becomes bright and pure, the nine orifices communicate freely, the mind constantly maintains single-pointed concentration, and the hundred spirits rejoice. No matter how many hardships one undergoes, one must continually cultivate the root of the Dao and constantly remember the Master-Lord. The thirty-nine chapters of the Supreme First Section of the Dadong Zhenjing conclude here.

Anyone who receives the transmission of the thirty-nine chapters of the Dadong Zhenjing, the Eight Scenery Jade Register of the Supreme Great Dao Lord (a secret Daoist scripture-register), the Way of the Eight Winds Circling the Imperial One, the Hidden Mystery of the Great Elixir Returning to the Origin with Five Penetrations, the Twelve Highest Wishes of the Mysterious Mother in Eight Intervals, the Advanced Golden Flower of the Cavern Chamber Female-One Nine Mysteries Sequential Records, as well as the Purple Writings of the Numinous Book and the Langgan Flower Elixir that Guards Life in the Five Viscera (secret contents related to internal cultivation and protecting the body) must split the jade ring and cut the silk cord before the scriptures can be transmitted. The ritual and regulations are as follows.

A ring is made of purple gold one cun in diameter and is cut into two halves. The scripture master and the disciple each wear one half of the ring, keeping it on their person for life. A cord of green silk nine chi long is prepared; each cuts off one half, winds it around and ties it to the half-ring they hold, and then they wear them together. Next a piece of green brocade one chi eight cun long is taken, divided into two halves, and each half is fashioned into a pouch to hold the half-ring and the green silk cord.

After the ring and cord have been divided, the disciple performs three bows to the scripture master and receives the scriptures. The scripture master kneels while conferring them, and both parties silently recite the following invocation in their hearts: “So-and-so on this day receives the thirty-nine chapters of the Dadong Zhenjing and the Eight Scenery Jade Register of the Supreme Great Dao Lord. I vow to ascend into the Purple Void (the high heavenly immortal realm of Daoism) and climb to the immortal palaces. I vow that my ancestors of seven generations and my parents may leave behind their mortal bodies and obtain the nourishment of life. I vow that blessings be profound and auspiciousness long-lasting, that generation after generation they come to the immortal court, and that descendants flourish as brightly as a thousand flower-lights. After receiving the scriptures one must not disclose them; one must recite, study and cultivate the jade chapters, observe the precepts in all things, and practice the methods of the scriptures in order to preserve oneself. If one violates the precepts or abandons the scriptures, calamity will befall one for generation after generation. Now we cut the silk cord and split the jade ring, announcing it above to the Three Pure Ones (Sanqing), the highest deities revered in Daoism, and announcing it below to the Five Sacred Peaks, the Northern Emperor and the Three Officials.”

The ritual is thereby complete.

In the eleventh year of Yonghe of the Jin dynasty, a yimao year, at midnight on the first day of the ninth month, this scripture was received at the place of Lady Wang of Purple Tenuity. The entire text comprises 20,230 characters, of which the Dadong Zhenjing accounts for 10,000 characters.

The Dongzhen Golden Origin Eight Scenery Jade Register of the High Saint Supreme Great Dao Lord of Shangqing.