《太清真人络命诀》

Huang-Lao (an ancient sage honored in Daoism) said: The so-called “hun” is not the hun of the ordinary hun-and-po pair, but belongs to the category of “gui”; gui is that which exists prior to the human being, and only when there is Qi (vital energy) does hun come into being. Hun, as something belonging to ghosts and spirits, is responsible for guarding the person’s hun. The so-called “po” is the person’s physical form; a person can also be called po. After a person dies, hun departs and po remains in the form; po returns to the earth and hun ascends to heaven. Therefore it is said that po is the “inner country” (the human body) and hun is the “outer country” (heaven and earth outside the body).

Those who cultivate the Dao (the Way) should understand the correspondence of inner and outer in order to communicate with the divine spirits. If they do not understand the inner-outer relationship, their cultivation will be ruined. Those who do not understand the “outer country” have their hun wandering back and forth among the five viscera and six bowels, unable to rest day or night. Hun and po are like the sun and moon; why is this said?

Huang-Lao said: There are sun and moon in heaven, and the sun and moon are the hun and po of heaven. Cultivation of the Dao should likewise be so. Then how exactly should one cultivate? If one does not understand the inner-outer relationship, cultivation will be ruined; those who do not understand the “outer country” have their hun wandering back and forth among the five viscera and six bowels, unable to rest day or night. Hun and po are like the sun and moon; why is this said?

The “inner and outer” spoken of here take the human body as the “inner” and heaven and earth outside the body as the “outer.” The scripture uses the correspondence of hun and po with the sun and moon to show that those cultivating the Dao must understand the connection between the body and heaven and earth. The latter part of the original text repeats the preceding sentences.

Huang-Lao says: In the heavens there are the sun and the moon, and a person's hun (ethereal soul) and po (corporeal soul) correspond to them as well. How should one cultivate the Dao (the Way)? In the heavens, the sun and moon are matched with each other; in the human body, hun and po are matched with each other. If the mind-will wishes to cultivate the Dao, attain the true Dao, and correspond with Heaven, from where should one begin? The so-called "outer country" refers to the hun; the so-called "inner country" refers to the po. At night one guards the outer country, and thus it is called "guarding the hun"; during the day one guards the inner country, and thus it is called "guarding the po."

The sage says: "One yin and one yang constitute a husband and wife; this is the Dao." During the day one guards yang, because when the sun rises at dawn, the hun dominates the body, and at that time one should use the hun to guard the po; when the sun sets and the hun departs from the body, one uses the po to guard the hun. Hun and po unite with and follow each other, Yin-Yang operating together in harmony—what else could there be to seek? Therefore it is said that one yin and one yang unite with the human physical form.

The sun travels by day, the moon by night. Why can the sun be likened to a person? The sun and moon together with hun and po are the marvelous powers that operate separately in heaven and earth; although they themselves are unaware of it, they correspond with heaven and earth and are consistent with one another. Some say that the kidneys are the moon, the heart is the sun, the liver is the hun, and the lungs are the po, but this is not the case. In the heavens there are the sun, moon, and constellations illuminating all things; humans have life and death, and the moon likewise waxes and wanes. The sun represents the first, the moon the second, and the physical form the third. Therefore Lord Lao says: "One generates two, two generates three, three generates the ten thousand things." Although these transformations are not perceptible to oneself, it is from them that the ten thousand things are generated. If one cannot comprehend this point, one cannot attain the Dao, nor understand how the ten thousand things come into being. The moon is compared to the White Tiger, the sun to the Azure Dragon; in cultivating the Dao according to this principle, one must treat it with caution and not overlook it.

Huang-Lao further says: The hun dominates the po and the physical form, causing them to communicate with the brightness of the sun and moon. The spirit (Shen) resides within the body, yet a person may not necessarily perceive the locations of the five viscera and six bowels. This does not refer to transcending the mundane world after cultivation, but rather to making the physical form robust and abundant. The "ghost" mentioned here is not a demonic specter, but refers to a person's hun; the "po" is the person's physical form.

"Wu" refers to the Dao (the Way). The Dao differentiates into Yin, Yang, and the Three Shen (spirits), which circulate within the human body, though people may not necessarily perceive the precise locations of the five viscera and six bowels. This does not mean that one can thereby transcend the mundane world; it simply indicates that this can render the physical form robust and abundant. The "gui" spoken of here does not refer to ghosts or demons, but to a person's hun; the "po" refers to the person's physical form.

"Wu" refers to the Dao (the Way). The Dao differentiates into Yin, Yang, and the Three Shen (spirits); the Three Shen reside in the Niwan (the abode of the spirits in the head according to Daoism). By visualizing and holding these spirits in mind through omens and signs, one can attain the Tianbao (heavenly treasures, precious resources for cultivation).

In former times, the Dao said to the Shen (spirits): "Heaven originally sent you down to the lower world to dwell together with humans. You must preserve and guard the human physical form, so that the spirit does not scatter and dissipate, the five viscera remain stable and harmonious, and the hun and po always stay within the body. If the hun and po wander away from the body, unwilling to protect the person's spiritual nature, departing far off without returning, even ascending to heaven, then the person's body will die and life will be cut off. At that time one can only hear the sounds of weeping, the blood vessels will decay, and the bones will be buried in the earth.

"A person should know from which place to regulate and treat illness so that it may improve; one should also understand sitting in peace, rising, as well as xingchu (the provision of food for cultivators). This is like residing in a grand official mansion: even when traveling a thousand li, there is no need to carry grain oneself, because attendants are always nearby to serve and look after one. The Chunshi (here referring to the venerable master who transmits the Dao methods) has left a profound grace, and one ought to cultivate it with utmost effort."

The Master said: If one wishes to cultivate the Dao (the Way), one must first frankly confess one's sins and pray for the remission of one's faults. Only after repenting, renewing oneself, and turning from evil to good may one present oneself before the celestial officials (the officers of Heaven). These celestial officials occupy high ranks with generous stipends, partaking of the grain of the Heavenly Granary; their status is exalted, comparable to that of the Supreme Lord or of kings and marquises. Since one aspires to cultivate the Dao, one must first repent and renew oneself in this way—how then could one continue to do evil?

Begin by visualizing the five beasts, namely the Azure Dragon, White Tiger, Vermilion Bird, Dark Warrior, and Yellow Dragon. Next, visualize in sequence every part of the body from head to foot, holding in mind the Shen (spirit) of each location, thereby nurturing the body's foundation, circulating the Qi (vital energy), and invoking the names of the corresponding deities. Then guard the Earthly One (by holding the spirit of the “Earthly One” within the body). It is also called the Dantian (energy center), visualized as a place of brilliant white like snow, suffused with mysterious-yellow five-colored Qi, the dwelling of the Mother of the Dao, situated within the “weak-water placenta.” Thereafter guard the Human One (by holding the spirit of the “Human One” within the body). It is also called the Crimson Palace, located in the south and corresponding to Taiyi (a Daoist deity) and the Southern Pole. Visualize within it a small vermilion child, with the sun and moon dwelling to left and right, the hun and po souls united as one. Next guard the Heavenly One (by holding the spirit of the “Heavenly One” within the body). It is located in the Purple Palace, visualized in a form the size of a hen’s egg, mixed with five-colored mysterious-yellow Qi, garrisoned by the Twin Dippers that govern the sequential order and fundamental principles of the stars’ movements.

One then ingests the Qi of the Dantian, employing the method of “three-five-seven-nine” for nourishment and circulation, taking the jiawu day of the mid-month as an auspicious occasion. Following this, ingest the Golden Fluid, that is, the Jing (essence) of mysterious water, which should be practiced on the fifteenth day at midnight. Then ingest the five-colored golden-yellow Qi, which may be performed in the morning, after noon, at high noon, and at midnight. Finally ingest the Purple Cloud of Taiji (Supreme Ultimate). Visualize the purple clouds spreading throughout the outer heavens, filling above and below, and returning to a chaotic, formless state.

If one wishes to concentrate on cultivating the “Ones” of the upper, middle, and lower sections (the designations in Daoist inner visualization for the partitioned inner Shen and Qi of the body), one should first visualize the formed images and then return to the formless. The upper “One” is visualized as orange-yellow, the middle “One” as blood-red, and the lower “One” as snow-white. Within each section there is a Shen-person wearing vermilion garments, yet whose bodily form remains invisible. The Shen-person of the middle section is nine inches in height, wearing a cap that symbolizes the Nine De (virtues), with a green head-cloth (an ancient head-covering) named “Xuxu.” Constant visualization of him can render the ears and eyes keen and the vision bright, eliminating blurred sight and weakening of the eyes. If excessive rumination or prolonged reading of documents leads to unclear vision and confusion of mind and Shen, the cause should likewise be attributed to this.

The liver belongs to Wood and is located beneath the left ribs. It is purely azure in color and shaped like the crest on a male bird’s head. The gallbladder hangs amid the liver’s six lobes, its color resembling a sac filled with blood. Within the liver dwells a Shen (spirit) being dressed in azure robes, eight cun in height, named Lanlan; within the gallbladder likewise dwells a Shen (spirit) being three cun tall, clad in white robes, named Huhu.

Regular visualization of these two Shen (spirit) beings in the mind can render a person less prone to fright and can also pacify emotions such as fear, anger, and joy. If the mind suffers disturbance from alarm, this indicates damage to the gallbladder Shen (spirit); one should visualize the forms of the liver and gallbladder to restore it. Frequent unprovoked joy or anger, even to the point of committing acts of slaughter or harboring fear, is likewise considered related to this.

The spleen is situated beneath the right ribs, connected to the upper portion of the stomach. It is upright and straight in form, colored like gold. Within the spleen is a Shen (spirit) being in yellow robes, six cun tall, named Bibi. Frequent visualization of this being can bring joy and reduce harm; men become cautious, women become serene. If one feels sadness and anxious thought, the spleen Shen (spirit) is damaged, and one should visualize the spleen’s form to restore it. If grief becomes unbearable, one should also contemplate the spleen Shen (spirit) so that the Shen Qi (spirit energy) returns.

In the chest, three cun below the liver, lies the stomach, yellowish in color, which governs the reception of the five flavors. Within the stomach is a Shen (spirit) being in red robes, five cun tall, named Dandan. If the abdomen swells after eating or drinking, one may first lie supine in a proper posture, extend the limbs, and allow the abdomen to bulge as fully as possible. Then slowly and lengthily exhale through the mouth while calling the name of the stomach Shen (spirit), and stroke the abdomen downward with the hand. After a short time, the fullness will subside. The scripture holds that this occurs because the stomach Shen (spirit) has dispersed the Qi (vital energy) produced by the food and drink.

The kidneys are located at the waist on either side of the spine, shaped like crouching mice and encircled by a yellowish-white fatty membrane. On their surface one often sees shiny black spots resembling soybeans. Within the kidneys is a white-robed Shen (spirit) being, four cun tall, named Piaopiao. Regular visualization of this being can harmonize Yin-Yang and preserve hearing. If one hears sounds for too prolonged a time, the scripture considers the kidney Shen (spirit) damaged, and one should visualize the kidneys’ form to restore it. Inability to hear sounds is also deemed related to the kidney Shen (spirit).

The scripture advises those who later study the Dao (the Way) to redouble their efforts. In this turbulent and unstable world, one should cultivate the Dao that I have transmitted. Light exists within the “Red Circulation”; when one inwardly contemplates the body, it seems as if it contains the number of nine nines; five kinds of jade radiance illuminate the Central Palace. By holding fast to the “One,” one can endure for a long time. Whether one begins the study of the Dao early or late does not matter; the key lies in genuine practice.

After attaining the Dao, the realm is vast and boundless, and the true Dao seems as if stored within the abdomen. It connects above and below, residing in the “Golden Accumulation”; one should keep in mind the Three Palaces (the three locations within the body related to cultivation), concentrating upon them whether sitting or rising, never forgetting. If this is maintained for a long time, it can remain in the body.

In studying the Dao, one must know how to still one’s speech and also guard the thoughts of the mind. Whether a person is wise or ordinary, each should cultivate themselves so as to nourish a peaceful and natural state. In treating others, whether of high or low status, all should observe propriety toward one another; one must never envy the spirits. The spirits will record a person’s faults; afterward, a discrepancy of a hair’s breadth may lead to an error of a thousand li. The Three Corpses (the spirits that, according to Daoism, reside in the human body, monitoring and recording faults) will report a person’s transgressions upward on the last day of each month. The scripture also admonishes that husbands and wives should treat each other with sincerity of heart and must not harbor unkindness.

The spirits say: When people interact with one another, it is often difficult to handle everything appropriately. Regardless of high or low status, they should mutually observe propriety; do not envy the spirits, and do not suppose that faults remain unknown. The spirits will record the sins; later, even a small deviation may produce a great disparity. The Three Corpses will report a person’s faults on the last day of each month; these faults also include a lack of kind-heartedness in the relations between husband and wife.

The spirits further say: In my dealings with people of the world, I often find it hard to receive kind treatment. I originally wished to bring benefits to people, yet they frequently neglect me, fail to cherish their own bodies, reject me, damage me, insult me, and harm me; they allow women to obstruct me, exhaust me through craving for female beauty, and further disturb me and abandon me with all manner of deluded thoughts, not permitting me to follow the Dao in nourishing myself. In this way I then leave them. Whether one can preserve the Dao ultimately depends on each person themselves; how could it be something I can decide on their behalf?

Note: The original text contains repeated passages, and some sentences appear to have errors or omissions; the above is translated according to the sequence of the extant wording.

Dao (the Way) asked Shen (spirit): “When people are born, regardless of whether they are male or female, they all receive two vigorous primordial Qi (vital energy) of Yin-Yang. If one wishes to nourish life, preserve the Shen, and achieve longevity, what should one do?”

Shen answered: “The human body receives the supreme primordial Qi. The four limbs and five viscera each have their own spirits. The heart is associated with the color red, the lungs with white, and they communicate with one another. Going against their principles leads to death, while following them enables survival. By concentrating on visualizing the five viscera and calling their names, one can thereby eliminate illness and go on to cultivate immortality. Only after truly mastering this method may it be transmitted to others.”

Shen said: “Constantly visualize the left eye as Jianggong (the crimson palace) and the right eye as Yutang (the jade hall). Between the two eyes there is a red person. Visualizing in this way can make the eyesight keen, so that one sees at night as brightly as in the daytime. If the eyes feel uncomfortable after walking into the wind, or if one suddenly falls ill, one may lie down quietly at night, close the eyes and visualize, nourishing oneself through the method of inner vision, and thus recover spontaneously. At night one can thereby see the fish in the water, and by day one can read.”

Shen said: “Constantly visualize a person five cun high above the forehead, wearing five-colored clothes. Then visualize this person arriving at a point three cun in front of the forehead, of pure yellow color and shaped like a round disk. This can make one’s thinking clear and enhance the capacity for contemplation, while also causing evil ghosts to dare not disturb.”

Shen said: “Constantly visualize a person emerging from below the nose, about two cun away from it, wearing yellow clothes and sitting upright in a bright and spacious chamber. This enables one to distinguish fragrant from foul odors and also prevents the body from suffering illnesses of obstruction.”

Shen said: “Constantly visualize ‘Shengziming,’ which can stabilize the five viscera and harmonize the blood vessels so that they flow freely; women will have a beautiful appearance, and men a strong physique.”

Shen said: “Constantly visualize green light on one’s left, white light on the right, red light in front, and black light behind, with the lights of the four directions all gathering upon oneself. If one is able to see these lights, the brightness will never cease, and thus it is called ‘Changshengziming’ (constantly generating brightness).”

The Spirit says: Every day at cockcrow, visualize the green color of the East, settle and stabilize your thoughts, and visualize your own body also appearing green. From the Chen hour to the Si hour, visualize the red color of the South and visualize your body as red; from the Wei hour to the Shen hour, visualize the white color of the West and visualize your body as white; from the Xu hour to the Hai hour, visualize the black color of the North and visualize your body as black. At the Wu and Ji hours, visualize yellow and visualize your body as yellow. Do not forget these visualizations throughout the four seasons; with prolonged practice, you will suddenly feel that your own body has become tall and large. When women concentrate on this visualization, it can help milk flow smoothly, cause menstruation to arrive on schedule, and regulate what the ancients called “the illness of no Yang” (a disorder of Yin-Yang imbalance).

The Spirit says: The condition of the five viscera can be experienced by visualizing the five viscera within the abdomen together with their names; concentrating on the visualization, one will feel each of the five viscera become full and manifest. The liver belongs to green and stores the Hun (ethereal soul); imagine a green person within it. The lungs belong to white and store the Po (corporeal soul); imagine a white person within them. The heart belongs to red and stores the Shen (spirit); imagine a red person within it. The kidneys belong to black and store the Zhi (will); imagine a black person within them. The spleen belongs to yellow and stores the Yi (intention); imagine a yellow person within it. This is what is called the visualization of the five viscera. The scripture says that constantly visualizing the spirits within the five viscera can prevent stagnant blood from remaining in the abdomen, reduce accumulated Qi (vital energy), make the muscles abundant and the intestines unobstructed, and render the functioning of all parts of the body more harmonious. If the spirit has been damaged through inviting deities, praying for new life, or similar matters, this visualization can also be used to restore the spirit.

The Spirit says: One should also constantly visualize oneself as being like the five kinds of jade. According to the correspondences of the Five Phases (Wuxing) and the heavenly stems, on Jia and Yi days visualize yourself as green jade; on Bing and Ding days visualize yourself as red jade; on Wu and Ji days visualize yourself as yellow jade; on Geng and Xin days visualize yourself as white jade; on Ren and Gui days visualize yourself as black jade. Sit quietly and visualize according to this method, close your eyes, and do not move the body or the four limbs. After relaxing body and mind for a moment, you will suddenly feel as if you have no physical form. This can stabilize the spirit so that it no longer wanders outward; one will not have nightmares while sleeping and will not be disturbed by evil ghosts. The scripture says that ghosts fear the five jades.

The Shen (spirit) says: If one wishes the spirit to settle, one may visualize the “Six Dragons.” What are the Six Dragons? One explanation is that liver Qi (vital energy) causes the hands, feet, and four limbs to tremble; after the body relaxes for a moment, one suddenly feels as if one has no physical form. In this way the spirit can settle and no longer wander outward, and while sleeping one will not have terrifying dreams or be invaded by evil ghosts. The scripture says that ghosts fear the “Five Jades”—here referring to protective objects in Daoist visualization.

The Shen further says: If one wishes the spirit to settle, one may visualize the “Six Dragons.” The Six Dragons are: the liver as the Azure Dragon, the lungs as the White Tiger, the heart as the Vermilion Bird, the kidneys as the Dark Warrior (Xuanwu), the spleen as the Yellow Dragon, and the gallbladder as the Teng Snake (a legendary divine serpent). The scripture says: “Dragon and snake unite Jing (essence), firmly guard without desire, and let intention travel.” This means letting the Jing-Qi of dragon and snake combine, guarding the heart-spirit and reducing desires, then guiding their circulation with intention.

The Shen says: A person’s face, four limbs, five viscera, hands and feet each have their own Shen; these spirits’ names are ordinarily taken from the body parts they inhabit. For example, the nose spirit is called “Nose,” the heart spirit is called “Heart”; this is how the Heavenly Dao (the Way) has arranged it. Every day one should visualize and keep in mind the various spirits within the body, so that the joints become firm and strong and Qi-power flourishes. If one does not know the names of these spirits, the hun and po souls will not know how to enter and exit. If one wishes to apply moxibustion or acupuncture, one should first gently stroke the treatment site with the hand and recite: “Let all the spirits move away; if the needle and fire are used properly, quickly avoid this place.” This is a ritual practice of requesting the inner bodily spirits to withdraw temporarily before the procedure.

The Shen says: The throat extends downward from the root of the tongue to the heart, one chi in length, entering the corresponding region in the heart; inside it appears as if jade rings are nested layer upon layer in countless numbers, and among them are red portions.

The Shen (spirit) says: The throat extends downward from the root of the tongue to the heart, about one chi in length, entering the middle of the heart. It looks like countless jade rings linked together, infinite in number. In the middle of the throat there is a Shen dressed in red robes, with two other Shen on either side who together guard it. Regularly visualize and observe it so that you do not forget it, and you will not suffer from coughing, rebellious Qi (vital energy), or similar ailments. If you are prone to forgetfulness, you should also look here for the cause.

The liver’s color is like cyan wrapped in white silk, with jade leaves in front covering the upper half of the heart and three leaves behind encircling the heart. A Shen-person dwells in the lungs, entirely pure white, seven cun in height, holding a jade halberd and residing among the lung lobes; its name is “Chui.” Visualizing this lung Shen can reduce a person’s susceptibility to illness, prevent rebellious Qi and vomiting, and give the complexion a luster like jade. If during visualization one sees death, bleeding, stinking rats, or other ugly and vile scenes, this indicates that the lung Shen is damaged, and one should frequently contemplate the form of the lung Shen to restore it. The “ugly and vile scenes” mentioned here refer to images in the mind that violate the ordinary, pure, and tranquil state.

The heart belongs to Fire, its color vermilion-red and lustrous like a flower; it is wide and large above and smaller below, located above the diaphragm and facing the breasts.

Within the heart there is also the visualization method of the Three Ones (Heavenly One, Earthly One, and Human One): the Heavenly One is beneath the Floriate Canopy, the Earthly One is at the place where the sun and moon circulate, and the Human One is at the Dipper Portal. The Three Ones shine brightly and lustrously within the human body, like a bright moon pearl. By diligently guarding and holding it, what else is there to pursue? To visualize the Earthly One, place it at the location of the sun and moon’s circulation; to visualize the Human One, place it at the Dipper Portal; to visualize the Heavenly One, place it beneath the Floriate Canopy.

The primordial Qi lightly and nimbly draws upon and moves with one another, and within it there is a divine tortoise of lofty and imposing form. If you wish to know the “One” (referring to the fundamental Qi or Shen that is visualized and guarded in cultivation), you should ask me where it is. It is not only the Yang One but also a Yin One of Yin-Yang; they have no form and are therefore difficult to recognize. If one does not understand how to guard the One, all affairs will fall into disorder. It is as large as a pellet and yellow like an orange; when it emerges from the palatial chamber of pearls and jade it divides into two halves, and when it returns inside it unites into one. It spreads forth and illuminates all under heaven, red as the sun. If you can guard and hold it, all affairs can be accomplished.

The lower Dantian (energy center) is located two cun below the navel and measures approximately three cun both horizontally and vertically. Its upper portion appears white, its lower portion black, the left side green and the right side yellow, while in the center there is a Chizi (red infant) shaped like the yolk of an egg.

The middle Dantian is the heart. It is wide above and narrow below, with a center as red as fire. Within it dwells Taiyi Jun (the spirit residing here), eight cun in height and wearing a red headscarf. The hall gods of Wu and Ji (spirits corresponding to the Wu and Ji directions) stand above the heart in the three colors of red, crimson and white.

The upper Dantian lies below the Huagai (the region in front of the chest), that is, between the two eyebrows. The left half is the sun and the right half the moon, each occupying one cun inward; in the center is Taiyi Jun, eight cun tall and wearing a red headscarf. The hall gods of Wu and Ji again stand above the heart in red, crimson and white. In the very center is also the Chizi Huanglao Jun (the Yellow Elder Lord in the form of a red infant), attended by jade youths from the left and right kidneys who accompany him and arrange his headscarf and sash.

Huanglao Jun is the size of a pellet and yellow as an orange. Simply guard it and never allow your attention to slip. Its dwelling possesses doorways and windows as bright as those of Li Lou, together with chambers of pearl and jade. When it emerges it divides into two halves; when it returns it unites into one. Its streaming radiance illuminates the world, red as the sun. Now that you know this, hold it with care and do not let it be lost.

In visualization contemplate it as stars: three stars lie beneath the Huagai, covering the Old Lord. His head is round, symbolizing heaven; his hair is dark green and long; his two horns stand square and upright; his eyebrows are like drawn crossbows; his ears stretch toward the four directions, with dangling ornaments hanging from them. His left eye is the sun and his right eye the moon.

From within the left kidney there emerges a Superior Spirit General, seventy-two zhang in height, wearing a red headscarf and a large crown, clad in a deep crimson outer robe and red undergarments. Holding a golden talisman in his right hand, he commands three hundred thousand soldiers. The soldiers also wear red clothing and stand guard on the left side of my body.

From within the right kidney there emerges a Deputy General, seventy-one zhang in height, wearing a red headscarf and a large crown, clad in a deep crimson outer robe and a single-layer inner garment. Holding a jade halberd in his left hand, he commands three hundred thousand soldiers. The soldiers wear red clothing and stand guard on the right side of my body.

From within the spleen there emerges a General who commands the self, eighty-one zhang in height, wearing a red headscarf and a large crown, clad in a deep crimson outer robe and a single-layer inner garment. Holding a tally staff in his left hand, he commands three hundred thousand soldiers. The soldiers all wear red clothing and stand guard in front of my body.

This passage portrays the kidneys, spleen, and other viscera of the inner body as the garrisons of spirit generals and their armies, illustrating the Daoist visualization practice of contemplating the body in the images of deities. Transmitted versions of the scripture contain numerous erroneous characters and omissions, and the text at the end of the section may also be incomplete.