《太上洞房内经注》

The Dao (the Way) can be learned, but it is indeed difficult to deeply experience its subtle mysteries; the immortal Dao can be pursued, but it is truly not easy to bring Jing (essence) and Qi (vital energy) to pure oneness; Zhenren (Perfected Persons, those who have succeeded in cultivation) can be seen, but cultivating the mind’s resolve and temperament is extremely difficult; Jade Maidens (goddesses in the scriptures or those who serve the divine Perfected) can be commanded, but achieving purity, bodily cleanliness, and stillness is even more difficult.

Therefore, the Basu lists sincere and single-minded contemplation as the foremost; the Miyan takes the Dao of the Nine Zhenren as its inner Jing (scripture); wondrous methods of cultivation regard sincere visualization as the deepest; the Fantong takes thorough awakening to the true Dao as the spiritually efficacious attainment; the Dadong venerates the exalted Dao as the Primordial Beginning; the cultivation of the Great Elixir takes “Ci Yi San Su” as its inner essential. Lord Lao (Laojun) honors naturalness, the Most High (Taishang) takes Wuying (a Daoist deity) as the spirit of clarity, Huanglao takes the mind’s resolve and temperament as the Dao, and Baiyuan (a Daoist deity) takes purity, cleanliness, and stillness as the correct Dao. Zhenren seek one another through matching aspirations, while the essential secret of seeking immortality lies in sincere communion, by which one accomplishes the Dao. These are all precious methods of the Dao, and you should contemplate them mindfully and practice them. If the mind’s thoughts cannot commune, the Dao will not descend; if the refined thought is not subtle and penetrating, one will be far from the true Dao.

Do not harm life, do not indulge in unchaste desires; do not attempt to cultivate the Dao in a drunken delusion, do not seek life through deviant methods; do not regard glory and official salary as a means of advancement, do not take ghosts and demons for spirits; do not treat money as treasure, do not become infatuated with beautiful adornments; do not take worldly pleasures as true happiness, do not let sounds in the ear stir the Shen (spirit), do not regard the filthy as clean, and do not let the body lose its Jing purity. There are many other things people ought not to do. When cultivating the Dongfang (the inner divine chamber and place of visualization mentioned in the scriptures), one must carefully observe these taboos.

Few people are born knowing the Dao; only through continuous practice and study can one gradually advance. Laozi said, “When the superior person hears the Dao, he diligently puts it into practice.” These words are truly credible. The Dadong is a true Jing (scripture) because it seeks the utmost purity; subtle visualization is said to be difficult because guarding the Dongfang is not easy. If one can penetrate the subtle, mysterious, and remote realm, commune with the divine Perfected through sincere visualization, and visualize seeing Wuying (a Daoist deity), the Dao of the Zhenren is accomplished.

The Laozi Waijing says, “The essential marvel of long life lies in the essentials of the chamber.” If, while in the Dongfang, you can see Lord Baiyuan on the right, you can become an immortal; if you see Lord Huanglao in the center, you can live for ten thousand years; if you see Lord Wuying on the left, you have reached the most profound realm of cultivating the Perfected. When the three divine lords all appear, you can ascend to heaven in broad daylight, wearing the flowing bells and tiger tallies (Daoist Fulu, talismans and registers, kinds of ritual instruments), and roam Shangqing (Highest Clarity, the Qingwei heavenly realm spoken of in Daoism). However, worldly people must have corresponding De (Virtue) for their names to be entered in the immortal registers; without such De, do not hope to become an immortal.

The first type of person is born with signs of becoming an immortal. These include having one’s name listed in the Golden Register, which symbolizes the immortal registry; possessing a white register in the Tai Xuan Palace, the immortal palace of which Daoism speaks; bearing a mark in the shape of the character “great” on the left hand; having a cyan imprint on the back shaped like the He Kui star; displaying seven-star shaped imprints on the body; having purple light at the crown of the head capable of illuminating one’s own body; walking with a gait like a crane or a dragon, with interconnected patterned marks on the body; possessing a heart with nine orifices and cyan acupoints beneath the lungs; emitting five-colored Qi (vital energy) from the head that connects upward to successive layers of cloud Qi; and having a voice like jade chiming and gold ringing, with purple Qi issuing from the mouth. Those born with these signs need not further study the arts of the Dao (the Way) and will certainly become immortals.

Next, some people are not born into a situation of certain death. After them come those whose bones carry a cyan hue; then those whose conduct surpasses that of the ancients; then those whose De (Virtue/Power) equals that of the worthies. There are also those who single-mindedly pursue the Great Dao, concentrating on its profound and subtle principles, secretly accumulating De and performing good deeds, never acting contrary to the Dao. Still others have aspirations and character that are pure, upright, and harmonious; they are innately kind, gentle, honest, benevolent, and generous, and the good thoughts they hold in their hearts will surely meet with response. Such people, by studying the arts of the Dao, can likewise attain the realm of immortality.

Further, if one’s ancestors widely bestowed kindness and cultivated De for seven successive generations, maintained meritorious dealings with the Three Officials (the Heaven, Earth, and Water Officials revered in Daoism), and never violated human feelings or the will of the spirits, and if the person themselves is diligent in cultivating the Dao, they may regain the opportunity to become immortal. There are also those whose ancestors were listed in the immortal registry, and who themselves, while seeking immortality, accumulated great merit for the Three Officials and performed three hundred good deeds; such people too may become immortals.

Apart from these cases, even if one’s talent and wisdom are profound and one’s intelligence outstanding, surpassing ordinary people, without the above conditions it is hard to hope for immortality no matter how arduously one cultivates. In sum, those born with immortal bones and listed in the immortal registry will certainly possess the aspiration to seek immortality.

Now I transmit to you the methods of the Dao that I myself have received. You must be cautious and not pass them on to unsuitable persons. Formerly there was a man named Su Zixuan, a foreigner skilled in cultivating the Three Ones—a Daoist method of visualizing the three spirit-truths within the body and unifying them—who later became an immortal of the Central Peak. In the past I wholeheartedly loved the Dao and once met him. He bestowed upon me divine zhi, transmitted to me the immortal Dao, and further imparted to me the true secrets and inner writings of Lord Lao’s Huangting Waijing (Yellow Court Outer Scripture). I honored and practiced these methods of the Dao and at last became a Perfected Person. Now you too are studying the Dao, so I have written these contents down to transmit to you; you should cultivate in accordance with them.

The method of cultivating visualization of Baiyuan Jun of the Cavern Chamber (Dongfang Baiyuan Jun)—that is, visualizing Baiyuan Jun, the luminous Shen (spirit) of the Cavern Chamber within the human body—is usually performed at sunrise, when the sky has just grown light. One stands facing east, makes two bows, closes the eyes and turns the gaze inward in visualization, then holds the breath and swallows the saliva one hundred and twenty times. After completing this, one visualizes the form of the Great Deity of the Crimson Palace within the Jade Chamber and beholds Baiyuan Jun. This is practiced morning and evening as the regular method.

On every Jiazi day, at midnight when Yang Qi (vital energy) first arises, one unbinds the hair, applies powder, joins the hands and rests them upon the knees, ingests Qi and swallows the saliva one hundred and forty times. One then calls the name of the Jade Chamber deity. While calling, if one feels as if someone is responding, or hears the sound of reciting Jing (scriptures), this is taken to mean that the spirits have given a response. One then rubs the eyes with both hands fourteen times and stops.

The key points of the practice are that clothing and bedding must be kept clean and one must carefully prevent Yin Qi from drawing near; a secluded room should be chosen so that the ears hear no outer sounds, the eyes see no outer sights, and the mind holds no distracting thoughts. Only when the body is still and the spirit at peace does one begin to practice. If one is among many people, seen by others, or witnesses scenes of grief or fright, the taboos of the deities are violated; visualization then becomes difficult to elicit a response, and the method will not succeed.

I therefore bowed again and respectfully carried out this method. After visualizing the Cavern Chamber for five years, body and mind were indeed quiet and peaceful. Thereafter, during practice, I beheld Baiyuan Jun on the right side of the chamber, clad in dragon-patterned robes with a tiger-patterned sash at the waist, seated upright on the right of the room. I secretly rejoiced in my heart, knowing the practice would certainly succeed. Later I traveled the famous mountains of the Five Sacred Peaks throughout the realm and received from the mouths of various immortals orally transmitted Daoist formulas totaling more than five hundred and seventy items, which I shall gradually transmit to you in the future. You must practice them in secret and carefully transmit them to suitable persons.

I once climbed Mount Song, the Central Marchmount. Setting out from Dongting, I entered the cavern gate and encountered Huang Laojun. I kowtowed and bowed twice, then addressed him, saying:

“I am merely a mortal dwelling in this turbid world, stained by the filthy Qi (vital energy) of the dusty realm. Since the age of seventy, my heart has constantly yearned for the Great Dao (the Way), and I have resolved to seek immortality. The true Great Dao is mysterious and profound. Although I have traveled throughout the Five Marchmounts and climbed famous mountains, and have even met immortals and received mysterious secret instructions, I have never been able to transform the dullness and defilement of my own being, and thus have had no opportunity to become an immortal swiftly. Now, having received the gracious light of Heaven, I have been able to behold a Perfected One in person and receive the numinous radiance. I earnestly beg you to take pity on me and grant me the secret methods of the immortals.”

Huang Laojun asked, “Have you visualized the Cavern Chamber (Dongfang, the dwelling place of the deities within the human body) and seen Baiyuan Jun, the Lord of White Prime?”

I came forward, knelt at length, and replied, “I have indeed seen Baiyuan Jun.”

Huang Laojun said, “Your cultivation is not yet complete. First continue your travels and receive the secret instructions of the various Perfected Ones. When the time comes, I shall transmit to you the supreme Daoist Jing (scriptures).”

I kowtowed once more, requesting to run errands in his service and attend upon his dragon carriage. Huang Laojun said, “Your immortal register is already recorded in the Golden Registers and Jade Names; in the future you will surely become a Perfected One, so what is there to worry about? Since you have already seen Baiyuan Jun, the foundation needed for immortality is already in place. If you wish to become a Perfected One, you must still visualize Wuying Jun, the Lord of Non-Florescence; once you see Wuying Jun, the True Dao will have been accomplished. Continue your visualization; there is no need to undergo further trials.”

I further requested transmission of the Cavern Chamber scripture-instructions and the Inner Chapters of the Great Lord. Huang Laojun said, “Within the Cavern Chamber, inside the Qi of utmost Jing (essence), there is a Great Deity who cannot be called by name; this is what you ought to receive. Withdraw and observe a purification fast, then come again, and I shall transmit it to you.”

I bowed in thanks and accepted the command. After withdrawing, I observed a purification fast on Mount Shaoshi for three months, then climbed Mount Taishi once more, entered the cavern gate, and again beheld Huang Laojun. Huang Laojun said, “Now I transmit to you the Inner Scripture of the Cavern Chamber. Visualize this deity: regularly at midnight, close your eyes and sit in stillness, concentrating your mind in silent recitation of this Jing. In this way you will suddenly behold the Great Deity, who is none other than Wuying Jun.”

I bowed in thanks, received the teaching, and practiced accordingly. After twenty-seven years I finally saw Wuying Jun, and once more visualized and beheld Huang Laojun. Huang Laojun transmitted to me the Perfected Scripture of the Great Cavern (Dadong Zhenjing). Thereafter I mounted the clouds and rode a dragon, ascending to immortality in broad daylight.

This Jing is extremely secret. Now I transmit it to you; you must be cautious and not pass it on to those who are unsuited.

The Huanglao Lord is the Dao (the Way) Lord who dwells in the center. The Cloud Court Palace, Cloud Court Cavern Chamber, and Spirit Gate that he governs all lie in the center, and the divine office he occupies is named Botao; this is what is called “the Dao of the Great Lord.”

In heaven there is a sacred palace named the Great Mysterious Cinnabar Numen. It is the palace where the Heavenly Emperor resides, also called the Grand Tenuity, Purple Palace, Cinnabar Terrace, or Numinous Palace. The human body likewise has corresponding cavern chambers (the divine rooms within the body). When setting forth the inner essentials of the Purple Chamber (another name for the cavern chamber), one first speaks of the Purple Palace Cinnabar Numen because it symbolizes the abode of the Heavenly Emperor.

In heaven there are magnificent palaces named the Jade Chamber and Cloud Court. The Cloud Court is the dwelling of the Central Huanglao Lord; in the human body it corresponds to the center of the cavern chamber. The Jade Chamber is the cavern chamber itself, also called the Purple Chamber, Crimson Palace, or Hall of Light. Above it stands a floral canopy, with palaces arrayed to the east and west that communicate with left and right, situated within the Yellow Court.

The cavern chamber connects with Kunlun and occupies a lofty yet stable position. Here Kunlun refers to the human head; because the Purple Chamber communicates with the head, it is both high and deep. The scripture further employs heavenly palaces such as Kunlun, the Mysterious Garden, and the Yellow Chamber to analogize the divine rooms within the human body. At this point the discussion turns to the Purple Chamber and therefore first mentions the head.

Within the cavern chamber stand a Golden Hall and Jade City that reach all the numinous palaces and are bathed in mysterious and wondrous radiance. The Jing (essence) and Qi (vital energy) of the cavern chamber dwell amid cloudy vapors; it is the residence of the Three Immortal Elders.

The form of the cavern chamber is square yet rounded and harmonious, occupying a space of three cun; inside it are palaces adorned with gold and jade. The original text does not further explain the precise location or scale indicated by “three cun.”

The Yellow Watchtower and Purple Door constitute the utmost mysterious Jing (the Yellow Watchtower and Purple Door are the palace gates and portals within the cavern chamber; “mysterious Jing” refers to the profound and subtle Jing-Qi).

The Purple Chamber (a divine chamber within the human body, also known as the Cavern Chamber) contains the Yellow Watchtower (a yellow palace gate), connecting on both sides to the Yellow Court (a divine chamber within the human body). At the center is the Purple Portal. The Purple Portal is also called the Cloud Court, and the Yellow Elder Lord (a revered Daoist deity) dwells within it. Inside the Purple Portal it is profound and subtle, reaching the utmost extreme.

On the left it connects to the Azure Palace, and on the right to the Haoqing Mansion.

On the left is the Azure Mansion, the dwelling of the Azure Youth; on the right is the Haoqing Mansion, the dwelling of the White Plain Jade Maiden. In visualization, if one conceives of these left and right places as vast, the Azure Youth can transform into the Nine Elder Lords; if one conceives of them as subtle, the White Plain Jade Maiden becomes the Western Clarity Mother. These are alternative names for the spirits in the two eyes. Visualizing them day and night enables one to attain the Dao (the Way) and become an immortal.

Therein is a Great True Spirit, of the highest nobility, which cannot be named in words.

This indicates that a great spirit resides within the Cavern Chamber. Utterly true and subtle: the left is Lord Wuying, also known as Lord of Original Essence or the Divine Young Lord; the right is Lord Baiyuan, also known as Lord of Cavern Yang. They are the supreme great spirits of the Jade Chamber. The practitioner who concentrates on visualizing them can accomplish the true Dao.

Who are their parents? They arise naturally from the void.

This refers to the Imperial Essence Original Element Great Dao Lord. He has no parents and exists in undivided solitude, having been generated even before the Great Void (the undifferentiated void state of the cosmos). Visualize this great spirit of the Jade Chamber day and night without slackening; with concentrated visualization, the true Dao is accomplished.

He wears a floral crown, rides a purple divine canopy, and is adorned with flowing gold bells.

Lord Wuying wears a Supporting Floral Crown, rides a purple divine canopy, and wears flowing gold bells. He travels through the Great Mystery and adjudicates the true scriptures. The method of visualization is as follows: usually after midnight, when the vital Qi (vital energy) first arises, sit upright in stillness, fold the hands and rest them on the knees, close the breath and close the eyes, visualize inwardly, and recite this prayer:

“Three Origins Heroic Qi, Great Mystery Purple Palace, Yellow Watchtower Golden Chamber, therein is a great spirit wearing a floral crown, riding a purple divine canopy, clad in dragon-patterned and tiger-patterned robes, emerging from the Dantian (energy center) and entering the void, summoning Yang Qi and attracting Yin Qi. In the Heavenly Dao there is indeed a true spirit named Wuying. Please assist me, grant me life, and let me endure long with the Dao.”

He wears a dragon-patterned robe, a tiger-patterned belt at the waist, and recites the Dongzhen Jing.

This is Baiyuan Jun, one of the spirits within the human body, who also wears clothing adorned with dragon patterns and carries the Divine Tiger Talisman. When practicing visualization, one often contemplates him at dawn as the sun rises so that he may endure together with the Great Dao.

Clad in dragon-patterned robes and a tiger-patterned sash, one recites the Dongzhen Jing.

This figure is Baiyuan Jun, likewise wearing dragon-patterned garments and bearing the Divine Tiger Talisman. In the practice of visualization, at the rising of the sun in the early morning one faces due east, bows twice, then holds the breath, closes the eyes, and visualizes inwardly while reciting the prayer: “The wondrous Jing of the Most High resides precisely at the Spirit Gate. Wearing dragon-patterned robes and a tiger-patterned sash, crowned with the Yellow Dawn Flower Crown and holding registers and scrolls—this is Baiyuan. I invite you to wander with me, ascending to the Yang Pass, touring the Nine Purities (the higher celestial realms of Daoism), and then returning to dwell in the Yellow Chamber (the divine chamber within the body).”

They emerge from the Yellow Chamber to wander in the Dantian.

The Yellow Chamber is the Cavern Chamber. Wuying Jun and Baiyuan Jun emerge from the Yellow Chamber and wander together with the practitioner in the Dantian (energy center). By visualizing in this way both day and night, one will certainly become a Zhenren, one who has attained the Dao.

Ascending to communicate with Taiwei, one frequently enters Dongxuan.

The Spirit Hut is Dongxuan. Taiwei is the palace of the August Heavenly Lord of Heaven. If one can visualize and behold Wuying Jun, one obtains the secrets of the Highest Perfection, namely the methods taught in the Dadong Zhenjing. This constitutes the True Dao. Upon seeing Baiyuan Jun the path of immortality is completed. Broadly speaking, Wuying Jun belongs to the Elemental Zhen, a class of true spirits in Daoism, while Baiyuan Jun represents the way of the highest immortals.

One meets with the Six Harmonies and unites forms with Tao Jun.

Tao Jun is the Great Dao Lord. The phrase “vermilion robes and purple crown, precisely at the Gate of Destiny” indicates that he wears red clothing and a purple crown and stands exactly at the Mingmen, a location within the body according to Daoist internal cultivation. Wuying Jun and the Great Dao Lord are contained within the Six Harmonies, which refer to Heaven, Earth, and the four directions. Related scripture secrets also exist.

One frequently wanders the Seven Gates and thoroughly sees Huangning.

Huangning is the name of the spirit of the Yellow Room, located between the two breasts one inch upward. Ordinarily one may at dusk knock the teeth fourteen times and recite: “Spirit person of the Yellow Room, clad in robes of yellow Jing and united with true Qi so that the breath circulates throughout my body. Please summon back the hun and po souls, subdue the po spirits, and grant me long life; guide from the left and travel together to the right, may the Yellow Spirit conceal my bodily form.”

When Yang Qi (vital energy) communicates with the three Qi, the Shen (spirits) manifest, and the Yang Qi also condenses into clouds. The so-called “clouds of the three su” are the clouds formed from three kinds of clear Qi. After the three Qi have reached the six directions (heaven, earth, and the four cardinal directions), they can attract Yin Qi and summon the divine dragon.

Within Yin-Yang are contained three yin. When Jing (essence) and Qi (vital energy) circulate freely and Shen (spirit) becomes clearly manifest, the three kinds of pure qi transform into clouds of qi that penetrate above and below and throughout the four directions, and thus the three yin summon the dragon. Riding the clouds and driving the dragon, the method of cultivating perfection is then complete.

“Purple and kingfisher” refers to the floral canopy (the splendid ceremonial umbrella borne in the processions of immortals); the “immortal palace” is the palace of Taiji (Supreme Ultimate) (the celestial palaces spoken of in Daoism). Once Jing is abundant and Shen has manifested, one rides the clouds and drives the dragon with a purple floral canopy overhead. Accompanied by the Jade Maiden Yu Yuan, one proceeds to audience with the Imperial Lord and wanders through the immortal palaces, thereby accomplishing the immortal Dao and becoming a Perfected One.

The Way of the Inner Chamber is here concluded. One must be cautious and not casually transmit it to those who are unsuitable.

The Central Yellow Elder Lord said: The Way of the Bedchamber has now been fully set forth; on no account transmit it to those who are not fit.

Every day at dawn, at midday, and after sunset, one must visualize the cloud-qi of the five directions. Here “visualization” means to contemplate inwardly: the azure qi of the east transforms into the Azure Dragon, the white qi of the west into the White Tiger, the vermilion qi of the south into the Vermilion Bird, the black qi of the north into the Dark Warrior, and the yellow qi of the center into oneself.

Dawn recitation:

Subtle and vast indeed are the essence and radiance of primordial qi. Magnificent and gladdening indeed is the hun-spirit roaming freely. Store it within my breast—the interior of the chest empty, luminous and spacious, as though opening wide. The spine like a roof-beam is pure white as the bright moon, its light penetrating the four directions. How flourishing is the lingzhi herb—there is no need to fear that it lacks a root. Exhale the stale qi and inhale the fresh, and thereby communicate with the spirits.

Evening recitation:

Vast and expansive, boundless and without limits, one communes with the divine spirits with no fixed term. Clothed in beautiful garments, one consumes the mysterious ganoderma (xuanzhi, the immortal fungus and numinous medicine of Daoism). One lets the Zhaoyao star (a star among the seven of the Northern Dipper) serve as horse and the Yuheng star (a star among the seven of the Northern Dipper) serve as chariot, traveling back and forth through the boundless heaven and earth above and below, entering and exiting without appointed times. All diseases can be eliminated, and the Shen-Qi is held and guarded solely by oneself. The deity Siming records the name-register in jade slips and cinnabar writings (yujian danshu, documents symbolizing the gods’ registration of merits and conferral of the immortal register), bound with gold threads and wrapped in plain silk, numbering in the thousands upon thousands, certain and beyond doubt. Taiyi (the supreme deity revered in Daoism) protects me, and the spirits assist me.

When reciting, one must clear the mind and still the thoughts, facing the direction of the sovereign, or alternatively facing the sun or reciting according to the hours. Officials who wear the Fulu (talismans and registers, the credentials of legal office conferred in Daoism) establish a covenant with heaven and earth; all who realize the Dao (the Way) through themselves and who love the methods of the Dao should recite this text. If one does not act in accordance with the regulations, one will be punished by a deduction of five hundred years from the lifespan calculation, and the supervising officials will also bear responsibility.

It is taboo to recite this text on Wuchen and Wuxu days. The above content is found in the ninth juan of the Zhengyi Xuandu Lü (Orthodox Unity Mysterious Capital Statutes).