《元始天尊说玄微妙经》

The Dao (the Way) says: If you wish to comprehend the profound and subtle principles, you should still your mind and cultivate the Dao at the proper times. On the night of the Spring Equinox, at midnight, rise and sit facing east. Close your eyes and visualize the Three Palaces, the Three Ones, and the Three Ministers within your body, together with yourself, making seven persons in all; you yourself sit in the center. The seven together ride the rising mist of purple Qi (vital energy) and ascend the Yangming Star of the Northern Dipper. Yangming Star is the stellar deity on the eastern side of the Northern Dipper.

Next visualize yourself entering the center of Yangming Star and sitting there, swallowing the purple Qi thirty times. Through long practice of this you will personally behold the Eastern Prime Supreme Official of Yangming Star; within that official’s palace is a Green-Mystery Child who will transmit the True Light to you. When first beginning the visualization, you should first visualize a stream of purple Qi as thick as a bowstring hanging down from the Northern Dipper, descending from above all the way to the space before you, and only then visualize the Three Ones.

The oral instruction of Lord Zhou says: Visualize the seven persons situated among the seven stars of the Northern Dipper, ascending together to Yangming Star arrayed in a wild-goose formation, with yourself in the center. What is called “crowning with the star” means letting the bowl of the Northern Dipper cover the crown of your head, with the handle pointing forward. Swallowing the purple Qi thirty times means visualizing the purple Qi and swallowing it. You must also visualize the Three Ones and the Three Ministers ascending together with you to Yangming Star in wild-goose formation, yourself in the center; the method of visualizing “crowning with the star” is the same. The Three Ones and the Three Ministers are likewise to be visualized and to swallow at the same time. When the swallowing is finished, visualize the seven persons riding the purple Qi descending from the void and returning into the Three Palaces of your own body. After a short while, silently recite the prayer in your heart, saying: …

The Three Venerable Supreme Perfected Ones (the three honored Celestial Worthies and Perfected Ones) and the High Gods of the Grand Mystery preside respectively over the four seasons of spring, summer, autumn, and winter: Yangming governs spring, and the myriad youths open the gates; Danyuan governs summer, and the vermilion and purple Qi (vital energy) intermingle like smoke; Yinjing governs autumn, and Heaven’s majesty is arrayed in six formations; Beiji governs winter, and all perverse and treacherous Qi are blocked and cut off. The Five Earths hold the Ren Qi, and Wu and Ji are the Heavenly Passes; all the perverse Qi they destroy are utterly extinguished, and none can obstruct them wherever they go. May they refine and transform my seven po (the seven souls that constitute the spiritual activities of the human body), harmonize my three hun (the three souls of the human person as spoken of in Daoism), nourish my five viscera, enable me to attain the Dao (the Way) and become a Perfected One, fly up to Shangqing (the higher celestial realm of Daoism), my body floating among the Seven Origins (the stars associated with the Northern Dipper), dwell in longevity and peace, and with a shout summon a thousand spirits. The ritual ends here. One may also visualize this incantation while sleeping; the same incantation may be used for cultivation in all four seasons.

On the midnight of the summer solstice, rise and sit upright, facing south. Close your eyes and visualize within your own body the Three Palaces, the Three Ones, and the Three Ministers, together with yourself—seven persons in all; you yourself sit in the center. The seven together ride upon a mist formed of purple Qi and ascend to the Danyuan star of the Northern Dipper. The Danyuan star is a divine star south of the Northern Dipper. Then visualize yourself entering the star, sitting down together with the others, and swallowing the purple Qi thirty times. If you cultivate in this way over a long period, you will with your own eyes behold the Palace of the Most High at the southern pole of the Danyuan star. Within the palace is the Vermilion Yang Spirit Consort, who will bestow upon you the Crimson Book and Precious Writs (red precious books and treasured talismanic texts).

On the midnight of the autumnal equinox, rise and sit upright, facing west. Close your eyes and visualize within your own body the Three Palaces, the Three Ones, and the Three Ministers, together with yourself—seven persons in all; you yourself sit in the center. The seven together ride upon a mist formed of purple Qi and ascend to the Yinjing star of the Northern Dipper. The Yinjing star is... [The original text is missing at this point; a later note indicates that more than four hundred and seventy characters are lacking.]

The Eight Nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumnal Equinox, Beginning of Winter, and Winter Solstice) should have their dates determined according to the calendar. The Eight Nodes are the standard moments of the xuanji (referring to the stellar configurations and regulations used in observing celestial phenomena and determining the seasons), and they are also the days on which the myriad Perfected Ones, numinous immortals, and divine spirits assemble for court audiences and banquets.

According to the Natural Law of the Northern Emperor, the days within each month on which the three kinds of luminous Qi of sun, moon, and stars conjoin are also times of great auspiciousness, suitable for beginning cultivation and visualizing the Great Dao. Taken together, these are all days on which numinous immortals and divine spirits hold court assemblies; I follow only this one stipulation among them.

In foreign lands, people call the first day of each month Jian and the second day Chu, then proceed sequentially from there. If one now finds oneself in a remote wilderness without access to a calendar, this method may be used. The Xiongnu take the first day of the first month as a Jia-Yin day and cycle through according to the sequence of the Six Jia. The lengths of the months in that region are as follows: the first month large, the second large, the third small, the fourth large, the fifth small, the sixth large, the seventh small, the eighth large, the ninth small, the tenth large, the eleventh small, and the twelfth large. If one is isolated in wild forests or deep woods, cut off from the outside world, one should likewise calculate according to this system.

On every Jian day, or the first of each month, at dawn visualize the Three Ones (San Yi, the triune spirits within the body) emerging from the Three Palaces (the palaces in the upper, middle, and lower regions of the body where the spirits reside) and sitting before one. Then, in the mind, rise and perform a double bow, as if faintly perceiving them. Next, silently recite this prayer in the heart:

“Heavenly Worthy and Three Emperors, please guard my Mingmen (the root of life), roam forth into the void, cause the Six Qi to circulate through the mysterious heavens and earth, nourish my Five Shen, rectify my Three Hun souls, let the Five viscera generate and nourish themselves naturally, and grant me long life and the power to fly as an immortal.”

After the prayer, visualize the Three Ones returning from the void into the Three Palaces. Wait a moment, then swallow saliva thirty times. Perform this ten times and at night one will dream of the Three Ones and the Three Ministers (the three spirits corresponding to the Three Ones). Dreams of white crows, white swans, white tigers, or objects of gold and jade are all regarded as signs of the Three Ones transforming and appearing. Persist in this practice without slackening and one will gradually behold their forms; this is the beginning of a closer personal encounter.

On every Chu day at midnight, quietly arise facing north and visualize the inner scene of the Seven Stars of the Northern Dipper, seeing the Three Ones descend from the Fu star and enter the Three Palaces within one’s body. Then return to rest, calmly visualize as if faintly seeing them, and softly recite the prayer in silence:

The Taishang Tianfu (Most High Heavenly Assistant, the honored deity who assists the Heavenly Dao) is the place where the Three Emperors go forth on their excursions. The Three Ministers support my physical form, causing me to merge into one with the Zhenren (Perfected Person). Together they descend into my body and sit quietly at the site of Yuanshi (the Primordial Beginning). They emit jing-qi (essence and vital energy), pouring it into my physical form, rendering my hun and po souls harmonious and moistened, enabling me to become a flying immortal who drifts back and forth among the clouds. After this is completed, swallow the saliva in the mouth twenty-seven times. This practice is performed only on one Chu day (a Chu day in the traditional calendar) each month.

On every Kai day (a Kai day in the traditional calendar) at midnight, rise and sit facing the east. Untie the headcloth, or alternatively let the hair hang freely; then comb the hair and bind it up, remaining still for a while after binding it. Then recite softly:

“The Three Perfected of the Upper Origin, the Infant within the True, with hair hanging loose, open the clouds and mist, connecting upward to the Heavenly Terrace, causing the Niwan (Mud Pellet, the upper Dantian in the head) to become firm and concentrated, coexisting with Heaven, making me a flying immortal who travels back and forth among the grotto-heaven immortal terraces.”

After reciting, swallow the saliva in the mouth nineteen times, then put on the headcloth and sleep. Concentrate on visualizing the Sanyi (the Three Ones, the deities in the three locations within the body) and the Three Ministers each dwelling securely in their palatial positions, with the Emperor and the Ministers sitting facing one another. Visualize the Sanyi exhaling thirty times within the palaces; while visualizing oneself, also exhale thirty times. Silently recite in the heart: “Make me a flying immortal who travels back and forth among the grotto-heaven immortal terraces.” After reciting, swallow saliva nineteen times, then put on the headcloth and sleep.

When visualizing the Sanyi, one must concentrate the spirit with focused attention, the Three Ministers each at peace in their palaces, the Emperor and Ministers sitting opposite one another; imagine the Sanyi exhaling thirty times in the palaces, and oneself likewise exhaling thirty times. The “exhaling” referred to here is the method of opening the mouth to expel breath outward. If during practice one feels heat throughout the entire body, this is regarded as verification that the shen and qi are in harmony and the hun and po souls are concentrated and settled. When visualizing the Sanyi, one should close the eyes and inwardly contemplate the divine palaces within the body.

The method of Cunyi (visualizing and guarding the deities within the body) consists in causing the Taishang Three Su Qi (the three subtle qi of the Most High) to appear within the Three Palaces. The Three Su are the three subtle qi colors of purple, cyan, and crimson, with purple above. Next, visualize and guard the Sanyi within these qi colors, then imagine seeing the Northern Pole Purple Door Jade Palace (the palace inhabited by the Heavenly Emperor of the Northern Pole), with the heavenly officials arrayed in sequence. Envision oneself about to sit facing the Emperor; if there is a request to make, perform a bowing ritual in the heart.

Taishang belongs to Shangqing (Highest Clarity). The Emperor of Shangqing occupies an extremely exalted position, and the Northern Pole Purple Chamber is the residence of the Heavenly Emperor. One may also visualize the Sanyi within one’s own body sitting facing the Emperor and discussing with the Emperor the Dao of flying ascent to become a Perfected Person and of immortality and undying life.

Whenever facing a sumptuous meal, one must rectify the mind and concentrate on guarding the One (Shouyi). First visualize in the heart that the “One” partakes of the food, and only then eat it oneself. By practicing this constantly, evil Qi (vital energy) will recede and true Qi will arrive. After eating, silently recite in the mind:

“The hundred grains enter the stomach, combining with the spirit Qi, replenishing the blood, causing the corpse-evil to perish and fall away; may I share longevity with Heaven and Earth, fly up to the Golden Palace, command the Six Ding, and obtain the attendance and protection of spirit youths.”

The method of guarding the One is as follows. At midnight on Jiawu, Jiachen, or Jiayin days, sweep the courtyard of a quiet sleeping chamber, spread a mat over an area one zhang in circumference, burn incense and bow twice facing north—or one may simply perform the bows in the mind. Then look up at the seven stars of the Northern Dipper, visualizing purple Qi rising from the Northern Dipper and entering the Three Palaces within one’s body (the locations in the human body where the spirits reside). Facing north, place both hands on the knees, sit on the mat, burn incense and bow—or simply in the mind. Next visualize the seven stars of the Northern Dipper, drawing the purple Qi into the Three Palaces within the body; visualize the Three Ones (the original spirits stored in three places in the body), the Three Ministers (the spirits associated with the Three Ones), and oneself, together riding the purple Qi to ascend Taiji (Supreme Ultimate). Here Taiji refers to the stars. During visualization one must forget one’s own physical form, as if in a trance one is ascending to heaven. Practicing thus, one approaches the immortal Dao. Immortals call this state “Great Stillness.”

If the weather is overcast or rainy, one may practice the visualization on the bed; alternatively, one may set up an altar in advance in a quiet place, covering an area of one zhang square, enclosed by a fence several chi high. On the designated days, one should practice as usual. This is the Way of Great Stillness.

When guarding the One, one may also frequently, just as the moon rises, face the moon and bow twice, then softly pray:

“Mysterious Essence of the Grand Yin, Lady of the Bright Moon, the moon newly born, spreading its radiance, illuminating my Three Palaces. May I fly up to become an immortal, wander high through the eight directions, and in all that I go to and all that I wish, receive blessings and protection.”

When guarding the One, one should constantly visualize the Northern Dipper covering the top of the head, with the Dipper handle pointing forward. The scripture regards this as an important secret for ensuring that the hundred evils cannot invade and that inauspicious Qi dissipates.

Those who cultivate guarding the One should avoid eating the five pungents and all kinds of meat, and also avoid visiting the homes of women who have recently given birth; when visualizing on Jiazi days, one should also avoid seeing “zuiqian” (as in the original text, the specific meaning of which is unclear). The scripture states that these too are important taboos for avoiding invasion by evil Qi and the dissipation of inauspicious Qi.

Those who cultivate Shouyi (guarding the One)—concentrating the Shen (spirit) to hold the original true Qi (vital energy) within the body or the mind—must refrain from eating the five pungents (typically onions, garlic, Chinese chives, shallots, and asafetida) and all kinds of meat, and should not visit households where a woman has recently given birth. On Jiazi days one should practice Cunsi (quiet contemplative visualization), and one must also avoid intoxicated persons as well as all filth and foul odors, carefully steering clear without hesitation. Do not hold other people’s infants; only one’s own child may be held. Do not share clothing or shoes with others, nor occupy the same bed or mat with them; simply devote oneself wholly to guarding the One. Contemplate the true Dao (the Way), quiet the Shen, and hold the Dao in mind so as to attract lingqi (numinous energy). These practices can be carried out in other contexts as well and are not restricted to this single matter.

The Later Sage Jinque Dijun (Golden Palace Emperor Lord) formerly obtained four oral formulas: the Sanyuan Zhenyi Jing (Scripture of the True One of the Three Primes), the Taiji Dijun Zhenfu (True Talismans of the Taiji Emperor Lord), the Wudou Zhenyi Jing (Scripture of the True One of the Five Dippers), and the Taiji Dijun Baozhang (Precious Chapters of the Taiji Emperor Lord). He later transmitted them to the immortal Juanzi. While fishing by the river, Juanzi caught a fish, cut it open, and discovered a green jade casket inside. Opening the casket, he obtained two talismans and two Jing (scriptures). This is the Taishang Neiyin Dizhen zhishang Dao (the Most High’s inner-hidden earthly true superior Way, a profound method of cultivation secretly transmitted by the Most High). Completing this Dao enables one to have audience with and feast in Shangqing (Highest Clarity), roam Taiji (Supreme Ultimate), fly through Kongtong (the legendary immortal mountain), and rest peacefully on Kunlun (the legendary immortal mountain).

Note: The latter half of the original text contains repetitive wording and suspected omissions or corruptions; the above has been arranged according to its discernible meaning.

According to the regulations concerning the “Illuminating Life Spirit Talisman” in the Siji Mingke (the precepts of the four extreme realms), anyone who possesses the “Earthly True Supreme Jing” (the superior scriptural methods transmitted by earthly immortals) must observe the prescribed years of transmission, swear an oath before the Three Officials (the deities who govern Heaven, Earth, and Water), offer silk goods upon the blood altar, and take the vow according to the covenant before the scriptures may be transmitted.

The recipient of the method must observe a period of fasting of one hundred days, fifty days, thirty days, twenty-one days, ten days, or seven days. Only those who can truly be instructed, whose minds are single-pointed, and whose faith is sincere may receive transmission of “guarding the truth of the Three Origins” (holding to the true Dao of the Three Origins), employing the “talismans of the Two Emperors” (the Fulu of the two imperial lords), and cultivating the “Way of the Five Dippers” (the cultivation methods connected with the Five Dipper Star Lords). This constitutes the superior Dao method of the earthly true.

According to the regulations, transmission may be given to only one person every forty years; ten persons may receive it in four hundred years, and that is the limit. If no suitable candidate appears, a copy is to be written on white plain silk, sealed, and concealed in a hidden rock chamber of the Five Sacred Mountains (the five famous mountains of east, south, west, north, and center). A fresh copy is to be made every forty years and stored in the same manner. The “Five Sacred Mountains” may be understood as a single mountain; there is no need to deliver the scriptures separately to all five. A site relatively near one’s own dwelling should be chosen. If none of the Five Sacred Mountains lie nearby, the text may be hidden in other famous mountains. Examples include Baodu Mountain in the north, Difei Mountain in the west, Luofu Mountain and Taihe Mountain in the south, and Tiantai Mountain and Kuocang Mountain in the east; all of these qualify as such famous mountains.

Should ten suitable recipients appear within four hundred years, the transmission may be given to them; once the prescribed number is exceeded, no further transmission is permitted. Those who violate the precepts, leak the scriptures, or fail to observe the regulations will be punished by the Water Official, undergoing examinations as though cut by a wind-blade; their descendants will likewise suffer misfortune, even to the extinction of the family line.

The substitution of silk offerings for the cutting of flesh and the smearing of blood in the oath is said to have been instituted by the Azure Youth Lord and shown to later students as a lasting standard. For receiving the Sanyuan Zhenyi Jing (the scripture that sets forth the true Dao of the Three Origins), eighty-seven chi of white plain silk and three pairs of silver rings are to be offered to an accomplished master; one portion of this consists of twenty-nine chi of white silk and a single pair of silver rings. Three buttons may also be used in place of cutting leather to take the oath, thereby signifying the covenant of non-disclosure.

For receiving the Taishang Wudou Zhenyi Jing, forty chi of purple patterned silk and two pairs of gold rings are to be offered to the master who holds the scripture, substituting for the smearing of blood and establishing the contract of secrecy. For receiving the “Taiji True Talisman,” twenty chi of vermilion silk are offered to the master who holds the talisman. For receiving the “Taiji Precious Seal Talisman,” twenty chi of azure silk are offered to the master who holds the scripture-seal, substituting for the rite of ascending the altar and cutting the hair, thereby indicating lifelong adherence to the covenant.

The recipient is to employ these scriptural methods in cultivation amid mountains, forests, waters, and marshes, and must not arbitrarily use them to satisfy personal gain. Those who violate and fail to observe the rules will be punished according to the precepts by having their Dharma offices stripped away, ultimately dying beneath the earth. Even transmission from father to son must follow the regulations of offering silk goods and taking the oath to establish the covenant. Both parties perform the rites in the manner of master-and-disciple succession, thereby honoring the root and demonstrating utmost sincerity and reverence toward the Heavenly Dao.

These regulations are not limited to the scriptural methods mentioned here; every transmission that carries additional instructions and ordinances is likewise to be observed. Unless a person already possesses immortal bones from a former existence and is equipped with the mysterious registers (the innate endowment and name-register required for cultivation), it is originally difficult to hear or behold the true transmission of the wondrous Dao of the “True One.”

The Scripture of the Mysterious and Subtle Spoken by the Primordial Heavenly Worthy (Yuanshi Tianzun Shuo Xuanwei Miaojing) ends here.

There is a lacuna in the text at this point, which may be supplemented by consulting the Diagrammatic Instructions of the Five Dippers and Three Ones of the Lord of the Golden Portal of Highest Clarity (Shangqing Jinque Dijun Wudou Sanyi Tujue).