《太上九真明科》

The Most High addressed the emperors of the various heavens, the Latter Sage Lord, the Upper Minister Azure Youth, and the Perfected of Taiji (Supreme Ultimate):

All later students who obtain the chance to see the precious chapters of the Three Caverns transmitted by the Upper Perfected, even if they read these secret scriptures (Jing) only for the first time, will already have their names inscribed by Donghua in the golden-character register of Highest Clarity. Although they have not yet left the dusty world behind or arrived at the Purple Court, they still belong to those who will receive salvation.

Nevertheless, even after reading these scriptures, if they do not know the articles, examination procedures, and rituals set forth in the Illustrious Code of the Nine Perfected, they may not casually leaf through the marvelous writings of the Three Caverns or the precious books of the Most High. The Illustrious Code is a precious and hidden scripture, kept in the Palace of the Mysterious Capital and the Golden Chamber of the Jade Capital, and does not circulate among human beings. It clarifies the profound meanings of the scriptures and methods of the Three Caverns and lays down the ritual norms that the various Perfected are to observe; it can free one from karmic bonds of former lives in the netherworld offices and place the ancestors of seven generations on the immortal registers. It encompasses and governs the myriad Daos (the Way) and lifts the heavy burden of sin from the Nine Yin (the netherworld). These exquisite teachings can actually be practiced, and the corresponding precepts must be strictly observed.

For this reason the Most High specially listed the titles of the three grades of chapters in order to promote the marvelous scripture of the Three Marvels and Pure Numen, as a warning for later learners and a reminder to those who diligently cultivate the Dao and revere its methods that they should treat with care the unseen covenant between themselves and the deities.

The emperors of the various heavens, the Latter Sage Nine-Mystery Emperor Lord, the Upper Minister Azure Youth, and the Perfected of Taiji kowtowed to the Most High Heavenly Worthy and inquired:

“The methods of the Ultimate True Dao are lofty, outstanding, mysterious, and luminous, embracing ten thousand dharma gates. They are quiet, empty, and still, subtle beyond ordinary reason; their teaching circulates through the Three Vehicles and extends across hundreds of millions of kalpas. How can their immeasurable vastness ever be fully measured? Must such a Dao still be subject to the constraints of the Illustrious Code’s articles?”

The Most High said: “You have spoken well. Those who cultivate the Dao in later generations, unless they are descendants issuing from the Jade Void (Yuxu, the dwelling of the immortal Perfected in Daoism) or born from the condensation of natural Qi (vital energy), have mostly grown up influenced by turbidity and defilement within Hunyuan (the undifferentiated original Qi before Heaven and Earth separated). Their conduct inevitably lacks purity, and their mind-nature inevitably lacks single-minded focus. Even if they yearn for the profound and mysterious principles, their hearts often go against them, so that their words and actions become improper and they inevitably commit faults. When these faults appear outwardly they injure the inner root of nature and life. To cultivate and study in such a state—is it not to grow ever farther from attaining the Dao and becoming Perfected?

“If the Three Officials (Sanguan, the divine offices governing Heaven, Earth, and Water) send down condemnation and the matter is judged in the netherworld offices, calamity will still implicate seven generations of ancestors and the guilt will also fall upon oneself. Those who have committed such faults, if they can understand that the Mysterious Code (Xuanke, the mysterious precepts and regulations) contains a system of investigation and punishment, grasp the profound meaning of the sagely teaching, and know that they may atone according to the articles of the code and carry them out as prescribed, then the hope of becoming Perfected will certainly draw nearer.

“If those who cultivate and study lack these restraints, even if they exhaust their minds and ponder bitterly it is but vain labor without benefit. Therefore I now set forth the Illustrious Code of the Nine Perfected in Three Grades, to transmit to those among later students who are resolved to cultivate themselves into Perfected Persons.”

The Imperial Lord, the Supreme Minister Azure Youth (a venerable deity among the Shangqing Perfected Immortals), and the Taiji (Supreme Ultimate) Perfected One then withdrew into the purification chamber, respectfully receiving the Nine Perfected Codes and Inspections (the regulations concerning practice and observance) from the Suling Dayou Miao Jing (scripture/classic). They treasured the Jing in a golden treasury and jade casket, guarded by three thousand jade youths and three thousand jade maidens who attended the stored numinous texts. Fragrance wreathed the courtyard, while flying dragons, fierce beasts, and giant qiu dragons a thousand xun long kept watch by the cloud walls, protecting the jade gates.

The great sages of the ten directions of the heavens and the Perfected Immortals of the Nine Palaces ascend the Mysterious Palace three times each month to receive and follow the Bright Codes, paying homage to the Jing. The Supreme Minister Azure Youth Lord said: “Those possessing immortal bones and marrow, with names recorded in the Azure Palace, upon obtaining this Jing, should treasure it and observe it according to the rules.”

The ritual for receiving this Jing accords with the mysterious ordinances of high antiquity; practicing it according to the prescribed measures allows one to share equal merit with the Perfected Immortals. This can redeem sins, deliver from disasters, and resolve karmic ties from former days. The seven generations of ancestors thereby rejoice, and the practitioner themselves may fly in ascent to the banquet at the Jade Capital (the immortal metropolis of the heavenly realm).

The scriptures mentioned in the First Chapter of the Highest Grade of the Mysterious Capital include the Dadong Zhenjing (Great Cavern True Scripture), the Ciyi Baojing (Precious Scripture of the Feminine One), and the Taishang Suling Dayou Miaojing (Wondrous Scripture of Great Existence of the Highest Unadorned Spirit). These three scriptures are known as the “Chapters of the Three Marvels.” They are precious texts treasured by the Highest Jade Emperor, secretly stored in the Palace of Great Existence and the Jade Chamber of the Supreme Mystery Numinous Terrace above the Nine Heavens.

According to the ancient regulations handed down from the era of the Highest Sovereign, these scriptures may be transmitted only once after the passage of ten thousand kalpas. They are the orthodox scriptures that elucidate the “Three Ways,” as well as the model for cultivating and studying to become a Perfected being and the Highest Orthodox Method. Transmission is permitted only three times every seven thousand years. In the Palace of Great Existence and the Jade Chamber of the Supreme Mystery Numinous Terrace there are seven thousand Jade Youths and Jade Maidens each, serving as attendants, holding incense and numinous writings to guard the scriptures.

According to the transmission precepts, both parties must first observe a purification fast of one hundred days and use a golden button as the token of their sworn alliance; they must also summon the Jade Youths and Jade Maidens and proceed in accordance with the “Code of the Four Extremes” (the disciplinary regulations concerning transmission). If the scriptures are transmitted without observing these rules, the guilt will implicate seven generations of ancestors: the wandering souls of the ancestors will be sentenced to penal labor, swallowing fire and eating charcoal, carrying mountains and hauling stones to fill the source of the Limitless. The transmitter himself will suffer the punishment of the wind-knives, his body destroyed; after death he will be confined for a long time in hell and will never attain immortality.

The Taishang Jiuzhen Mingke stipulates that when transmitting the Thirty-Nine Chapters of the Dadong Zhenjing to later students, ten liang of high-grade gold, twenty-five jin of copper, five pairs of gold buttons, one gold fish, one jade dragon, and one liang of green silk must be used as tokens of the sworn covenant, with the green silk wound around the gold buttons to signify the making of the pact.

When transmitting the Ci Yi, five liang of high-grade gold, fifty chi each of five-colored patterned silk fabrics, one jin of incense, twenty-five jin of copper, five pairs of gold buttons, one gold fish, one jade dragon, and one liang of green silk must be prepared; the gold buttons are likewise wrapped with green silk to establish the alliance. This passage is then recorded a second time in the scripture, listing the gifts as five liang of high-grade gold, fifty chi each of five-colored patterned silk fabrics, one jin of incense, and three pairs of gold buttons.

When transmitting the Taishang Suling Dongzhen Xuanjing, three liang of high-grade gold, one hundred chi of purple-patterned silk fabric, twenty-seven chi of azure silk fabric, five liang of red silk, one jin of incense, and one liang of cinnabar must be prepared.

The Supreme Sovereign establishes the oath through sincerity and good faith; the offerings must not be lacking. Any shortfall constitutes a violation of the codes and precepts. If the master violates them, the Jade Boys and Jade Girls who attend the scriptures will return to their original palaces; within three years the master will suffer punishment like wind-knives and lose the scriptures. If the recipient of the scriptures fails to observe the codes and precepts, both eyes will go blind and the body will be maimed; the ancestors of seven generations together with the parents will also be held accountable, and after death they will be punished in Beifeng (the northern netherworld palace of the underworld), passing through ten thousand kalpas and being reborn among non-human kinds. Those who seek to study should be cautious.

The third chapter of the Upper Rank of Xuandu states that anyone whose name is listed in Donghua and whose courtesy name is recorded in Shangqing may receive transmission of the Taixiao Langshu Qiongwen Dizhang and the Zidu Yanguang; concerning the way of kalpic return to rebirth as non-humans, scholars should be cautious.

The third chapter of the Highest Rank of the Mysterious Capital states that anyone whose name is listed among the “Golden Names of Donghua” and who possesses the qualification of the “Jade Characters of Shangqing” may receive such scriptures (jing) as the Jade Writ Chapters of the Great Empyrean, the Scripture of Purple Crossing, Blazing Radiance, and Mysterious True Transformation, the Seventy-Four Methods of Transformation of Highest Clarity, the Central Scripture of the Nine Perfected, the Eight Arts of Earth-Concealment of the Cinnabar-Radiance Essence of the Dao (the Way), the Jade Scripture of Dissolving Form, Escaping Transformation, and Flowing Radiance, and the Seven Transformations Dancing in Heaven, among other texts. These scriptures are said to have been obtained by the Nine Heavens True King, the Primordial Heavenly King, the Supreme Heavenly Emperor Lord, and the Central Yellow Elder Lord in the Great Void and among the Nine Mysteries, and they belong to the sublime texts of the realm of Nonbeing.

These scriptures are all secretly stored within the Purple Chamber of the Palace of the Supreme Numinous Capital, under the charge of the Three Primordial Lords, attended by three thousand jade lads and jade maidens as guards. From the beginning of Primordial Origin, the scriptures are transmitted only once every seven thousand kalpas. After the Three Ways established their orthodox transmission, they remain in the Purple Chamber of the Palace of the Seven Capitals, still under the charge of the Three Primordial Lords, with three thousand jade lads and jade maidens in attendance. From the beginning of Primordial Origin, the scriptures are transmitted once every seven thousand kalpas; thereafter, within seven thousand years, they may be transmitted three times; and if a suitable person appears within seven hundred years, they may also be transmitted.

When the scriptures are transmitted, both parties must observe a purification fast of ninety days, thirty days, or nine days, and must announce a covenant and swear an oath before the scriptures may be conferred. They must also, in accordance with the “Codes of the Four Poles” (the relevant disciplinary regulations governing transmission), assign jade lads and jade maidens and abide by the prescribed rules.

If the scriptures are transmitted without following the disciplinary codes, the guilt will extend to seven generations of ancestors and to one’s parents. The transmitter will also be pursued for punishment by the ghost officials, made to haul stones from Mount Meng and fill in the River of Accumulated Night, and after passing through ten thousand kalpas will still be reborn onto a path on which they cannot become human. The person themselves will suffer the punishment of the wind-blades, will naturally lose the scriptures, and in the end will be unable to become an immortal. Therefore those who transmit the scriptures must be extremely cautious.

The Fourth Chapter of the Xuandu Shangpin (Supreme Rank of the Mysterious Capital) stipulates that when transmitting different Jing (scriptures), pledge-offerings must be presented according to the rank and content of each Jing, serving as credentials of a solemn oath.

When transmitting the Qiongwen Dizhang, one must swear an oath and present a golden fish, a jade dragon, forty-two chi of cyan silk, and three pairs of golden buttons. When transmitting the Zidu Yanguang, one must swear an oath and present fifty chi each of five-colored brocade, five liang of finest gold, five jin of aloeswood, one jin of cinnabar, one writing knife, seven golden beads, and seventy chi of deep crimson silk. When transmitting the Shangqing Bianhua Qishisi Fang, one must swear an oath and present forty chi of cyan silk, ten liang of finest gold, six pairs of golden buttons, one jin of finest incense, together with one golden fish and one jade dragon.

When transmitting the Jiuzhen Zhongjing, the old rule required cutting off hair as the covenant oath; now ninety chi of white silk may be substituted, the quantity following the regulations of the Jiuzhen. One must also present one jin of cyan silk thread, twenty-four chi of deep crimson silk as the oath of sunlight, twenty-four chi of bluish-green silk as the oath of moonlight, and three pairs of golden rings as tokens of the transformational images of the Boy of Impermanence (Wuchang Tongzi, a Daoist spirit).

When transmitting both the Danjing Daojing Yindi Bashu and the Jiexing Dunbian Liujing Yujing, one must swear an oath and present ten liang of gold, one golden fish and one jade dragon, forty chi of cyan silk, forty chi of purple patterned silk, and three pairs of golden rings. When transmitting the Qibian Wutian, one must swear an oath and present five liang of gold, one jin of cinnabar, and thirty-two chi of cyan silk.

These pledge-offerings express sincerity and must not fall short; any shortage constitutes a violation of the precepts and codes. The master should apply those pledge-offerings that belong to the heavenly tokens to the livelihood and relief of mountain practitioners, using the remainder to acquire items needed for copying and repairing the Jing, and must not divert them to other uses. The master must also swear an oath and present thirty-two chi of cyan silk as a covenant token; the pledge-offerings must be complete, or it is a violation of the codes.

If the master violates the above precepts and codes, the jade boys and jade girls will be taken away, lifespan and allotted spans reduced, the name entered in the registers, and the person sent back to Beifeng (the netherworld of Daoist tradition). If the recipient of the Jing does not abide by the precepts and codes, the hun-spirit will likewise suffer damage and endure punishments resembling wind-knives; within three years the received scriptures will naturally be lost, and ultimately one will be unable to become an immortal.

The Xiaomo Zhihui (Wisdom for Dispelling Demons), Yuqing Yinshu (Hidden Book of Jade Purity), Baodong Feixiao Juexuan Jinzhang (Golden Chapters of the Precious Cavern Flying through the Empyrean and Cutting through Mystery), Zifeng Chishu Bajing Chentu (Purple Phoenix Crimson Writings and Dawn Charts of the Eight Sceneries), Jinzhen Yuguang (Jade Radiance of Golden Truth), Lingshu Ziwen (Purple Texts of the Numinous Writings), Jindang Yupei (Golden Pendants and Jade Belts), Jingen Shangjing (Upper Scripture of the Golden Root), and Santian Zhengfa (Orthodox Methods of the Three Heavens) are all precious scriptures treasured by the Most High Lord of the Great Dao (Taishang Dadaojun), the Primordial Heavenly King (Yuanshi Tianwang), and the Lord of the Golden Portal (Jinque Dijun). They are secretly stored within the golden chambers and purple gates of the Palace of Jade Purity (Yuqing Gong), guarded by three thousand jade youths and three thousand jade maidens of the numinous writings.

When the Primordial Heavenly King first began creation, these scriptures were transmitted only once every thousand kalpas. After the Three Heavens established orthodoxy (the institution of orthodox regulations in Daoism), it was prescribed that they could be transmitted three times within seven hundred years; if a suitable recipient appears within a hundred years, they may be transmitted once, and jade youths and jade maidens are assigned for their protection in accordance with the Bright Statutes of the Four Poles (Siji Mingke, the disciplinary codes concerning scripture transmission). The transmitter must first observe a purification fast, which may last ninety days, thirty days, or nine days, and only then proceed with the transmission.

If these regulations are not followed in the transmission, the guilt will extend to seven generations of ancestors, consigning them to prolonged service as ghostly laborers without release; the transmitter will personally suffer punishments like being sliced by wind-knives and, after death, will fall to become an inferior ghost, forever unable to attain immortality.

The sixth chapter of the Xuandu Shangpin stipulates that when transmitting the Xiaomo Zhihui, the Baodong Feixiao Juexuan Jinzhang, and the Zifeng Chishu Bajing Chen Tu, one must prepare ten liang of superior gold, one jade tablet, one golden fish and one jade dragon each, as well as forty chi of purple silk. When transmitting the Jingen Zhongjing and the Lingshu Ziwen, one must prepare five liang of superior gold, one golden slip and one jade tablet each. Each golden slip and jade tablet measures one chi six cun in length and two cun four fen in width; additionally, one golden fish and one jade dragon each, one hundred chi of purple silk, and forty chi of blue patterned fabric must be prepared. When transmitting the Santian Zhengfa, one must prepare thirty chi of blue silk, forty-three chi of blue cloth, and five pairs of gold rings as tokens of the secret covenant; ten liang of superior gold must also be prepared as a token for communicating with the gods. The Jinzhen Yuguang, Yupei Jindang, and Yuqing Yinshu each require one golden fish and one jade dragon as tokens of the covenant. According to the Keyi (liturgy) codes, these items must not be lacking. If there is a shortage, the master will have the jade boys and jade girls (the boys and girls who serve the immortal Perfected Ones) taken away, their name registered, and be dispatched to Beifeng (the northern netherworld of Daoism). The recipient of the teachings will have their hun and po souls dispersed, lose their Shen (spirit), and suffer the trial of the wind blades (an underworld punishment in Daoism); within three years the received Jing (scriptures) will naturally disappear, and they will never be able to become immortals.

The seventh chapter of the Highest Chapters of Xuandu states: The Transfer of the Seven Stars, the Flying Feather Scripture of White Feathers and Black Pinions, the Flying Steps on the Heavenly Guideline Treading the Seven Origins, the Hidden Book of the Most High, and the Numinous Flight of the Six Jia are all secret methods of the Most High Great Emperor Lord and the Grand Tenuity Heavenly Emperor Lord for ascending to heaven by flight and for invisible transformation. They are treasured in the Purple Chamber of the Most High Jasper Palace, attended and guarded by three thousand jade youths and jade maidens.

In accordance with the precepts, these scriptures are transmitted once every seven thousand years. After the Three Heavens established orthodoxy, this was altered to permit transmission three times within each period of seven hundred years; should a suitable candidate appear within a hundred years, transmission may also take place. Before transmission, a purification ritual (zhai) of ninety days, or of thirty days, must be announced, and the articles required by the jade youths and jade maidens prepared, all in observance of the provisions of the Illustrious Code of the Four Extremes. If the transmission is not conducted according to the precepts, the offense will implicate seven generations of ancestors; the violator will be sentenced for a prolonged time to serve as a ghost attendant in Beifeng (the northern netherworld), enduring ten kinds of sufferings and eight kinds of disastrous kalpas. The individual will further undergo the punishment of the wind blades and sink forever into the gloomy underworld, with absolutely no chance of achieving immortality.

The eighth chapter of the Highest Chapters of Xuandu states: For the transmission of the Transfer of the Seven Stars, thirty-two chi of azure patterned cloth, thirty chi of red silk, ninety chi of phoenix-patterned gauze, and a pair of gold buttons must be prepared. For the transmission of the Flying Feather Scripture of White Feathers and Black Pinions, two liang of gold and thirty-two chi of azure silk must be prepared, serving as substitutes for the cutting of hair and the dripping of blood in making the oath. For the transmission of the Flying Steps on the Heavenly Guideline, thirty chi of brocade must be prepared, together with a gold fish and a jade dragon as the tokens of the covenant. For the transmission of the Numinous Flight of the Six Jia, sixty chi of white silk, six pairs of gold rings, and six liang of azure thread must be prepared.

These constitute the tokens of faith prescribed by the heavenly precepts, used to manifest sincerity, and they must not be lacking; any shortage constitutes a breach of the mysterious codes. If the master violates the precepts, the jade youths and jade maidens attending him will be confiscated, his name will be expunged from the Green Register (the roster of the immortal ranks), and he will be returned to Beifeng. If the one receiving the transmission does not abide by the precepts, his jing (essence) and qi (vital energy) as well as his shen (spirit) will be depleted, and he will suffer the wind-blade punishment; within three years the scriptures and methods will naturally vanish, and ultimately he will be unable to become an immortal.

The ninth chapter of the Xuandu Shangpin records that when transmitting scriptural methods such as the Fangzhang Zhenling and the Huoluo Qiyuan Beifeng, a recipient who fails to follow the prescribed ritual codes will deplete Jing (essence) and Qi (vital energy), lose Shen (spirit), and suffer the punishment of the wind blade. Within three years the transmitted scriptures vanish of themselves, and immortality remains forever out of reach.

The same chapter further records that the talismanic writings of Fangzhang Zhenling, the Hidden Texts of the Eight Heavens of Huoluo Qiyuan, the Flowing-Gold Fire-Bells, the Golden-Spirit Tiger Talismans, the Demon-Quelling Stems-and-Branches Night-Illuminating Divine Candles, the Eight-Arts Hidden-Escape Purple-Clarity Jade Talismans, the Five-Registers Dongxuan Six-Jia Superior Talismans, the Secret Texts of the Five Phases, and the Xuandu Jade Registers together number six hundred sections. The Most High annotated all of them in the ancient scriptures as the standard for their use in cultivation. Transmission must follow the ritual codes set down in the scriptures; any omission incurs the same culpability already stated in the Shangpin.

Scriptures without talismans allow heavenly demons to work harm; talismans without scriptures as their warrant produce no response in visualization, and the divine perfected do not descend. Ritual codes require that Jing (scriptures) and Fulu (talismans) never be practiced separately; separate practice brings the same sins already described. Both arise from the Qi of nature and belong to the principles of emptiness and void, so neither may be cultivated alone. Those who fail to follow the ritual codes while cultivating the Dao will never succeed.

This is from the middle-grade chapter on admonitions against sin in the Xuandu Jiuzhen Mingke.

The first chapter of the Middle Rank of Xuandu states that for those who cultivate and study in later generations, if anyone among their ancestors within seven generations committed such crimes as murder, robbery and plunder, plotting sexual violation, usurpation and rebellion, or clan members colluding in insurrection, the retribution incurred is especially severe. Residual enmities and culpability implicate descendants and accumulate in the Nine Yin (the netherworld), and cannot be removed merely by pardon.

Later descendants who bear the leftover karmic sins of their ancestors may not take part in studying the True Jing (scriptures) and may not privately receive precious jing texts. If a person suffers deep hardship as a result yet still resolves to follow the Dao (the Way) and encourages themselves, they should repent and atone to the Seven Mysteries (the seven generations of ancestors), continue performing extensive meritorious deeds, deliver the souls of the deceased in the netherworld, and disclose their own faults beneath the sun, moon, and stars. They must unbind their hair and persist unremittingly for three years; they then personally carry substantial tokens of faith and cast them into the Nine Rivers to redeem the former sins. Only afterward may they observe a pure fast for one hundred days, respectfully receive the Precious Jing, and cultivate according to the methods.

If such karmic sins exist yet one receives the methods without first disciplining oneself and frankly confessing repentance to the deities of the heavenly realm, both master and disciple suffer punishment like the body being slashed by wind-blades; the seven generations of ancestors remain long confined in the depths of the netherworld, bearing stones and shouldering mountains through ten thousand kalpas without liberation. After death the person themselves also loses the jing methods. This matter must therefore be treated with the greatest caution.

The second chapter of the Xuandu Zhongpin states that those who wish to cultivate the superior methods but have themselves committed grave sins—such as killing with their own hands, cruelly abusing the humble, slaughtering living beings, plundering the common people, plotting treacherous schemes, colluding among relatives, women envying the worthy and capable, defying teachers and elders, or other unpardonable offenses—these sins accumulating as “nine yin” (the profound yin crimes spoken of in Daoism) are all barred from receiving and studying the marvelous methods or cultivating the Jing (scripture/classic).

If they can firm their resolve, voluntarily confess and acknowledge their former faults, diligently practice goodness and accumulate De (Virtue/Power), disclose their sins to the Three Luminaries (the sun, moon, and stars), unbind their hair and kowtow in atonement, and for three successive years declare their repentance while accepting punishment, they may redeem their offenses, deliver the seven xuan (seven generations of ancestors), and restore the Three Realms each to its proper station. Only then are they permitted a hundred days of purification fasting, to receive the precious Jing and to practice in accordance with it. Those who have committed such sins yet receive the Jing without first confessing, atoning, and strictly disciplining themselves will bring upon both master and disciple the “wind-blade ordeal” (a torment like being sliced by blades of wind); their hun and po will pass through the ten sufferings and eight difficulties, their bodies will be pressed into service in the netherworld, and the Jing will vanish of themselves. The seven generations of ancestors will remain long as conscripted laborers in the netherworld, unable to obtain release even after ten thousand kalpas. Cultivators must take care.

The third chapter of the Xuandu Zhongpin states that all who cultivate, after receiving the “Three Marvelous Precious Texts” (precious secretly transmitted Daoist documents) and the secret Jing of Shangqing, if they lightly leak the titles of the Jing, show them to others, proclaim and disclose the mysterious secret methods, or treat the precious chapters of the Jing with disrespect, whether once or as many as ten times, shall have their merits severed and their practice suspended for three years, after which they may again undertake purification fasting and cultivation. Anything beyond these cases causes the sins to accumulate as nine yin, implicating the seven generations of ancestors and sending them to labor in the three tu (sites of hard labor in the netherworld), hauling rocks and shouldering mountains through the ten sufferings and eight difficulties. Only after ten thousand kalpas can they extricate themselves, and even upon rebirth they cannot enter the immortal Dao (the Way). The individuals themselves will undergo the wind-blade ordeal, lose their vision, suffer bodily mutilation, and after death become lowly ghosts, never able to attain immortality. Those who receive the Jing must take care.

Around the second occurrence of “Xuandu Zhongpin, third chapter” in the original there is a repeated and fragmentary passage; the foregoing has been rendered as a coherent whole on the basis of the identifiable portions of the Jing.

The fourth chapter of the Xuandu Zhongpin states that anyone studying the Shangqing precious Jing (scriptures) and the Three Marvels precious texts must not handle the Jing while weeping, in the presence of a corpse, or in a location of blood and impurity. Committing the offense one to ten times leads to the deduction of one year's merit and a suspension of cultivating the affairs contained in the Jing. After that, one must still repent according to the precepts, remove the guilt, then undertake a purification fast and resume the practice. If the offenses go beyond ten times and total twenty-four, one's lifespan is diminished and life is shortened; the Jade Boys and Jade Girls attending the practitioner also return to their original palaces. Within three years the practitioner loses the Jing and loses their life, while the seven generations of ancestors are made to serve as ghost laborers for an extended period, remaining unable to achieve liberation even after ten thousand kalpas. The Jing admonishes those who study it to be extremely careful.

The fifth chapter of the Xuandu Zhongpin states that anyone studying the Shangqing precious Jing and the secret texts of the Three Caverns (Dongzhen/Dongxuan/Dongshen) must not permit the Jing to come close to women, nor engage in sexual intercourse; the Jing considers such behaviors to disorder and exhaust the practitioner's true Qi (vital energy). Committing the offense ten to twenty-four times results in the deduction of three hundred days of merit and a suspension of cultivation; only then may one carry out a purification fast and continue the practice. If one commits still more offenses, the Jade Boys and Jade Girls each return to their original palaces, and the practitioner's lifespan and life are likewise reduced. In under a year one loses the Jing and loses one's life, and the seven generations of ancestors also face interrogation and punishment. The Jing admonishes those who study it to be extremely careful.

The sixth chapter of the Xuandu Zhongpin states that any practitioner who has received the precious Shangqing writings and the secret texts of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), yet harbors thoughts of harming others, acts with cruelty, kills living beings and commits evil, behaves deceitfully, envies the worthy and talented, attacks and slanders fellow disciples, or inflicts harm upon the master who transmitted the scriptures—if they commit from one to five such offenses—may according to the rules submit a penalty offering, confess their sins to the Nine Yin, and perform a ritual of absolution at the Five Sacred Peaks. Thereafter they must suspend their cultivation and refrain from conducting related ritual services for ten years. When this period is fulfilled, they may purify their minds through fasting and then resume studying the Jing (scriptures) they have received.

If the offenses exceed five and reach twenty-four, the spirit officers of the Four Bureaus will arrest and dispose of them, seize their hun and po souls, and escort them to Beifeng to undergo punishment. Their ancestors of seven generations must also perform labor service. Only after enduring ten thousand kalpas might they possibly return, to be reborn among non-human kinds. The jade youths and jade maidens will each return to the heavenly palaces. In less than a year the practitioner will lose the scriptures, perish, and ultimately fail to become an immortal. Practitioners should take care.

The seventh chapter of the Xuandu Zhongpin states that any practitioner who has received the precious Shangqing Jing and the secret texts of the Three Caverns must not urinate facing north, nor consume the five pungent vegetables (strongly scented spicy vegetables) or the meat of the six domestic animals, must not drink wine or engage in illicit sexual conduct, must not diminish their practice of the Dao (the Way) or treat the scriptures with negligence, and must not give rise to doubt or waver in their resolve.

Those who commit more than ten but no more than twenty-four such offenses may, according to the Keyi (liturgy), submit a penalty offering, confess their faults to the Taiyin, and suspend cultivation for one year. Thereafter they must observe a pure fast for ninety days before they may resume studying the Jing they have received. Should they exceed this limit, their allotted lifespan will be reduced, bringing life to a premature end; the body will suffer punishment like wind-knives, and ancestors of seven generations will also undergo punishment in the Three Paths. In less than five years the practitioner will lose the scriptures and perish. Practitioners should take care.

The eighth chapter of the middle rank of Xuandu states that all learners receiving the Shangqing Precious Jing (scripture) or the secret texts of the Three Caverns (Dongzhen/Dongxuan/Dongshen) must, in accordance with the Keyi (liturgy), proceed to their master with a heart of sincere reverence, report the matter and observe a purification fast, and only then receive the Jing. One must not privately peruse these precious Jing without first reporting to the master or swearing an oath to keep the covenant.

After the learner obtains the Jing, it should be transmitted by the master. These Jing are regarded as having been bestowed by the deities in the unseen realm and must not be treated lightly or carelessly. One must not privately copy them, nor arbitrarily alter the sacred text, make judgments based on personal ideas, discard old names and pronunciations, or invent a new set of rules. Violators will be investigated by the Four Bureaus (the Daoist divine offices in charge of examination and inspection), with the offenses recorded in the Nine Yin (the netherworld). From the first through the third offense, cultivation merits will be deducted, actions prohibited for three years, and one must self-punish according to the Keyi (liturgy) by casting a letter into the Nine Rivers and purifying the body through fasting for thirty days, after which cultivation may continue. If violations exceed three times up to twenty-four times, the Jade Boys and Jade Girls (immortal youths attending the deities) will each return to their own palaces; the violator will have their lifespan reduced and life taken away, their body conscripted under the ghost officials, and their ancestors of seven generations will long serve as ghost laborers. Even after ten thousand kalpas when they are able to return, they will be reborn into non-human paths. Practitioners should be cautious.

The ninth chapter of the middle rank of Xuandu states that anyone receiving the Shangqing Precious Jing or the marvelous texts of the Three Caverns should set up a high bed in a separate room: four chi four cun high and five chi wide. It should be distinguished from ordinary Jing, with lamps lit, incense burned, worship and prayers offered morning and evening, and constant offerings. Persons whose Qi (vital energy) is incompatible with the Jing must not be allowed to enter the room and defile it; women also must not enter, lest they offend or startle the Shen Zhen (divine true persons, immortals and realized ones). This was the relevant ritual regulation of the time.

The clothes, footwear and so on of the Jing recipient must not be mixed in use with those of incompatible persons; daily activities such as sleeping, lying down, sitting and rising should also be distinguished from ordinary items and practices. For one to twenty-four violations, merits will be deducted and related cultivation halted for one year, after which one must again observe a purification fast and continue cultivation. If violations exceed the prescribed number, one will be arrested by the Four Bureaus, the offense reported to Yuqing (the heavenly realm of the Daoist honored deities), and one will be struck from the register and sent to Fengdu (the Daoist underworld). After seven years one will die, lose the Jing, and the ancestors of seven generations will also be subject to interrogation and punishment. Those who uphold the Jing should be cautious.

The lower rank of the Xuandu Nine True Illuminating Codes: Chapter on Redeeming Sins.

The first chapter of the Xuandu Lower Rank states that if later students find that their seven generations of ancestors (qizu)—that is, ancestors going back seven generations—or their parents committed in life the offenses described in the first chapter of the Xuandu Upper Rank and Middle Rank, the punishment they suffer is especially severe, and the burden of guilt congeals in the Nine Yin (jiuyin), the netherworld. The seven ancestors are thereby confronted by their enemies; through successive kalpas they endure imprisonment and torment in the underworld, and the calamity extends even to later generations. Their aggrieved souls remain detained in the netherworld, unable to find release.

When this occurs, one should, in a place of Taiyin (taiyin) where yin Qi (vital energy) is deeply concentrated, expose the body, let the hair hang unbound, and kowtow, confessing the offenses before the Nine Yin, and practice self-reproach continuously for three years. When the term is complete, prepare nine pairs of gold rings, one liang of blue-green silk, and one gold figurine, and cast them into the confluence of three rivers, thereby redeeming the offenses of the seven ancestors and delivering the imprisoned souls from suffering.

In the course of the ritual, a document must be written in cinnabar on a board of paulownia wood of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water), recording the year, month, and day, the practitioner’s native place and name, and stating that the seven ancestors, the parents, and even the practitioner themselves have committed the offenses of the first chapter of the Xuandu Upper Rank and Middle Rank, with the burden of guilt congealed in the Nine Yin. Now, in accordance with the Keyi (liturgy), nine pairs of gold rings and one gold figurine have been prepared to redeem the souls from the crime of undergoing cruel punishment. The document is thrown in as a petition, presenting the matter to the Water Official (shuiguan), the divine office in charge of the water palaces and the affairs of the dead, requesting that the burden of guilt be released, that the guilt be extinguished before the Three Officials (sanguan)—the Officials of Heaven, Earth, and Water—and that the souls ascend to the Nine Heavens.

The offerings and the wooden board are then bound with the blue-green silk and sunk into the water, weighted with a blue-green stone. As they sink, one faces north, raises the head, and recites the incantation: “Nine Lords of Taiyin, and the numinous officers who hold authority: I now set forth this matter, report it to the source of the rivers, and cast the petition into the Nine Sources, to deliver the seven mysterious ancestors (qixuan), the souls of seven generations of ancestors, that enmity may be dissolved, and that I may thereby attain immortality.”

When the ritual is complete, the punishments suffered by the seven ancestors are released; they may leave the palaces of the netherworld and ascend to the halls of blessing. The one who performs the rite may then begin to practice the precious scriptures. It is said that after nine years, true spirits will descend upon the person, enabling ascent to heaven together with the gods. This is an extremely solemn precept of the Mysterious Gate and must not be violated again.

The Second Chapter of the Lower Grade of Xuandu states that anyone wishing to cultivate the Dao of the Upper Perfected (the supreme path of true cultivation), if they have previously committed the sins listed in the Upper Grade or the Second Chapter of the Middle Grade, will find that the guilt accumulates and entangles, forming the sins of the Nine Yin that block the netherworld and implicate seven generations of ancestors, causing the deceased souls to be examined and to suffer unresolved hardship. One should first, beneath Taiyin (the divine bureau overseeing the netherworld), face north with hair unbound, kowtow to the Three Luminaries (the sun, moon, and stars) to confess the offenses, and for three consecutive years engage in self-reproach in order to eliminate the guilt in the netherworld and to release the implicated seven ancestors together with the suffering deceased souls.

After the three-year period is completed, one should prepare one jin of true cinnabar (vermilion used in ritual services), one writing knife, one liang of gold, and one golden figurine, and cast them into the confluence of the three rivers in order to redeem the grave sins of transgression, untie the knots of guilt bound by the Three Officials (the divine bureaus governing Heaven, Earth, and Water), and save the seven ancestors. The document is to be written with cinnabar on a piece of blue silk one chi in length, recording the year, month, and day, the commandery, county, and village, as well as the name and age, and stating: So-and-so, in the past ignorant of the regulations, violated the Mysterious Precepts (Daoist disciplinary codes), committed great crimes, and transgressed the prohibitions of the Upper Grade or Second Chapter of the Middle Grade of Xuandu, with the guilt knotted in Taiyin; now, in accordance with the Keyi (liturgy), offering one golden figurine, one jin of true cinnabar, and one writing knife to redeem one’s own sins, and casting the document to announce the charge, submitting in confession of guilt, requesting the Shen (spirits) to deliver and save, so that the sins dissolve in the Nine Rivers and the body attains longevity.

After writing, wrap the offerings and the document with blue silk thread, then attach a blue stone. Just before casting them in, face north, look upward, and pray: “Above there is Taiyin, who governs the Nine Shen Lords. I, so-and-so, today make this declaration, returning to report to the source of the rivers: I wish by this to redeem sins and untie knots, to deliver from nine kinds of calamities; let the resentful souls and the examined po-spirits each return to their original condition, let disasters be extinguished, that I may cultivate immortality and ascend.”

Once the ritual is completed, the sins of the Nine Yin can be resolved, and the souls of resentment and opposition can return to normal. Thereafter one may cultivate and receive the Shangqing Jing (scriptures) and methods; if one does not slacken for nine years, the True Shen (spirits) will descend and one will unite with the Shen (spirits). The Mysterious Precepts are extremely solemn and must not be violated again.

The third section of the Xuandu Lower Rank states that anyone cultivating the precious scriptures of Shangqing and the secret writings of Dongxuan, should they themselves commit the offenses listed in the third section of the Upper Rank or Middle Rank, will find their culpability congealing at the place of Taiyang. They will be seized by the Four Offices (the divine bureaus charged with examinations and records) and reported upward to Yuqing (the dwelling of exalted Daoist deities). Those who have committed such faults must cease their cultivation, restrain themselves, enter the quiet chamber to burn incense, and kowtow in confession. Facing north they knock the teeth ten times, then raise their heads and recite:

“The Great Mystery is profound and remote, rarely heard of in the world. Recklessly leaking the precious True Dao is to offend the Imperial Venerable. I willingly bear the culpability myself and respectfully state my repentance before the Numinous Gate. I earnestly request the High and Supreme Divine Spirits to deign to bestow mysterious grace, send down numinous response, and grant me the revelation of the natural Dao.”

After reciting they kowtow nine times. By thus confessing for three years and then observing a pure fast for thirty days they may resolve the charges of the Three Officials (Sanguan, the divine offices governing Heaven, Earth, and Water) above, lift the punishments of the Nine Yin (the sin examinations recorded in the yin offices), and thereafter continue cultivation. Cherishing this secret teaching and grace they will obtain numinous response and the revelation of the natural Dao. After reciting they kowtow nine times. By thus confessing for three years and then observing a pure fast for thirty days they may resolve the charges of the Three Officials, lift the punishments of the Nine Yin, and thereafter continue cultivation. Strictly observing the secret precepts and concentrating on cultivation and recitation, they may ultimately become flying immortals. This mysterious precept is especially severe and must not be violated again.

The fourth section of the Xuandu Lower Rank states that anyone studying the Way of the Highest Perfected, should they themselves commit the offenses listed in the fourth section of the Upper Rank or Middle Rank, will find their culpability congealing in the Nine Yin and will undergo suspended examination in Yuqing. Those who have committed such faults should light thirty-two lamps in the center of the courtyard at midnight in order to wash away filthy Qi and render inner and outer clear and bright; they then enter the quiet chamber to burn incense, face north and kowtow, confess their sins and acknowledge their faults, knock the teeth thirty-six times, raise their heads and pray, saying:

When the ways of the world decline, gloomy Yin Qi (vital energy) appears between heaven and earth, and filthy Qi arrives in waves, clashing with the pure and true Qi. Violating the precepts or going against good faith will plunge one into a state of sin. One should employ proper rites to confess and atone for faults, and light bright lamps to wash away the impurities. In this way calamities disperse from the realm of the Three Pure Ones (Sanqing), blessings fill the body and mind so that life flourishes, the sheltering influence of the Dao (the Way) spreads everywhere, and auspicious fortune has no end. After the ritual, kowtow nine more times. Practice in this manner for one year, then observe a pure fast for thirty days before continuing cultivation. Thereafter examine one’s conduct, strictly keep the precepts, diligently and single-mindedly contemplate the true Dao, and persist for nine years; one may then hope to ascend in broad daylight and reach the immortal realm.

The fifth chapter of the Xuandu Xiapin states: Anyone cultivating the Highest True Dao who has committed the sins listed in the fifth chapter of the Upper or Middle ranks will find those sins accumulating in Taiyin, with the penalty recorded in the Azure Palace. The offender should bathe in fragrant water, prepare lamp oil in the courtyard, and light twenty-four lamps for ninety days. Then enter a quiet chamber, face north, kowtow nine times, confess the sins committed, click the teeth twenty-four times, look upward and pray: “Heaven is Qian, Earth is Kun; the two forces of Yin-Yang of heaven and earth intermingle. Yin Qi mixes with the orthodox Qi, filthy Qi pervades the surroundings, damaging the Shen (spirits), exhausting treasures, and harming the practitioner’s ritual methods and cultivation dignity. I respectfully use bright lamps to shine upward upon the Mysterious Palace, dispersing the disasters within the Nine Yins so that blessings return to the orthodox Dao.” After the prayer, continue this ritual for ninety days. Upon completion observe a retreat fast of twenty-four days before resuming true practice. Thereafter always remain cautious and fearful, strictly following the precept codes and liturgical texts, so as to attain the Mysterious True realm and unite the physical form with the immortal Dao. The mysterious codes and precepts are especially important and must never be violated again.

The sixth article of the Lower Rank of the Mysterious Capital (Xuandu Xiapin) states that anyone who cultivates the Dao (the Way) of the Highest Perfected—the methods in Daoism that pursue advanced stages of cultivation—and who commits the offenses listed in the sixth article of the Upper or Middle Rank bears especially grave culpability. Such a person will be seized by the Four Directors, the divine offices that oversee investigation and the recording of transgressions, examined in Taiyin, the netherworld, and finally sentenced to the Dark Palace.

One who has committed such an offense should, beneath Taiyin, loosen the hair and kowtow, confess the guilt before Yuqing, Jade Clarity, the honored deities of Daoism and the immortal realm they inhabit, and request that the punishment of Taiyin be lifted. According to the prescriptions of Keyi (liturgy), the offender must take personal possessions and distribute them to the poor, prepare meals for one hundred people in order to aid the hungry and distressed, and continue this practice for ten years. Afterward the offender enters a quiet chamber, kowtows in self-reproach, faces north, clicks the teeth nine times, and looks upward to recite:

“Heaven is distant and earth is vast; the gates of the Nine Darknesses stand open. My body has entered the Gate of Blessing, yet my charges hang upon Yujing, the Jade Capital of the heavenly court. The net of sin suddenly binds me; I have come to the numinous field of the Mysterious Cavern. I scatter wealth to aid the poor and thereby dissolve the punishment of sin; I give grain to rescue the destitute. The offenses of Taiyin are extinguished, and blessings descend upon the ten directions. I cast aside old faults and practice new good; fortune and longevity endure.”

After the recitation the offender kowtows nine more times, and the rite is complete. This is an important method of the High and Supreme for extracting and eliminating offenses, recorded in the official liturgical codes. Practiced in this manner for ten years, accumulated past offenses and lingering investigations are all eliminated in Taiyin. After the rite of self-reproach has been performed for a full year, a fast of one hundred days must still be observed before cultivation may be resumed. To save oneself one must carefully abide by the laws and never offend again.

The seventh article of the Lower Rank of the Mysterious Capital states that anyone who cultivates the Dao of the Highest Perfected and who commits the offenses listed in the seventh article of the Upper or Middle Rank must spend one hundred days in repayment of the culpability before cultivation may be resumed. To save oneself one must carefully abide by the laws and never offend again.

The seventh article of the Lower Rank of the Mysterious Capital further states that anyone who cultivates the Dao of the Highest Perfected and who commits the offenses listed in the seventh article of the Upper or Middle Rank will have the culpability reported to Shangqing, Highest Clarity, the honored deities of Daoism and their immortal realm. The offender should prepare ten catties of incense and present it to fellow practitioners in ten places in order to extract and eliminate the offenses; this rite can reduce the punishment by one year. Afterward the offender enters a quiet chamber, burns incense, faces east, kowtows nine times, confesses the guilt before the Highest Perfected, clicks the teeth nine times, and looks upward to recite the incantation.

Note: The original text ends at the words “the incantation says,” and the following incantation is not appended.

The five Qi become intermingled and chaotic, so that the Qi of the Upper Perfected (Shangzhen, high-ranking true immortals) cannot be sufficient. The body is stained with turbid Qi, offending the Cavern Gate (Dongmen, the portal of immortal cultivation), damaging the viscera, shortening the lifespan, disturbing the Three Passes (sanguan, the bodily apertures of cultivation), and violating the precepts, thereby incurring punishment, with calamities continuing thereafter. Now I respectfully accept the penalty to atone, report to the Imperial Venerable, and beg for pardon, that from this day I may personally confess my sins, leave the dusty world, and descend to the mortal realm yet ascend to heaven as an immortal. This is finished.

This is to be continued for one year. Upon completion of the term, observe a purification fast of twenty-four days, then resume the practice of the transmitted methods, whereupon the True Spirit will descend.

This disciplinary regulation is of the utmost importance and must not be violated again.

The eighth section of the Lower Rank of the Mysterious Capital (Xuandu Xiapin) states: Those who cultivate the Way of the Upper Perfected, should they commit the offenses listed in the eighth section of the Upper and Middle Ranks, will be seized by the Supervisory Officers (jiansi, the divine officials charged with inspection and assessment) and sentenced before the Three Pure Ones (Sanqing). They ought then to light lamps in the center of the courtyard using one hu of clear oil; the number of lamps may be decided according to one’s own judgment, but one must wait until the oil is entirely consumed. Ten jin of incense should also be prepared and presented to the master who transmitted the scriptures and methods, in order to expunge the faults.

When three years have elapsed, enter the quiet chamber (jingshi), burn incense, face north and kowtow nine times, confess and repent the sins before the scripture, then knock the teeth twelve times and recite the following incantation:

“The true immortals of heaven are lofty, distant, and clear; their mysterious radiance shines downward. Relying upon the blessings accumulated in former lives, I have been able to read the true Jing; yet not having received the transmission of the mysterious precepts, I am deficient in heavenly numen, have gone against the True Dao and betrayed sincerity, and have fallen into the realm of nether darkness. I must severely reproach myself and report this to Shangqing (Highest Clarity). From this day forward I shall cleanse my former body and mind, practice the Way of Mysterious Perfection, and unite with the Dao.” This is finished.

After the three-year period, a further fast of ninety days is required. If one has already received transmission from a master, one may then cultivate according to the methods; if not yet transmitted, one should sincerely go to the teacher to request the scriptures and methods. By cultivating in accordance with the disciplinary code, one may ascend and become an immortal. This mysterious regulation is especially important and must not be violated again.

The ninth section of the Lower Rank of the Mysterious Capital (Xuandu Xiapin) states: Those who cultivate the Way of the Upper Perfected, should they commit the offenses listed in the ninth section of the Upper and Middle Ranks, the guilt will congeal in the Nine Yin (jiuyin, the depths of the netherworld) and they will be examined and punished in Yuqing (Jade Clarity). The offender should light seven lamps in front of the hall, enter the quiet chamber, kowtow in confession before the scripture, knock the teeth twenty-four times, and then recite the incantation:

The jade radiance shines, its brilliance ascending to Qingwei Heaven (Shangqing). If someone holds and offers the precious Jing (scripture) yet fails to honor the Nine Chapters with ritual respect, karmic offenses congeal in the Nine Yin and undergo examination and punishment in Yuqing. One who has committed this transgression should light seven lamps before the hall, enter the chamber to kowtow, confess the fault before the Jing, click the teeth twenty-four times, and recite the following incantation:

“The jade radiance shines, its brilliance ascending to Shangqing. I hold and offer the precious Jing yet have not honored it according to ritual propriety, thereby offending the precious Jing. I fear the Four Offices (the divine bureaus charged with examination) will record my sins in the Purple Court (the heavenly palace). I cautiously observe fasting and purification, respectfully hold and maintain it, looking upward in hope that the true spirits will descend with compassion, dissolve the sins and remit the penalties. I respectfully follow the Xuan Ke (Mysterious Regulations, the secret precepts of Daoism), wishing forever to preserve the original Zhen (primordial true nature).”

After reciting this, one observes such fasting and purification for one year; thereafter one must further observe it for twenty-four days before resuming cultivation and practice of the received Jing methods. The Xuan Ke is especially solemn; one should understand this oneself with caution and must not offend again.

The foregoing is the Taixuan Jiuzhen Mingke, divided into three grades and twenty-seven articles. It originates from the Palace of the Supreme Numinous Capital of the Most High, a Jing that the Most High ordinarily treasures in secret and never proclaims to the world. Now it has been copied and its essential secrets selected for transmission to later sages, to assist in elucidating the Three Marvels (the three mysterious methods venerated in Daoism), taking the Dayou Suling Jing as its title. If a person whose destiny accords with the immortal Dao obtains this text, they may practice according to it in order to uproot sins, dissolve culpability, resolve karmic enmities, and straighten out disorder. The Seven Mysteries (the ancestral kin of previous lives who have affinity with the practitioner) will dissipate; after three years the true spirits will appear, unite with the practitioner, and together ascend into the Nine Heavens. If one carelessly leaks the Xuan Ke, the culpability incurred is the same as that stated above. One should treasure it in secret and practice it with caution.

The Xuandu Jiuzhen Pian states: The contents listed in the Jing catalog belong to the Jiuzhen Sanpin Ke. When later sage emperors and lords first receive and wear this Jing, they receive it from the Taishang Daojun. The Most High transmits the Jing according to the three-grade Mingke, to assist the wondrous secret methods of the Three Treasures; these methods should be secretly treasured and cautiously practiced.

The Xuandu Jiuzhen Pian states that the titles of transmitted scriptures listed in the Jiuzhen Sanpin Ke were all originally conferred by the Taishang Daojun upon the Latter Sage Emperor Lord when he first received and wore the scriptures. The scriptures transmitted by the Taishang Daojun originate from the Sanpin Mingke and serve to assist the Three Treasures Marvelous Texts and the Shangzhen Dao Jing. Regulations for the practice and use of the scriptures, such as the thirty-one volumes of scriptures, other separately listed items, and the ritual procedures of various classics, are all collected in the Siji Mingke.

The Jiuzhen Sanpin places the Three Pristine Upper Chapters in the palaces of the Nine Emperors. The Siji Mingke is administered by the Four Bureau Officials, who investigate and punish various prohibited acts. The Taizhen Mingke was received by the Great Emperor Lord and contains the mysterious chapters of the Primordial Heavenly King together with the ritual norms of the Upper Perfected. Its laws are secretly stored above the Nine Heavens; the Great Emperor Lord entrusted the precepts to the officials of the Upper Perfected, and they do not circulate in the world. The Jiuzhen Mingke restrains later students, while the Siji Mingke oversees affairs in the four directions. Their principles are profound and interconnected; without golden characters and jade names they cannot be known. Those who obtain this scripture need study nothing else and will naturally attain accomplishment.

The codes and precepts serve to prohibit transgression. Seeing the codes and precepts, one knows to reform; having reformed, one does not fail Heaven and Earth. Not failing Heaven and Earth, one accords with the natural Dao (the Way); according with the natural Dao, one may hope to rise as a True Immortal. Cultivating without relying on the codes and precepts only takes one farther from immortality.

The Xuandu Jiuzhen Pian states that those of steadfast aspiration whose names are recorded in the Mysterious Palace (Xuangong, the palaces of Heaven), if they wish to receive the Mingke independently, must first become familiar with the prohibitions and precepts of heavenly law and only then receive the scriptures. If it is verified that the person possesses the foundation for cultivating the Dao, it is also permissible to perform the oath first and then transmit the scriptures.

The Xuandu Jiuzhen Pian further states that the tokens employed in making the oath are all to be prepared in the numbers prescribed by the Sanqi Baojing, and the term of the covenant follows the same prescription. Scriptures must not be transmitted rashly to those who are unqualified, nor may the mysterious scriptures be divulged. Violation of the codes and precepts brings punishment by ghost officials after death, while seven generations of ancestors and parents suffer the pains of knife-mountains and sword-trees through ten thousand kalpas without remission. Every breach of the codes and precepts is judged according to the letter of the codes. Both transmitter and recipient are bound by these prohibitions, and those who cultivate must be most cautious.

The Xuandu Jiuzhen Pian (Chapter of the Nine Perfected of the Mysterious Capital) states: Anyone who has received superior methods yet fails to observe the Mingke (the explicit regulations concerning cultivation methods and precepts), violating or neglecting the heavenly prohibitions, will cause their ancestors of seven generations to suffer together, and they themselves will also be held accountable.

If one already knows the fault and expresses repentance, but still commits further offenses through one's own actions, the punishment will be heavier than before. This shows that this person's fate is not compatible with the Dao (the Way) of cultivation, the physical form is contrary to the True Dao, and the hun and po souls are ranked with the ghostly beings. Therefore, one may not repent again, nor resume the cultivation of the true Jing (scriptures).

I now specially explain these precepts so that those who have not yet understood may gain some enlightenment. Since the precepts are already known yet still violated, what can one hope for? Those who practice these methods should treat them with caution.

— Praise by Tai Dijun

The creative transformations of Yuanshi remain obscure and difficult to fathom, as remote and fleeting as morning dew that vanishes. Above the Great Silence of Empty Mystery, heaven and earth open in brightness, and Yin-Yang are thereby distinguished. Jing (essence) and Qi (vital energy) condense and gather, embracing the void; through transformation they take form, gestating a realm of empty subtlety. Jing and Qi are held within, Shen (spirit) concealed in its depths; suddenly, from the darkness, a clear heavenly light is opened.

Only then does one comprehend that worries and troubles hasten the span of human life; as the turns of fortune alternate, one must return to the Heavenly River (the celestial realm). I walk at ease through the empty void, circling in ritual worship of Yujing (the immortal capital of the heavenly realm according to Daoism), bowing my head in return toward the Great Silence of Empty Mystery above.

I bow my head in return toward the Great Nonbeing (the primordial realm of emptiness spoken of in Daoism), traveling upon the wind and sending forth wondrous spiritual fragrance. In the interval of looking up and down I come to the halls of the emperor, floating lightly as I fly with the void. Marvelous songs produce uncommon tones, chanting the stanzas of the Supreme True. The songs circulate through the worlds in all four directions, pervading the boundless Ten Heavens (the heavenly realms of Daoism).

Langtai manifests in the darkness, divine lamps emit extraordinary light. Flowers in the jade groves gleam and sparkle, illuminating the halls of precious jade. Natural smoke arises of itself in the void, rising thickly to protect the mysterious laws. The host of true immortals, draped in the clouds of heaven, offer praise for this; jeweled canopies are lifted high upon the wind. Immortals walk upon the emptiness, singing songs of ethereal emptiness, and with wondrous singing they exalt the Great Dao (the Way).

The creative work of the Great Dao flourishes and grows abundant, and the custom of cultivating the Dao likewise prospers. One accumulates learning without cease, gaining insights as the sun and moon advance; when merit and virtue reach completion, one enters the Great Vehicle (referring here to a higher level of the path of cultivation). Blessings and auspiciousness extend to all living beings, and the ancestors of seven generations are likewise enabled to ascend.

I put the carriage in order and climb Mount Taihua; I turn the bridle and leave behind the lofty immortal lodges in the distant clouds. Spiritual winds stir the empty hollows, fragrant blossoms scatter upon the smoke. I worship at ease the halls of the immortal spirits, and the people one after another set foot upon the mysterious Heavenly River. I chant in a clear voice and open my heart wide; I deliver and save from the deep-rooted karma of former times that is hard to unbind. The Five Sufferings (the five kinds of hardship spoken of in Daoism) are at once dissolved, and fair De (Virtue/Power) flows and spreads, pouring into all sentient beings.

The bright immortal palaces stand high among the cloud-nets, flying rosy clouds like wings escort the wondrous carriages. They support and lead the traceless true immortals, entering deeply into the Great Void. Riding the emptiness they recite the Jade Chapters (Daoist scriptures), chanting at leisure the Feathered Writings (sacred documents of Daoism). The heart is vast and broad, with nothing that cannot be reached; all receive leftover blessings.

Heavenly Emperor Lord's Praise

The supreme Great Dao is born from empty stillness; mysterious sounds respond to one another in the dark obscurity. The Three Truths (the three true deities of Daoism) originally return together to the one Truth. Entering deeply into the Great Void, they recite the Jade Chapters while riding the emptiness, chanting at leisure the Feathered Writings. The heart is vast and broad, with nothing left unpervaded; all receive leftover blessings.

Heavenly Emperor Lord's Praise

The supreme Dao (the Way) arises from emptiness and stillness; mysterious resonances call to one another amid the formless. The Three True Ones originally issue together from the root of the Primordial One, yet after Qi (vital energy) transforms and circulates, they display different patterns. The Wheel of the Law turns in the formless, and visions of pure emptiness drift and flow. Concentrating Shen (spirit) produces writings without deliberate thought; gathering Qi and bringing it together, one corresponds with the mysterious talismanic covenant. Numinous songs issue from the void; people chant them and wander amid the pacing of the void.

Mysterious transformations originally leave no traces; once traces appear, they become the ancestral foundation of the Daoist methods. Thus one roams above the Nine Heavens, halts the carriage in the Six Ling Palaces, welcomes and escorts the exalted Perfected and honored guests, returning together to my Chamber of Pure Spirit. The Great Dao communicates through emptiness and stillness; numinous songs arise from the vast emptiness of space. Form and spirit respond in the courtyard of utmost stillness; when the mind’s thought unites with the chanting, one communicates with the subtle and hidden realm.

Cloud-light veils the morning glow; sunlight pauses, sheltering the Jade Capital. The mysterious dragon needs no driving, treading emptiness and soaring in the soughing pure breeze. Stretching forth a hand to part the Seven-Jewel Blossoms, the numinous wind scatters wondrous fragrance. Marvelous tones flow naturally from the breast, brightly opening the Jade Chapters. The myriad breaths blend into the Primordial One and ultimately all return to the root of the Three Mysteries.

Riding the heavens, one does not feel how high the sky is; gazing into the distance, the realm of the Nine Mysteries stretches vast and boundless. In the beating of wings, the heart contemplates riding the mysterious Qi, hoping to ascend the heights wreathed in evening clouds. Gathering the mind’s thought, one prays to the spirits seeking response, hoping to meet the Jade Perfected. The Heavenly River is clear yet hazy; auspicious clouds drift and swirl. The Three True Ones soar into the air, driving the carriage reins, swiftly hastening toward Purple Tenuity. With bright songs they guide later practitioners, so that all may ride the cloud-light and ascend, departing from the Three Paths (the realms of suffering spoken of in Daoism), far from the sorrows of the beings of the Nine Mysteries.

Hymn in Praise of the Lord Emperor of Grand Tenuity

The Grand True One (a Daoist honored deity) is born from the realm of the empty cavern; a net of jasper and jade illuminates the Treasure Terrace. The Heavenly River is clear yet hazy; auspicious clouds drift and swirl. The Three True Ones soar into the air, driving the carriage reins, swiftly hastening toward Purple Tenuity. With bright songs they guide later practitioners, so that all may ride the cloud-light and ascend, departing from the sufferings of the Three Paths, far from the sorrows of the beings of the Nine Mysteries.

Taizhen, the Supreme True Immortal, manifests from the empty void, a net of agate-like jade illuminating the precious terrace. The assembled immortals encircle the Jade Capital (Yujing, palaces of the immortal realm) in homage, chanting in unison verses of profound mystery. They revolve back and forth through the deep and traceless realm, their songs of emptiness and stillness corresponding to the appointed times in the obscure darkness. Practitioners thereby deliver themselves and ascend into the heavenly realms; reciting the scriptures accumulates the foundations of blessed merit.

The immortals harness their carriages and proceed to the Hall of Supreme Rosy Clouds, gathering at times for banquets upon the scenic clouds. They drift boundlessly without limit, entering one after another through the mysterious gate. When the mind is at ease, the Dao (the Way) flows unimpeded; when the inner heart is condensed and refined like an elixir, the resolve grows firmer still. Continuously accumulating learning, cultivation is renewed day by day, and thus they chant this Pure Numinous Text (Suling Wen, a Daoist scripture). The Eight Sceneries (Bajing, eight luminous spectacles of the immortal realm) convey the heavenly carriages, while among the soaring clouds dark banners unfurl in splendor. Plain-hued carriage canopies swirl with the wind, and the immortals enter in silence the Purple Clarity (Ziqing, the lofty empty heavenly realm). They praise the myriad Perfected Ones with exquisite hymns, as jade-like crisp bells ring without cease. Opening the Registers of the Nine Yin (Jiuyinji, name-lists of the netherworld), they deliver themselves and return to the Southern Court (Nanting, courtyard of the immortal palaces). Blessings and felicity spread to all sentient beings, and mysterious transformations cause all things to flourish.

Purity and stillness form the root of the mysterious Great Dao, and bright radiance illuminates the vast emptiness. Subtle transformations arise from silence; through concentrated visualization of the Palaces of the Three Su (Sansugong, heavenly palaces in Daoist tradition), they gradually become manifest. As mental concentration accumulates and penetrates the deep, empty, and remote realms, one gradually attains the Ultimate Dao. Striking and chanting cause the sounds to echo in the stillness; the numinous songs flourish everywhere. Cinnabar-red radiance shines upon the Cloud Court, and purple mists illuminate the Jade Grove. Flowers like the Seven Treasures bloom in brilliance, and the numinous music sparkles delightfully. The notes of gong, shang, and the others naturally harmonize, and the subtle meaning is grasped in the heart. Chanting the mysterious songs is to sow seeds in the field of merit; with a vast compassionate heart, one universally delivers boundless sentient beings.

The Later Sage: Cinnabar-red radiance shines upon the Cloud Court, and purple mists illuminate the Jade Grove. Flowers like the Seven Treasures bloom in brilliance, and the numinous music sparkles delightfully. The notes of gong, shang, and the others naturally harmonize, and the subtle meaning is grasped in the heart. Chanting the mysterious songs is to sow seeds in the field of merit; with a vast compassionate heart, one universally delivers boundless sentient beings.

Praise offered by the Later Sage, Imperial Lord of the Golden Palace.

The Primordial Heaven (the original heaven of the creation of all things as described in Daoism) is vast and profound, the three scenes of Heaven, Earth, and Humanity blending into a mysterious unity. The Orthodox Dao (the Way) quietly arises, and the Great Vehicle of the Dao is vast and transcendent. The Six Qi (vital energy) constituting the operations of Heaven and Earth return to the orthodox court, ultimately gathering in the Niwan Palace (the divine chamber in the head as described in Daoism). They enter and exit the Imperial Hall, their Jing (essence) illuminating the cloudy heavens, the sun and the moon; circulating in their course, they return to the Heavenly River, subtly riding amid the mysterious Seven Qi.

The perfect radiance illuminates the bright pearl, the two scenes of sun and moon mutually shining with the true light. The numinous brilliance opens the assembly of the new moon, and mysterious celestial phenomena converge at Fusang (the legendary place of sunrise). The salvific powers in the netherworld mutually respond, allowing Yin Qi to penetrate the mysterious eight directions of the remote wilderness. If one can absorb this Jing, one can long command the mysterious principles, freely roaming in the Terrace of Nine Mysteries (a Daoist immortal realm) and resting in the vicinity of Feather Mountain in the west.

Divine beasts cry in the Jade Hall, flying phoenixes interweaving and circling. Songs naturally arise in the void, Perfected Ones singing in response to the rhythm. The transformed body arrives at the lofty courtyard, following the fragrance to sing a clear and lofty song. Establishing merit and cultivating the field of blessings (a metaphor for accumulating good deeds) enables one to deliver later generations of relatives from suffering. The souls of seven generations of ancestors can leave the palaces of the netherworld, so that escaping hardship is no longer difficult.

Flying across the empyrean, treading high ridges, spreading wings toward the Eastern Flower Palace (the eastern immortal realm). Wind and clouds sing in harmony in the void, jade-like clear sounds drifting through the Jade Hall. Perfected Ones chant ethereal songs, the wondrous sounds spreading far and resounding through the Cloud Chambers. It unlocks my naturally unhindered bosom, accomplishing the merits accumulated through many kalpas.

Long whistling above the Nine Mysteries, clearly gazing at Kongtong (the mysterious and distant realm as described in Daoism). The dragon's roar spreads through the quiet mansions, the phoenix's cry echoing through the Hall of the Grand Empyrean. The songs in the void have no lingering aftertaste, the mournful music dispersing with the wind. Whoever can comprehend this chapter of the Jing (scripture/classic) should carefully recite the Hymn of the Pure Numen, thereby dissolving the faults of the Nine Yin and delivering the seven generations of ancestors from the sufferings they have endured.

The Taiji Zhenren (Perfected One of the Supreme Ultimate) said: The Taishang Suling Dongxuan Miaojing is a numinous and wondrous jing (scripture) that came into being together with Yuanshi Tianzun. After the jing was preserved, the assembled Zhenren approached the throne, burned incense and paid homage to the jing, then circumambulated it while reciting these twenty-one chapters, thereby offering celebratory homage to the Divine Court (the palatial court where the spirits reside).

The recitation of the jing was clear and stirring, penetrating throughout the Nine Heavens; its meaning was profound and subtle, with wondrous principles interconnecting. Reciting it once caused the myriad Shen (spirits) to open their numinous illumination; through long-term dedicated study and practice, one could unite with the Heavenly Emperor in the true Dao (the Way), dissolve the heavy grievances and karmic debts from previous lives, deliver the hidden souls of seven generations of ancestors so they leave the dark realms, relieve the deceased souls of the five sufferings they endure, and enable one’s own transcendence and ascent to heaven. This numinous and wondrous jing is indeed profound and marvelous.

“Qixuan” refers to seven generations of ancestors.