《众仙赞颂灵章》

Hymns of Praise by the Host of Immortals

Qinghua Hymn for Saving from Suffering

Morning Audience

The Tianzun (Heavenly Worthy) issued a great compassionate vow, seeking to rescue those suffering in the four directions and to guide them in accumulating goodness and cultivating practice. The spirits of the Five Peaks and the deities charged with the four quarters all heed the Tianzun’s command; the punishments of Fengdu (the capital of the netherworld) and the Northern Bureau therefore all come to a halt.

The Tianzun sends down true Fulu (talismans of sacred efficacy), and all receive pardon; attendant youths convey the Tianzun’s intent, saving those who have sinned. Yuanshi Tianzun (the Heavenly Worthy of Primordial Beginning) manifests a truly wondrous form, saving sentient beings without end, and cultivation of the Dao (the Way) is thereby made complete.

Noon Audience

The Tianzun vowed to save sentient beings, sitting upright in the Precious Grove to expound the teaching and instruct the people. He manifests the auspicious form of a nine-headed lion; when the light of wisdom shines forth, dark and obscure places become suddenly bright.

The mountains of knives and trees of swords are all destroyed, and disasters of fire, evil winds, and thunder and lightning all subside. The Tianzun comes to save with a heart of immeasurable great compassion, and the beings in the hells of Fengdu all look up and hear his teaching.

Evening Audience

The Tianzun employs the power of wisdom to rescue all beings endowed with spirit, coming to aid upon hearing the cries of suffering and breaking open the solid iron city. The Tianzun widely extends relief, granting salvation according to the wishes of sentient beings; light shines everywhere, reaching deep into the netherworld.

When the wind of wisdom blows, the blazing smoke and fire are extinguished; when the Dharma rain falls, even withered and decayed things can grow anew. The Tianzun saves sentient beings with immeasurable compassion, and the departed souls all come to behold the compassionate Tianzun.

Poem Presented by Lady Taizhen to Ma Mingsheng

I temporarily leave Yongcheng (a city in the immortal realm), driving my carriage to the foothills of Mount Dai. Looking upward I gaze at the Taiqing Palaces (the palaces of the Taiqing realm), seeing only the lofty, majestic towers amid the clouds.

In emptiness and stillness, perfected ones come and go, their forms numerous. One cultivates the physical form so that life remains natural; in every raising of the hands and movement of the feet, one draws in the Qi (vital energy) of Great Harmony (the peaceful, pure primordial Qi of heaven and earth).

Poem Presented to Ma Mingsheng

I temporarily leave Yongcheng, driving my carriage to the foothills of Mount Dai. Looking upward I gaze at the Taiqing Palaces, seeing only the lofty, majestic towers amid the clouds.

In emptiness and stillness, perfected ones come and go, their forms numerous. One cultivates the physical form so that life remains natural; in every raising of the hands and movement of the feet, one draws in the Qi of Great Harmony.

Every day I pay court to the King of the Nine Heavens, and in the evening I return to my dwelling in Xihua. When Jing (essence) and Qi condense, one may fly and ascend; through tu-na (the practice of regulating the breath), one may nourish the Green Sprout (a Neidan [internal alchemy] term referring to the Jing-Qi that arises within the body).

The true numinous medicine is not refined from metals and stones; those who cultivate the Dao naturally feel the flow of vitality, like the wind arising and songs beginning. Above, one may soar beyond the clouds, clad in feathered robes and dancing lightly.

The Five Peaks are not my abode; Xuandu (a palace in the Daoist immortal realm) is my home. Looking down upon those who scramble for glory and wealth, their clinging appearance is like that of frogs and toads.

Looking back at the turbidity of the dusty world, people’s sorrows and calamities often invite one another. If one has not yet realized the mysterious essential purport, why persist in carving and polishing?

Calamities gather, often because the methods of the Dao have been leaked; by cautiously guarding the secrets, blessings descend in even greater measure.

Long ago I was born in Kunling Palace (the dwelling of immortals) and once discussed with others the Dao (the Way) of extending years and attaining longevity. Although the Golden Liquid (the immortal elixir of Daoism) can confer long life, it cannot compare with the Dao of cultivating immortality in the Taihe immortal realm.

I looked upward and ascended the Mingxian Terrace (a high platform in the immortal realm), chanting of immortal spirits amid the imagination of emptiness and stillness. Suddenly I encountered the King of Fusang and the Perfected of the Nine Elders Immortal Capital (names of perfected immortals). They rode in a carriage drawn by purple flood-dragons, their countenances bright, beautiful, and vivid. They opened for me the path of seeking longevity and invited me to the Ford of Nature (the crossing that leads to the natural immortal realm).

They told me of the Hongfei Technique (a Daoist cultivation method) and transmitted to me the Jade Embryo Chapter (a Daoist cultivation scripture). The jade-like paste condensed the mysterious Qi (vital energy), and the Plain Girl (name of a female immortal) explained it to me. I bent down to drink the sweet essence of Lin Feng. They once again opened for me the path of seeking longevity and invited me to the Ford of Nature; they told me of the Hongfei Technique, transmitted the Jade Embryo Chapter, and further recounted the principle of the jade paste condensing mysterious Qi.

I bent down to drink the sweet essence of Lin Feng and soared upward to the Triple Heaven. The Cloud Network (the net of cloud Qi in the immortal realm) stood beneath my feet, and I could temporarily roam the Five Sacred Mountains. How could the Mysterious Capital (name of an immortal realm) be considered distant? Penglai lay right at my feet. When master and disciple transmit teachings, grow intimate and affectionate, and form friendships, one may become a Heavenly Person (immortal).

If the transmitted Dao is given to others, one will suffer punishment and interrogation; disaster makes no distinction between the foolish and the worthy. Keeping the secret allows one to enjoy lasting peace and security; leaking it will cause body and life to collapse.

Lady Youying of Yunlin □

The farewell of Perfected Yang and Administrator Xu

Driving the carriage I suddenly roamed the eight directions and returned to the Eastern Flower Chamber to hold a banquet. The Queen Mother of the West (a revered Daoist deity) invited me to ascend the pavilion; I uttered a clear resonant whistle and rode upon the numinous wind. Because I came with expectation I crossed over Canglang. The carriage leaped among the clouds and rosy mists, floating aloft above the glow of dawn.

Carriages in the sky flew and danced in all directions; purple floral canopies supported the numinous and wondrous positions. Red smoke and rosy clouds wound around the banners; feathered robes fluttered, stirring fragrant winds. Thunder roared like the cry of the fierce beast Jue (a legendary strange beast), lightning like a mysterious dragon rising and roaring. In the Kun Court (name of an immortal realm) grand heavenly music resounded; golden chimes were struck and divine bells rang together.

I gathered lingzhi by the waters of Canglang and plucked immortal flowers on Bachun Peak. My countenance grew younger day by day; after long ages I was still like a child. Dwelling quietly on the eastern mountain ridges I nourished my physical form, and the Seven Shen (spirits) within the body naturally communicated. The winds and waves of the dusty world brought sorrow and grief, causing my white-haired aging body to waste away.

Long submerged in the nether darkness, only a profound sigh remained; I regretted that I had not left the dusty world sooner. I halted the carriage; Wangshu (the moon goddess, also referring to the moon) moved, the wheels turned, and I returned to Canglang.

My countenance grew younger day by day; after long ages I was still like a child. Dwelling quietly on the eastern mountain ridges I nourished my physical form, and the Seven Shen naturally communicated. The winds and waves of the dusty world brought sorrow and grief, causing my white-haired aging body to waste away.

Long submerged in the nether darkness, only a profound sigh remained; I regretted that I had not left the dusty world sooner. I halted the carriage; Wangshu moved, the wheels turned, and I returned to Canglang.

I have never yet seen anyone who wanders so freely. Whenever I chance to think of him, I cannot help wishing that I too might enjoy health and well-being. Taking advantage of the years of youth, I seize this chance to pour out the sentiments in my breast and temporarily forget my anxieties.

Harnessing the cloud Qi (vital energy), I float among purple mists and rosy clouds, viewing the scenery of all eight directions in the region of the Fen River. Feathered youths (immortal attendants serving the immortals) present jade nectar and precious liquids; the Jade Flower immortal sets a banquet and treats me to rare and exquisite foods.

We arrange to meet by the banks of the White Water, where I will raise my Weirui Pearl (a treasure of the immortals).

The Cangfang (immortal dwelling) is bathed in the eastern rosy light; purple immortal palaces appear in the crimson dawn. Two persons of De (Virtue/Power) uphold the root of the Dao (the Way) and guard the screens of the True Earl's domain.

Ascending the eight high terraces, I gaze into the distance; to the north I see only birds flying far away. I observe quietly from within the clouds, my form light and agile, treading the sun's shadows as I move silently.

Inhaling and exhaling the Qi of heaven and earth, I absorb the beautiful numinous Qi of the cavern ridges; gathering my radiance, I dwell in seclusion on the eastern mountain. Long have I been settled in the human world, yet not a moment of my days has been idle.

How does that compare with transforming one's physical form and returning to the countenance of an infant?

In the early morning, the palaces of Great Dawn tower high; jade chambers are clear and bright, reaching directly into the sky. The hymn briefly describes the Three Wonders (marvelous sights in the immortal realm); the figures of the immortals float and soar, entering the remote and secluded heavens.

Cinnabar-colored radiance appears in the sky; golden light shines, gestating Jing (essence) and Qi. Winds from the eight directions flutter embroidered silk robes; emerald trees sparkle, reflecting the Four Numina (the divine beasts guarding the four directions).

A floral canopy conceals the orchid-like radiance; the immortal holds purple reins and drives a green carriage. Through sincerity one communicates with the Shen (spirit) and numinous beings; all encounters accord with Heaven's will and arise from utmost sincerity.

Why still be moved by external appearances? One must personally behold the Yao-jade and Qiong treasures (precious gems of the immortal realm).

The three celestial phenomena are flourishing and beautiful, profound, mysterious, and remote; cloud-brocade rosy light spreads, illuminating the eight directions. Cinnabar clouds float in the high heavenly palaces, carried freely by the numinous wind, at ease and unfettered.

Beating my feathered wings, I fly upon the pure wind, raising my eyes to gaze at the Qiong Terrace in the distance. The green canopy enters the morning light; the azure carriage heads into the vast sky.

Bowing to the east, I pay respects to the Eastern Grove Emperor, then proceed to audience with the Grand Void Sovereign (an honored deity of the heavenly realm). Jade guests split open phoenix brains (an immortal delicacy) and drink their fill of flying-elixir slurry. Cloud-music (immortal music) reverberates in the winding halls; a thousand sounds of music are clear and delightful. Brocade flags summon fierce beasts; ornate banners rise and fall with the wind.

The Fragrance Mother bends low to sing; purple smoke rises through the roof beams. Gathering the reins, I arrive at the lofty, distant, and clear palaces, then unhitch the carriage at the dwelling of the fair one.

In former times, before my destiny had yet appeared, I was generated following the transformations of Qi and flew with the transformations of the numinous. My heart and Shen remotely sensed the mysterious and marvelous realm; my lifespan increased as the years accumulated.

The physical form was defiled, content with the tastes of the mundane world; actions and stillness lost their natural peace. My friend is truly not so; he has long forgotten glory and disgrace.

A crimson immortal realm emerges in the profound and mysterious dawn, purple Qi (vital energy) rises, and immortal longevity continually increases with years as enduring as those of ancient trees.

Though the physical form has already been covered in dust, it willingly accepts the scents and desires of the world; as thoughts rise and fall, purity and stillness are likewise lost. This friend of mine is truly not such a person, having long since cast both glory and humiliation behind.

A crimson immortal realm emerges in the profound and mysterious dawn, a purple immortal carriage sets forth upon mist and rosy clouds. Ascending past palaces of green jade, one looks down upon the City of Vermilion Fire.

Eastern rosy radiance unfolds, illuminating the vast heaven and earth; divine light shines forth, reflecting the Seven Spirits (a Daoist designation related to celestial spirit-deities). Light and shadow interweave, three divine candles (lamps symbolizing heavenly brightness) illuminate the four directions, allowed to flow freely, naturally returning to the stillness of the nether gloom.

Clear winds encircle the spacious grotto-heaven, fragrance and immortal music arise in rhythm. Immortals dance with the Weaver Girl, standing side by side in the courtyard of the Gourd Star.

Green-feathered banners swirl to the left, the floral canopy tilts with the cloud-qi. Dwelling in peace and resting in feast, transcendent beyond the Nine Heavens, one takes neither right and wrong nor gain and loss to heart.

Drawing upon the true Dao (the Way), dwelling in the realm of utmost stillness, the golden immortal form appears younger day by day. How could one live like those sunk in sin and defilement, sorrowful, disappointed, and with nowhere to rest?

Banners on all four sides illuminate the bright void, a vermilion immortal carriage flies toward the numinous mountain. The jade canopy corresponds with the Seven Luminaries (the seven yaos, namely the sun, moon, and five planets), immortals beat their wings and float above the high heavens.

Nine kinds of immortal music resound through the purple celestial vault, the tones of the jade ao (a jade instrument used in Daoist rituals) reach the Great Void. Immortals banquet and chant in the Palace of the Three Dawns (a celestial palace), uttering long cries to call their companions.

Unawares, the years of longevity have already arrived; nor does one notice the passing of sun and moon. Though the fair one can forget many worldly affairs, she has still not entirely shaken off a hundredfold anxieties.

The long forest is most suited to purity and stillness; among the mountain crags there is naturally much delight.

Ascending northward the Tower of Mysterious Truth, one proceeds hand in hand with companions. Incense smoke spreads in the eight directions, mysterious clear winds stir crimson wave-light.

Ascending past the ford of the Lang Garden, looking down upon the slopes of Xiao Ling. Jade flutes sound among the clouds, the cry of the phoenix shakes the distant horizon.

Riding primordial Qi to float through the great emptiness, why still tread mountain paths? Golden tallies summon the Feathered Spirits (flying deities of the heavens), dispatching heavenly troops to subdue ten thousand demons.

Together drawing the radiance of the Two Dawns (two dawn-deities or two rays of morning light), after a thousand springs one remains as young as an infant. Having lost the true Dao, throwing oneself into a dwelling of rivalry and contention, what can one do without understanding? Here the original text contains repetitions, and phrases such as “sang xiao ling a” are suspected of having omissions or errors.

Gazing upward at the Palace of Great Rosy Clouds, golden pavilions gleam in the Purple Clarity heavenly realm. Splendid halls reflect Tai Su (the primordial realm of pure emptiness spoken of in Daoism), and the verandas and windows on all four sides display a luster like vermilion jade.

In the hollow immortal realm one spins the wheels, gathers the reins, and dances while driving a green immortal carriage. The Jade Flower immortal maiden flies forth upon a cloud canopy, the Queen Mother of the West waves embroidered banners.

Suddenly departing the turbid realm of the dusty world, one arrives at the immortal court of the fair one. The good affinities accumulated in former times induce the descent of true immortals; the beings that were prayed for and summoned have long since manifested in the profound netherworld.

Riding the wind in a carriage, we ascend to the cloudy heavens at dawn; the assembled immortals drink together the fine wine of the Cinnabar Forest. The likes of dukes and marquises ultimately have shallow and limited vision; how could they understand the numinous marvels of the Zhenren (immortals who have attained the Dao)?

At dawn we draw in the Qi (vital energy) of crimson rosy clouds and roam among the cloudy empyrean. Driving the immortal carriage around the winding waves, we thus see the sorrows of people in the world.

Poetic inspiration arises and literary phrases flourish; the Three Xiu (immortal herbs) have never withered or scattered. Why not roam the mysterious immortal lands, playing the ao (an instrument of immortal music) for you to bring you joy?

Where are the boundaries of your state of mind? I wish my heart to be empty, still, and without attachment.

Driving the sunlight we ascend to the cloudy heavens and feast in the Canglang Palace. Colored clouds encircle the cinnabar mists; numinous and elegant cloud-Qi disperses into the sky.

The Upper Zhenren (high-ranking immortal Perfected Ones) chant in palaces of agate and jade; the high immortals sing in halls of precious gems. Nine phoenixes cry out vermilion immortal music; empty measures and feathered bells sound in interwoven harmony.

The assembled immortals gather to dwell in the Golden Court, forming companions of the Dao in the secluded gloom. Together they drink the jade nectar (immortal wine) and in an instant restore their childlike complexion. Why still crouch by the roadside of the dusty world? Worries and illnesses will only grow heavier day by day.

At dawn we tour the Palace of Grand Simplicity, driving the immortal carriage to view the Jade River; in the evening we feast in the secluded and utterly distant heavenly vault, gathering the radiance of sun and moon at morning.

Playing ao music on the Northern Cold Terrace, the Seven Ling (seven kinds of numinous luminaries) shine upon the purple mists. The high immortals rise in orderly ascent, yet people of the dusty world gather in crowds. Lingering long amid clamor and turbidity, worries, calamities, and accumulated sins naturally become hard to lessen.

Harnessing cloud-Qi and riding the cloud chariot at a gallop, at dawn we ascend the Great Ting Mound. Crimson fords connect the mountain ridges; clear waves stir the profound distant currents. Treading emptiness we view the sun, moon, and stars; the eight directions of heaven and earth have all been traversed. Briefly we feast among the Three Jin Xiu (rare numinous splendors of the immortal realm), then come to visit companions of like aspiration. Diligence and idleness cannot conceal each other, and thus a hundred sorrows accumulate.

Treading the waves we cross Canglang and suddenly arrive at Golden Mountain. Gazing around in all four directions and roaming in enjoyment the whole day, yet we rarely see a cloud-dwelling immortal such as I.

Purple palaces and towers are built upon the empty void; mysterious lodges and halls soar over the lofty distant winds and Qi. Precious gems spread throughout the numinous marvelous gardens; flowers bloom and condense into agate jade.

Driving the immortal carriage we race across the Canglang Ford; the winds of the eight directions play the Cloud Shao (immortal music). Opening the feathered fan we screen the northern yin gloom, holding the ceremonial insignia and sounding the golden flute. Music like phoenix cries corresponds with the concert of a thousand bells; western immortal youths sing the song of dawn. The mind and breast open suddenly wide, transcending beyond emptiness and non-being; how clear and luminous are the Shen (spirit) thoughts and the inner bosom.

Driving a light carriage, I race past the Canglang ferry; winds from the eight directions stir music among the clouds. Clad in feathered robes, I hold a feather fan to shade the north, grasping a tally while playing a golden flute.

Phoenix-like music harmonizes with the sound of a thousand bells as immortal youths of the west sing the dawn songs of morning. The heart-mind opens wide in sudden clarity, going beyond emptiness itself; the spirit and bearing are clear, lofty and remote—how vast and expansive!

Whirling in dance among the mountain ridges of the great void, the Six Qi (the six kinds of Qi circulating between heaven and earth) flow through secluded depths. How could you pursue my traces? I shall make you never grow old.

Mysterious waves shake the vast sea; the broad ferry gathers myriad streams. Driving radiance like that of sun and moon, I look down upon the emptiness of the six directions, thinking in my heart of roaming together with the fair one.

The exquisite singing finds no one to echo it; the clear, lofty notes—who can join in harmony? Driving jade wheels among the clouds, why still hurry about in the dusty world?

Pines grow in the secluded mountain ridges, lush and upright, becoming outstanding trees of the cold forest. Abundant flowers bloom amid the ice and snow of harsh winter, fearing the white snow not at all.

In chaotic times I seclude myself among layer upon layer of mountain ridges, following the Dao of life and always maintaining purity and stillness. I harness this light and graceful carriage, advancing along the path of distant lofty ones.

The ranks of dukes and marquises may come and go—why can they not be utterly abandoned?

I wish to go in purity and stillness to the Eastern Mountain, dwelling in a numinous grotto beneath the tree shade. The secluded courtyard is empty, vast and lonely; dark green woods densely conceal it. The round moon shines on the southern window; a crimson wind blows into the hidden chamber. In the idle quiet room I sit with hands folded, awaiting the mutual transmission of mysterious arts of the Dao.

The mind-state is silent, still and bright, remotely contemplating the mysterious realm; spirit-thoughts are sparse and at ease, the heart-spirit freely unfolding.

Releasing the mind’s intent, I roam at the ford of emptiness, driving a vermilion carriage and refining its reins. Why does the fair one delay so long in coming? When shall the highest De (Virtue/Power) be accomplished?

These allegorical words are surely of use; if not adopted they are merely idle talk of leisurely dwelling. We agree to meet in the quiet chamber, together opening the mysterious arts of the Dao. The mind-state is silent, still and bright, remotely contemplating the mysterious realm; spirit-thoughts are sparse and at ease, the heart-spirit freely unfolding.

Releasing the mind’s intent, I roam at the ford of emptiness, driving a vermilion carriage and refining its reins. Why does the fair one delay so long in coming? When shall the highest De (Virtue/Power) be accomplished?

These allegorical words are surely of use; if not adopted it is without feeling or righteousness. How can one drive the swift traces of immortals, seeking these aerial immortal spirits?

The subtle musical notes indeed contain deep meaning; one should earnestly grasp it and not take it lightly. Affairs must accord with the marvelous timing; guarding oneself well, one can then behold the age of Great Peace.

Driving radiance I race past Canglang, leaping over the Qinghai ferry. Crimson clouds and smoke disturb the sun; the feather-adorned canopy of the carriage tilts above the Nine Heavens. The cloud-carriage floats through the air and in an instant arrives amid Canglang. Coming to seek fellow cultivators of authenticity, we hold hands together, serving Di Chen (the honored deity of the heavenly realm spoken of in Daoism).

The Jade Youth (a designation for immortal perfected ones) unites with Bright De, together summoning the Jade Worthies. Looking down upon the Palace of the Eight Rivers, resting above at the summit of Xi Forest.

Only after drinking this purple-agate sweet dew (the jade fluid of which the immortals speak) does one come to know the hardships of the turbid worldly path. Where now is that beautiful immortal Perfected One? Only through diligent cultivation can one meet her.

The crimson palaces (the palaces of the heavenly realm) stand arrayed amid the vast cloudy heavens. Draped in cinnabar mists I ascend the halls of the immortal realm; purple banners wave among the rosy clouds, as the feathered immortals dance upon the winds from the eight directions. Halting the carriage canopy, I climb to the azure stream and gather spiritual excellence upon Yue Zhi Peak. Chewing the Three Spiritual Flowers (the marvelous essences spoken of by immortals), I circulate the Nine Divine Rays (breaths that symbolize the spiritual light of the deities). With years of immortality that know no end, one may become intimate with the immortal Perfected Ones.

The crimson palaces stand arrayed amid the vast cloudy heavens. Draped in cinnabar mists I ascend the halls of the immortal realm; purple banners wave among the rosy clouds, as the feathered immortals dance upon the winds from the eight directions. Halting the carriage canopy, I climb to the azure stream and gather spiritual excellence upon Yue Zhi Peak. Chewing the Three Spiritual Flowers, I circulate the Nine Divine Rays. With years of immortality that know no end, accumulating cultivation day by day, one may become intimate with the immortal Perfected Ones. Hand in hand we come to the Hall of Bright Truth (the palaces in which the immortal Perfected Ones dwell), looking upward in expectation of the Supreme Sovereign (the highest of the immortal Perfected Ones).

The Northern Jun (celestial music of the heavenly realm) is sung for the feathered ones (immortals), and in the Jade Mystery (the immortal realm) the host of worthies shines with radiant splendor. The music comes to an end.

Why remain in this human world of tumultuous waves, allowing gain and loss to weigh heavily upon the heart? If one lingers in the noisy dusty world, the mind is hard to open wide and equally hard to break through the turbidity. Habituated to a life of intermingled honor and disgrace, one rarely enters the pure and tranquil immortal realm. When one grows quiet, where is the bitterness? One might as well try leaving the worldly clamor and gazing upon the clear waters of Canglang.

Precious things of the world and fragrant affections are certainly valuable, yet the essential purport of the Dao (the Way) is to meet in the mysterious distant heavenly realm. Straightening one's robes, one seeks fellow cultivators of perfection; turning the carriage, one arrives in the midst of the dusty world. Beautiful De (Virtue/Power) reflects the mysterious radiance, and outstanding persons gather together. Secret instructions can bring many blessings; purity, Wuwei (non-action), and esteem for the true Dao are most precious. One ought always to accord with the two Qi (vital energy) of Yin-Yang of heaven and earth, joining hands in unity of heart and shared aspiration. Why then remain trapped in the affairs of the human world, drawing worries upon oneself day after day?

You once promised Axe (a personal name) that you would go gather the Five Zhi (the five immortal herbs of Daoist legend). Even if the zhi herbs are not necessarily obtained, you may not necessarily come; provided you come, there will be a chance to obtain the zhi herbs, and they will be given you to ingest.

Hymn of Praise to the Wisdom Jing (scripture/classic) of the Taiji (Supreme Ultimate) Perfected One

By studying and cultivating the immortal Dao, one can cut off the worries of life.

You once promised Axe that you would go gather the Five Zhi. Even if the zhi herbs are not necessarily obtained, you may not necessarily come; provided you come, there will be a chance to obtain the zhi herbs, and they will be given you to ingest.

Hymn of Praise to the Wisdom Jing of the Taiji Perfected One

In studying and cultivating the immortal Dao, one must cut off the desires of floating luxury. Thoughts pile up one after another, coming and going in disorder, rendering the mind and spirit restless, from which any affliction may arise. By eliminating mixed thoughts and letting the mind dwell in emptiness and stillness, one can enter emptiness and quietude in peace. The seeking of jing and methods should be as urgent as the craving for food and drink in hunger and thirst; the holding of one's resolve should be as firm as metal and stone. Protecting oneself, one walks the path of soaring to the mysterious, relying on the Five Ling (marvelous spiritual powers of Daoism) for deliverance, and following the Fulu (talismans and registers).

The Six Degrees (six methods of cultivation) helped me in my practice, so that I was able to free myself from the Three Nets (the snares and bindings spoken of in Daoist scriptures). I purified my mind and kept the vegetarian fast, paid reverence to Taisu (the primordial Qi, or vital energy), and through breathing exercises nourished the Cloud Sprouts (the Jing, or essence, cultivated within the body).

I dwell at ease within the Golden Palaces (the palaces of the immortal realm), taking the Jade Capital (the Daoist immortal land) as my home. The Seven Treasures arise of themselves through natural transformation, and everyone sits upon lotus flowers.

Raising my head I chew the “K” of the Mysterious Capital; lowering my head I hold and ingest the hollow mushroom (both are substances consumed by immortals; the original “K” is suspected to be a corrupt character). My countenance shines more brilliantly than ten suns; why then reckon the length of years?

The ritual drums (drums used in Daoist liturgical rites) summon the celestial immortals; the sound of bells summons the great demons.

A numinous wind blows upon the fragrant flowers, which bloom in brilliant splendor. The Grand Perfected (an honorific title for immortal perfected beings) play the Cloud Pride (an immortal musical instrument), and the assembled immortals pluck the numinous qin.

They sing elegant hymns above the Three Heavens (the threefold celestial realms of Daoism) and scatter wisdom through the Forest of Jade Flowers. The seven ancestors (seven generations of forebears) thereby ascend into the Hall of Blessings, advancing along this mysterious and wondrous music.

If the De (Virtue/Power) accumulated in previous lives is insufficient, this Jing (scripture) is difficult to encounter. If the heart of faith in the Dao (the Way) is not firm enough, those who seek to fly and ascend will instead sink and perish.

What the Most High (the supreme deity) transmitted is the Dao of Wuwei (non-action); to propagate it depends upon your hearts.

To study the Dao one must follow along the mysterious and wondrous music.

If the De accumulated in previous lives is insufficient, this Jing is difficult to encounter. If the heart of faith in the Dao is not firm enough, those who seek to fly and ascend will instead sink and perish.

What the Most High transmitted is the Dao of Wuwei; to propagate it depends upon your hearts.

In studying the Dao one must have firm conviction, serving one’s teachers as one would treat one’s closest kin. Pay homage to the immortal perfected, unite with purity and emptiness, practice diligently, and make progress every day.

So long as the multitude have not yet obtained deliverance, I will not in the end seek deliverance for myself alone. Making a great vow will surely bring profound recompense; accumulating mysterious De (subtle and profound virtue) will certainly meet with fulfillment.

Those who do evil in secret incur heavy karmic sin; when retribution arrives it turns like a wheel, and in the end it cannot be avoided.

Studying the Dao is indeed arduous; morning and evening one must accumulate merit and De. Accumulating De is like planting a tree: the deeper the roots take hold, the more abundant the fruit.

If you can devote yourself with concentrated love to the mysterious principles, you will ascend lightly into the Clear Heaven. In practicing this Dao of Wuwei, one ought to form affinities with good deeds.

The Most High propagated the ultimate Dao, leaving behind Jing and chapters of wisdom. To uproot suffering requires great talent; to transcend the mundane world one must realize the true Dao.

The numinous and refined bearing of the immortals is rare in the world, their radiance like a lotus in a deep abyss.

Each person has the root of their actions, all resulting from the meritorious works of previous lives. Establishing De must be done in good time, and making vows should likewise be put into action.

Good and evil both summon corresponding results; the principle of their mutual dependence and transformation cannot be exhausted. The worthy honor the words of the law, understanding that the cultivation of Dao and De also consists in dual forgetting (not clinging to distinctions and names-and-forms).

To comprehend this is great wisdom; ascending, one may become a Lord of Taiji (Supreme Ultimate), an honorific title of Daoist immortal perfected beings. Jeweled canopies connect to jade carriages; by command one rides a chariot of nine dragons.

Golden Flowers hold aloft the Cavern Jing (scriptures of the Dongzhen division of the Three Caverns); those who present incense are all immortal youths. Songs of whistling and chanting fill the Mysterious Capital; jade pendants strike against one another, and they sound the jasper bells.

Wu Zilai painted this true likeness and eulogy.

I, Wu Zi (a Daoist of the Wu surname), though of modest aptitude, understand how to follow Heaven’s mandate and preserve my true nature. My aspiration is to study the Golden Flower (Jinhua) and the Cavern Scriptures (Dongjing). Holding incense, I appear as an immortal youth in attendance. My long howls and songs reach directly to Xuandu (the Mysterious Capital, a Daoist immortal realm), where the sounds of jade pendants and bells of fine jade echo in harmony.

Eulogy on Wu Zi’s True Portrait

I, Wu Zi, of ordinary endowment, yet know how to accord with destiny and keep authentic character. I yearn for mysterious simplicity (Xuansu, purity and unadorned living) and take joy in a life of honest poverty. I have crossed many mountain ridges, alone and at ease.

What I have learned has not yet allowed me to penetrate the Great Dao (Da Dao, the Great Way); I seek only to nourish the spirit (Shen). Mountains and waters are my home, my own shadow my companion. I wear a cloth robe, a grass sash, a deerskin cap and a gauze kerchief.

I eat pine nuts and slake my thirst with spring water, having passed through Shu and then through Qin. The Great Dao is profound and hard to fathom; who then would be my teacher? I gaze upon the dusty world and long for those who dwell high in the immortal realms.

I remain so absorbed that I cannot restrain myself for a long time; the hazy, formless realm seems to become a close companion.

I spend entire days at leisure in a thatched hall, with pure winds frequently coming and going. No worldly affairs disturb my ears; my heart is serene and content, as free as the clouds.

Facing wine I think only of the moon; eating pine nuts I never tire of mountain life. I constantly recite the Inner Landscape Scripture (Neijing Jing, a Daoist classic of life-nourishing cultivation), and thus naturally retain a youthful countenance.

This life is lived in this way; white stones and green pines are my home.

I lie facing the moon and sleep with clouds as pillow, as unfettered as a wild deer; I often buy wine and grow intoxicated amid the misty mountain scenery.

I wander in silence alone, standing solitary and outstanding; I drink the dew that drips from magnolia blossoms and wear the shed feathers of the Wu You bird.

I seek no profit from ordinary people, nor do I court fame throughout the land. This is a Daoist who dwells in seclusion among the mountains.

The inscription finished, he shook his robes, took up his staff and departed; afterwards no one knew where he went.

Verses Gifted by an Immortal to Bai Yongnian

In the idle season of clear autumn I come riding the mists from the distant heavens. Through the words of a woodcutter I send word, arranging a meeting with Bai Yongnian.

Li Gongzuo’s Poem of the Immortal Servant

I have a bright pearl hidden in my clothes, unconcerned that the garments gather dust; I understand the principle of longevity and do not reject this body of birth and death.

Jiangnan is a gathering place of immortals; I should dwell there together with the others, jointly upholding the true Dao. I do not disdain associations in the marketplace and am willing to come to the human world to aid the people.

The former Su Zi (the person referred to here is unknown) has already departed from the human world; even the ignorant and unenlightened have qualities worthy of closeness and association. Do not speak of the Eastern Sea turning into mulberry fields, for between heaven and earth an everlasting spring still endures.

It is said that this is a song lyric composed by Haoran while boating, as a farewell to Le Hun.

When traveling, one is accompanied by clouds; when sitting, wine serves as a companion. The abdomen is filled with the realm of Wuwei (non-action) and non-transformation, and the garments seem as if patched together from clouds and rosy mists.

The tyranny of King Zhou and the benevolence of Emperor Yao now appear to have passed, yet regrettably both ultimately return to decay.

Without relying on oars or sculls, one freely drifts in a small boat like floating duckweed. In the morning one floats in the radiance of the rising sun; in the evening one conceals oneself beneath the clear moonlight.

Those who busily toil in pursuit of accomplishments ultimately amount to nothing more than withered bones turning into mud and sand.

Having drunk the wine of Ju Gong and boarded the boat of Ju Gong, one feels the Shen (spirit) become clear and bright, the mind distant and expansive, free of sorrow.

Lingxiang Ci

This sound is not an echo resounding through the valleys; I know in my heart that it comes from a spiritual immortal. It seems never to have left the ear, rising and falling like the chirping of autumn cicadas.

When night comes and one hears this sound, body and mind become clear, and the mind also grows distant and expansive, free of sorrow.

Lingxiang Ci

This sound is not an echo resounding through the valleys; I know in my heart that it comes from a spiritual immortal. It seems never to have left the ear, rising and falling like the chirping of autumn cicadas.

At night the sound appears clear and vigorous; during the day it is faint. The spirits rebuke all manner of evils and reveal their majesty for me, as if helping me raise the force of the wind.

This wondrous sound never ceases, circulating day and night without pause. It does not appear by chance but is specially sent from the upper realm.

How can one discern that this is an efficacious response? The matter requires suitable introduction and credentials. Since the spiritual sound descended, it is as if a True Person has come to one's side.

I constantly contemplate it in my heart, and the sound continues unceasingly. On lovely, refreshing nights I quietly listen to it, like listening to the singing of autumn cicadas.

Zhongxian Buxu Ci

The assembled immortals lightly tread the cloudy path and enter the vast sky in dim and profound depths. The palaces of the stars recede gradually, and time together with the kalpas also appears distant. Gazing up at the De (Virtue/Power) of the immortals, their golden visages have already vanished; in the heart there is only admiration, hoping the divine immortals will arrive riding the swift wind. One wishes to reflect their rosy radiance and feathered wings, burning incense and kowtowing in homage.

Mysterious winds revolve the canopies of the immortals' chariots, while purple Qi (vital energy) floats about the immortal carriages. The carriages proceed through the air without need of driving and suddenly ascend into the realm of emptiness.

The assembled immortals linger without departing, pitying the lower world, looking back with compassion upon the sentient beings of the mundane realm. After the true and marvelous transformations of the Three Origins are completed, they nimbly enter the realm of Great Emptiness.

“Buxu” is a common form of chanting in Daoist rituals and Zhaijiao (purification ritual). In the poem, the scene of assembled immortals ascending into the cloudy heavens and looking down with pity upon the lower world expresses a yearning for the descent of the immortal perfected ones and the realm of transcendence.

Myriad streams of primordial Qi (vital energy) rise and float in the emptiness, and a thousand rays of light gather at Taiwei, the stellar palace of heaven. Looking up into the cloudy heavens, a jeweled canopy like a floral parasol appears; above the layered void, garments of rosy mist can be seen drifting.

The processions of the immortal Perfected Ones enter the cloud-roads, and perfect wheels of light follow the wind in flight. May we welcome the gathering of the Three Origins—the Upper, Middle, and Lower Origins of which Daoism speaks—and behold the golden immortal countenance returning with the turning of the times.

Auspicious radiance rises as purple Qi, and the path through the cloudy heavens leads to the lofty Cinnabar Heaven. Banners and pennants are raised, fragrant winds swirl about; jeweled canopies sway, rising beyond the floating mists.

Within the Dao (the Way) there is a still deeper Dao; within the mysterious there is a yet more mysterious place. The true light has no boundary, and the Great Dao is ultimately without form or image.

The Wheel of the Law, which symbolizes the turning of the methods of the Dao, constantly revolves of itself, yet the supreme sound cannot be heard with the ears. Body and mind empty and still, one awaits the Three Treasures—in Daoism often referring to the Dao, the Jing (scriptures), and the teacher. In empty silence, one hears the profound scriptures.

After seven transformations, the wandering souls are able to return; the myriad streams of primordial Qi come to rest, so that declining years may be prolonged.

Fragrant winds brush the feather-adorned jeweled canopies, and flowing breath drives the swiftly racing carriages. Cool and clear, one ascends the cloud-roads; deeply and remotely, one enters the vast emptiness.

Out of compassion for those in the dusty world, the wondrous and numinous scriptures are proclaimed according to the times. Today the marvelous fruit is attained, secretly in accord with the Dao of nature.

Often Intoned by the Azure Lad Great Lord

If one wishes to plant the root of transcendence beyond birth and death, one should pull out the root of cyclic birth and death. If one ponders without awakening, one will fall into the Nine Springs; merely cherishing one’s own physical form cannot bring liberation either.

The Lady of the Southern Peak, Written for Secretary Xu

(At the point of attribution, the original text first marks these verses as “The Azure Lad Great Lord often intones,” and subsequently as “Composed by the Lady of the Southern Peak for Secretary Xu.”)

Numinous and beautiful valleys with waters flowing around them; one dwells in hiding among the secluded rocky mountains. Clad in coarse cloth garments, yet as if wearing imperial robes; a plain sash bound at the waist, as though adorned with jade ornaments.

The physical form dwells in peace in a remote and secluded place, while the Shen (spirit) and soul cast themselves toward the immortal realm of Great Rosy Clouds. Above the cloudy heavens, worthies come to greet one; from the emptiness comes the voice of the Perfected.

Look up and see me flying upon the morning light, advancing according to the procession of the green-canopied carriage, the azure-green vehicle of the immortals. Looking down upon the eight directions within heaven and earth, one sees only the dusty world entangled in wind-blown dust and turmoil, which moves one to sigh.

Cast off the waves of the dusty world and ascend this subtle and lofty immortal body. Anxieties will finally cease as the Three Fords—the three crossings or passes of which Daoism speaks—run dry; rushing about in toil will only deplete your years of life.

Composed by the Lady of the Southern Peak

Mysterious and wondrous resonance transcends form and image; harmonious sounds naturally answer one another. In the Purple Dawn, immortal writings densely appear among the clouds; orchid-fragrant winds brush the azure-green carriages.

The Higher Perfected hold a banquet at the Jade Terrace, becoming from afar a model among earthly immortals. What they pursue is to transcend the dusty world and reach a lofty realm, and thus they stand out with distinction.

By studying the books of the Eight Purities, a Daoist immortal scripture, one succeeds in cultivating the Dao, and from the very first step already enters a lofty realm. How can the affairs of the human world be fully anticipated? They will cause your physical form and primordial Qi to be gradually depleted.

The hymns of praise offered by the assembled immortals to the numinous chapters conclude here.

Note: This poetic composition may be consulted in juan 98 and 99 of the Yunji Qiqian.