《洞真太上丹景道精经》

Master Taigu, the Yellow Youth Perfected One Guxizi, transmitted this Jing (scripture). After receiving it I have always followed its teachings and sealed it away in a hidden place on Mount Daizong. It belongs to the same category as the “Eight Arts,” yet each has different content. The “Eight Arts” have eight names; they are stored in jade book-chests, sealed with golden chapters, attended by jade youths and guarded by jade maidens, eight hundred of each.

Yuchen transmitted this scripture to Jiuxuan, and only after seven thousand years did it reach me. This Danjing also has two names: one is called the Taishang Danjing Daojing Jing (Supreme Scripture of Cinnabar Scenery and the Essence of the Dao, the Way), the other the Taisu Sanyuan Qusu Jueci Yujing Neizhen Jinzhang (Jade-Scenery Inner True Golden Chapter of the Secret Words of the Melody of Simplicity of the Three Origins of Grand Simplicity). It also has a different name from the Youle Huici (Words of Sorrow, Joy, and Beneficence) while sharing the same content. This scripture is ordinarily permitted to be transmitted only three times every seven thousand years; if a suitable person is encountered within a hundred years, it may likewise be transmitted three times, and two jade youths and two jade maidens are assigned to it.

As for the Qusu Jueci Neizhen Jinzhang (Inner True Golden Chapter of the Secret Words of the Melody of Simplicity), it is the most important chapter of the Void Emperor Lord, and also the precious writings of the Taisu Three Origins Lords. This scripture has limited transmissions: ordinarily it may be transmitted only three times within seven thousand years; if a suitable person is encountered within a hundred years, it may likewise be transmitted three times, and two jade youths and two jade maidens are assigned to it.

(The latter part of the original text repeats the content concerning the number of transmissions and the jade youths and jade maidens; phrases such as “and Youle Huici 1 also known as same in name but different in reality” appear to contain textual errors. The above follows the sense of the text to produce a coherent reading.)

The Qusu Jueci Neizhen Jinzhang (an important sacred chapter in Daoism) is the supreme chapter of the Xu Huang Dijun (a venerated Daoist deity) and also a precious Jing (scripture) of the Taisu Sanyuan Jun (honored deities associated with Taisu and the Three Origins). The text appears as if characters have condensed from smoke and mist, or like jade waves emerging in the midst of emptiness; its profound true meanings lie hidden in winding phrases, while the secret essentials are made manifest in the Jinfang (the sacred palatial chamber of Daoism).

According to the scripture, when cultivating and reciting this chapter one may at the outset of three transformations drive away the Six Heavens (the evil deities and ghostly forces of Daoist lore) and, amid seven revolutions, summon the Five Spirits. By using the One to unify and array the Three, numinous immortals descend to rest; by circulating seven times and transforming five times, one can answer invocations at any moment. Homage is paid to the Two Honored Ones in a quiet lodge, and Suhui (pure and clear wisdom) is employed to overawe the Cold Spirits. Thereupon the sprites of mountains, rivers, lakes and marshes bow their heads, evil influences at the water sources conceal themselves and vanish, a thousand kinds of demons and evils are together eradicated, and the nine classes of demonic beings likewise retreat in defeat.

The scripture further states that reciting the Golden Chapter can invite five hundred divine spirits, causing Fenghua (the spirit named in the text) to return to the imperial throne. Thereafter the Jade Floriate deities rest, the Five Elders chant in unison, divine soldiers bind the host of demons, and wicked vapors are utterly dispersed. The practitioner thereby delivers seven generations of ancestors, enabling them to escape suffering in the Southern Palace and receive new birth; one may also obtain bodily form in the Morning Empyrean, proceed to the Rui Que to pay homage to the Taishang, have audience with Taisu in the Western Court, surpass the five ranks of the imperial household, and pass through heaven and earth without decline.

This is therefore an exceedingly exalted true Jing (scripture) and also the warrant for subduing demons. In accordance with the regulations of the Siji Mingke (Daoist disciplinary codes concerning the transmission of scriptural methods), this Jing may be transmitted only once every five hundred years.

If you regularly recite the Qusu Jueci in a quiet dwelling, the Five Elders (venerable deities of the five directions) will come at dawn, and the Jade Flower Maidens (goddesses of the immortal realm) will descend at night; civil and military guardians will also arrive to drive away inauspicious influences. The deities of the source marshes will all come to pay homage to you, and the True Spirits of the Five Peaks (deities of the Five Sacred Mountains) will likewise kowtow before you.

If you wish to command and summon spirits, you should practice according to the method of “Seven Turns and Five Transformations.” First compose your mind and face north, visualizing yourself paying homage to the Taisu Sanyuan Jun (Lord of Great Simplicity of the Three Origins) in the Golden Flower Palace, then paying homage to the Taishang Yuchen Jun (Supreme Jade Dawn Lord) in the Seven Radiance Chamber. These two venerable deities possess refined visages and a luminous, ethereal presence, their golden forms radiating brilliance; their circular auras illuminate the ornate sleeping palaces, their radiance extending to the distant mysterious realms of the eight directions.

After completing the visualization and homage, knock the teeth twelve times, first reciting the Jinzhen Zhu three times, then reciting in sequence the fourth, second, sixth, third, fifth, and seventh chapters of the Upper Section, followed by all chapters of the Middle Section. The Upper and Middle Sections together comprise fourteen chapters; after reciting them all, close your eyes and visualize the being you wish to summon, and it will arrive according to your intention.

You may then summon the spirits of the Five Peaks, as well as Siming, Silu, and the Three Officials of the Northern Emperor (deities charged with fate registers and karmic examination). The scripture states that you may command them to erase registers of transgression, record names among the living, extinguish the smoky Qi (vital energy) of demonic obstacles (the heterodox breath), and sever the roots of trials and surveillance. Once the proclamation is finished, immediately dismiss the spirits and do not allow them to remain long. This method may be used at most three times in a month.

If you merely wish to drive away inauspicious influences and subdue demons, you may act without fasting. First recite in sequence the third chapter of the Middle Section, the second chapter of the Upper Section, the seventh chapter of the Middle Section, the fourth chapter of the Middle Section, and the sixth chapter of the Upper Section, concluding with three recitations of the Jinzhen Zhou. This is what the scripture calls the “Way of Five Transformations,” employed to summon and subdue demons; it may be practiced independently without additional visualization of the venerable deities or acts of homage.

If you wish to dissolve the sins of the Seven Ancestors (ancestors of seven generations) so that they may escape the sufferings of birth and death and enter the palaces of the immortal realm where the Imperial Venerable dwells, first perform the visualization and homage as described above, then begin reciting from the first chapter of the Upper Section of the scripture, reciting three consecutive times on each occasion; after each recitation, recite the Jinzhen Zhu once. In a single day you should recite from three to five hundred times. The scripture states that every five hundred recitations count as one grade of merit; when five hundred grades have been accumulated, the Seven Ancestors will become fetal immortals (immortal spirits in the stage of cultivating the immortal path), and you yourself will be able to ascend to the Three Heavens (the lofty heavenly realms of Daoism).

When reciting the scripture you must ensure there are no errors in the chapters and verses: every ten mistakes incur a penalty of one grade.

Note: In the given scripture text, after the summoning passage there appeared repeated and disordered wording such as “请3召……”; the above has produced a coherent interpretation of the identifiable content based on the surrounding context.

Anyone wishing to address a major transgression must first observe a three-hundred-day fast, bathing with five kinds of incense so that the body and clothing are purified. They must cut off social interactions and daily affairs so that the mind and Shen (spirit) are not disturbed by stray thoughts, and only then may they cultivate this method.

The Taisu Sanyuanjun Qusu Jueci Yujing Neizhen Jinzhang

The first chapter of the upper grade states that the northern officials of the fate registers record the names while the four ministries (divine offices in charge of related affairs) hold the spiritual posts. The southern harmonious Nine Zhen (nine true deities) carry out transformation and nurturing, making the awe-inspiring spirits manifest. The host of Shen stand alongside Taiyi (a venerated Daoist deity), and Yujing (the immortal realm or the dwelling of the perfected) raises the banners high, inspecting and recording the five deities.

The first chapter of the upper grade further states that the northern officials of the fate registers record the names while the four ministries hold the spiritual posts. The southern harmonious Nine Zhen carry out transformation and nurturing, making the awe-inspiring spirits manifest. The host of Shen stand alongside Taiyi, and Yujing raises the banners high, inspecting and recording the five deities. High-ranking Shen govern the northern Pure Realm, demonic spirits act upon command, and the offices of the myriad gods resound together with majestic voices. The various Qi (vital energy) of Taiyin (the netherworld yin realm) intermingle, and the divine scenes ascend into the immortal capital among the clouds.

The first chapter of the middle grade states that the Taishang confers the authority of the Jade Office, with the Nine Heavens overseeing the camps and palaces of the host of Shen. These breaths are mixed and gathered together, forming a flourishing force, relying upon Yuanqi and treading the luminous spiritual realm. Demons are summoned and their Jing (essence) and po bound, while the deity of records is ranked in the imperial court. The officials of Quanqu (netherworld government offices) are urged to come and receive commands, holding spears to guard the divine camps.

The second chapter of the upper grade states that one wanders among the Three Mysteries, regulating the four ministries of the fate registers. Taiyi holds the prohibitions and tallies, coming and going on patrol. The nine roots are all subdued and extinguished, and the name registers of ghosts and Shen are bound. The Great Emperor Fuxu together with the Five Elders jointly preside over the ordinances. The Mingzhen Shen manages the records of hun souls, while the Huayuan Shen regulates the po. The Seven Hui recite in unison, and Yongkang Changbo protects peace and well-being. They request punishment of inauspicious matters, subdue demonic kinds and protect the name registers, take charge of culpability and campaign against evil, binding the name registers of ghosts and Shen. The Great Emperor Fuxu together with the Five Elders jointly preside over the ordinances; the Mingzhen Shen manages the records of hun souls, the Huayuan Shen regulates the po; the Seven Hui recite in unison, and Yongkang Changbo protects peace and well-being. They request punishment of inauspicious matters, subdue demonic kinds and protect the name registers, take charge of culpability and campaign against evil, causing the Six Heavens (the six kinds of heavenly realms or related spirit forces spoken of in Daoism) to collapse and dissipate. The ultimate wish is to have one’s name listed in the immortal registers, the body ascending to the immortal dwelling in the morning light.

The second chapter of the middle grade states that one circulates Yuanqi into the Taiyuan (the primordial Qi or the mysterious realm), eliminating faults and entering merits into the imperial charts and registers. The Xuanlu are inscribed upon the vermilion carriage, and the Nine Zhen hold the golden tallies. The Shen come and go without a fixed resting place, parking their carriages at the abode of the Huangren (a title of a Daoist perfected deity). The Four Ming (four bright deities) serve the divine ancestor, and the jade banners summon the myriad demons. High-ranking soldiers and generals are arrayed as commanders in the imperial court, campaigning against these ghosts and Shen and recording the deeds in the chapters and registers of Fengdu.

The Taisu Jinzhen Xiaomo Neizhen Zhou states:

Taiyuan (the supreme primordial Qi (vital energy) in this scripture) opens the true Dao (the Way), commanding the myriad spirits. Divine generals such as Nongsi Taoze and Sitong Mingya form ranks; Golden Immortals hold axes and battle-axes, heavenly soldiers array themselves with spears. The Fire God brandishes the fiery blade, the Water Armor guides the water flow. They assault the Nine Heavens and purify the Mysterious River.

They command fierce beasts, venomous snakes, and birds of prey to attack evil demons, causing mountain spirits to submit and perish. The Seven Images unite and harmonize, slaying a thousand demons and exterminating Fenghua. Golden majestic radiance shakes the heavenly realm, causing the Six Heavens (in Daoist scriptures often referring to the heavenly realm that governs ghosts, spirits, and evil influences) to decline and perish. The Three Primordials (the Three Officials of Heaven, Earth, and Water) transmit commands, summoning the myriad spirits. The Four Ming hear the summons and come to enroll in the roster of the Emperor Lord.

Upper Grade, Chapter Three

The Great Emperor issues the command, and the Four Chapters of Xuanyuan (four chapter-texts related to Xuanyuan) are proclaimed and enacted. The Heavenly Emperor holds axe and battle-axe, the Director of Fate grasps the principles of order; Yuanzhen guards the name registers, the Seven Talismans oversee the imperial mandate, the Divine Ancestor assists and protects, Baoming Taokang safeguards life.

The assembled demons heed the orders and gather at the designated place; a thousand demons submit and perish, mountains open pathways. Holding the Fulu (talismans and registers) enables one to urge the assembled gods to arrive, and the myriad evils naturally suffer injury. The command of the Nine Heavens stipulates that those summoned enter the roster of kings.

Middle Grade, Chapter Three

The divine generals of the four directions descend upon Fengshan, urging the ghost capital to verify the name registers. The Western Emperor raises the chariot wheels, the Southern Perfected One presents the documents; Taiyi rides together with the assembled gods in the carriage, and Xuanyou Bowu also arrives. They carry out the commands of the Three Primordials and the Nine Heavens; those summoned enter the roster of kings.

Middle Grade, Chapter Three

The divine generals of the four directions descend upon Fengshan, urging the ghost capital to verify the name registers. The Western Emperor raises the chariot wheels, the Southern Perfected One presents the documents; Taiyi rides together with the assembled gods in the carriage, and Xuanyou Bowu arrives together. The Three Primordials manage the name registers, the Young Lord determines the talismanic mandates. The Nine Ghosts and Seven Guang heed the summons to come and receive punishment; a thousand essences carry out their duties, obeying my commands without negligence.

Upper Grade, Chapter Four

The True Lord of Ordering Fate deploys and stabilizes the power of wisdom in the north, nourishes brightness in the Divine Court, allowing the Cinnabar Emperor to rest in peace. Yunju guards the spirits, restraining the fierce Qi of the myriad demons; the Director of Fate holds the talismanic mandates, the Young Lord guards the name registers. The Immortal King gallops forth in his chariot, divine radiance raises high the canopies; the spirits of the Five Sacred Mountains lead the carriage, a thousand demons are captured and annihilated. Ghosts and sprites are eradicated in the forbidden court, fierce evils submit to the authority of the Emperor Lord.

Middle Grade, Chapter Four

In the Great Nonbeing there exists a magnificent divine treasure whose perfect and complete radiance illuminates the Three Pure Ones (Sanqing, the three pure realms venerated in Daoism). Within the Purple Void, jade drums resound; the qi of the Upper Scenery stabilizes the essence of heaven and earth.

The Three Officials (Sanguan: Heavenly Official, Earthly Official, and Water Official) urge the host of deities to accept their commissions, and the Yue Zhen (spirits who govern the mountains) come forth into the courtyard. The Four Bureaus (Sisi, the four celestial offices) clearly discern the prohibitions of the court, while a thousand kinds of demons and evils pretend to submit and conceal their traces.

Upper Grade, Chapter Five

The High God concentrates the power of the heavenly realm and urgently summons the four True Spirits. The Lingyuan stand arrayed in formation, and divine tigers guard the borders.

They eternally suppress the Yin Administration (Yinfu, the offices of the netherworld) and immediately cause Feng Mountain (Fengshan, the legendary mountain of the underworld) to collapse; demons and evils are subdued in the Fire Palace, and sprites and goblins are annihilated before the Imperial Lord.

All who are summoned must arrive at once; whether ghosts and spirits or immortals and True Ones, none may disobey the command. The Three Primes (Sanyuan, the Three Officials of Heaven, Earth, and Water) issue the talismanic mandates, registering the honored guests within the Scenic Realms.

Middle Grade, Chapter Five

The Jade Void (Yuxu, a Daoist immortal realm) governs the Scenic Realm of the Imperial Lord, eternally suppressing the Yin Administration and immediately causing Feng Mountain to collapse; demons and evils are subdued in the Fire Palace, and sprites and goblins are annihilated before the Imperial Lord.

All who are summoned must arrive at once; whether ghosts and spirits or immortals and True Ones, none may disobey the command. The Three Primes issue the talismanic mandates, registering the honored guests within the Scenic Realms.

The qi of the Jade Void governs the Imperial Lord’s Scenic Realm; the Mysterious Qi (Xuanqi, wondrous primordial energy) gathers in the Niwan (the upper Dantian in the head), and nine True Spirits array themselves in the splendid palaces. The various spirits are at peace and jointly congeal the Mysterious Elixir (Xuandan, the elixir qi formed through internal cultivation).

The Lord of the Three Officials of Mount Tai arrives and presents his statement before the Imperial Lord. The assembled spirits subdue demonic beings, bind ghosts and monsters, and riding upon scenic light they arrive at Taisu (the realm of pure and tranquil simplicity).

The Seven Ancestors (Qizu, ancestors of seven generations) are freed from the roots of obstruction, and your physical body too shall ascend into the Three Heavens (Santian, the upper realms of Daoism).

Upper Grade, Chapter Six

The Upper Scenery Spirit within the Great Nonbeing receives the numinous mandate from the Southern True One. Rising and grasping the tally, the Mysterious One supports the banners; the Luminous True One holds the shining brilliance and step by step ascends the Cloud Courtyard.

Nine talismanic mandates urgently summon the host of spirits, and the horde of demons immediately perish in form. Ghosts of the mountains submit and come forth; the Six Heavens (Liutian, the yin-evil forces referred to in Daoist texts) crumble and collapse. Where there is ferocious evil it is executed and eradicated; where there is virtuous conduct it is aided and supported.

The Imperial Lord and Taiyi (one of the venerated deities of Daoism) record the names in the registers. Thus I unite with the root of blessed virtue, soar aloft to become an immortal, and enter Highest Clarity (Shangqing, one of the Daoist immortal realms).

Middle Grade, Chapter Six

The Nine Heavens each possess honored offices; Diyi (the combined or related deity of the Imperial Lord and Taiyi) governs the principles of the spirits. Majestic radiance illuminates the eight directions of the Scenic Realms, raising banners and arraying them in the Supreme Empyrean (Taixiao, the high and distant heavens).

Numerous numinous and radiant spirits come together in homage, and the myriad spirits assemble. The Demon Kings hastily accept their commissions, extinguishing evil influences and shattering a thousand kinds of demonic monsters.

They lead the Qingdi Mu (goddesses associated with the Azure Emperor of the East) and seat them in array upon the Golden Flower thrones. The seven generations of ancestors obtain immortal ranks and forever depart from the clamor of the Three Paths (Santu, the realms of hell, hungry ghosts, animals, and other places of suffering).

Upper Grade, Chapter Seven

The four True Spirits of Taiji (Supreme Ultimate) receive the mandate to assist Diyi, guarding the mysterious Dao, calming the spirit, nurturing life, and regulating the primordial qi.

The Original Lineage practices this Way; the nine True Spirits gather and blend together; the Infant (Chizi, the inner spirit symbolizing pure original nature) concentrates the qi of celestial truth. The refined textual passages declare:

The Four Perfected Ones of Taiji (Supreme Ultimate) receive the command to assist Diyi, a deity revered in Daoism, causing the mysterious Dao (the Way) to return and protect the human spirit, while nourishing life and harmonizing the primordial Qi (vital energy).

Yuanzong reveres and puts this Dao into practice. The Nine Perfected Ones gather and unite, the Infant—symbolizing inner true nature and the original essence of life—condenses in the heavenly realm, and literary brilliance interweaves with plain light as they spread forth.

They swiftly inspect the Three Officials, the divine offices in charge of the affairs of heaven, earth, and water, executing evil spirits and eliminating demons. The Nine Heavens tremble, and the seven kinds of primordial Qi blend and harmonize.

They remove and cut off the roots formed by the fetal membranes, enabling people to escape the Three Paths of hell, hungry ghosts, and animals. Descendants through successive generations all receive this blessing, becoming immortal families for generations.

The seventh chapter of the Middle Rank states:

Diyi guards the mysterious spirituality, freeing people from the name registers of the Three Paths. Emptiness and stillness fill them as they are born in accordance with fortunate destiny, uniting and transforming together with the Niwan Palace, the upper Dantian (energy center) in the head as described in Daoist teachings.

The Three Officials receive the command and respond to Diyi's summons, swiftly proceeding to Beifeng, the northern underworld of Daoism, to examine the name registers. They eliminate evil spirits and filth, allowing practitioners to ascend into the imperial palaces.

Generation after generation they obtain great blessings, flourishing in prosperity without end.

Whenever reciting the Qusu Jueci and the Yujing Neizhen Jinzhang, one must visualize Diyi concentrating the spirit in contemplative observation. Siming, the deity in charge of human lifespan and destiny registers, protects the true body; the Five Spirits hold axes and battle-axes in support; the Young Lords guard the palaces and gates. One should wear clean clothing, burn incense, and perform rites of greeting to the four directions before opening the chapters of the scripture.

When recitation begins, a thousand demons gather and submit, ten thousand evil spirits are crushed and destroyed. The gods of mountains and peaks come to pay homage, and the Jade Flower Immortal Perfected Ones join the banquet together. Reciting one rank of the scripture produces a voice as clear and far-reaching as jade tones. If one does not slacken within seven days, the matters sought will be fulfilled as desired.

Anyone who receives the transmission of the Qusu Jueci should prepare thirty chi of cinnabar-colored brocade silk and two pairs of gold rings as tokens of the Emperor Lord's Mysterious Perfected. When transmitting the scripture, one must fast for seven days, bathe while using five kinds of incense, and have no dealings with outsiders, in order to seek the arrival of spiritual communion. Only after confirming that the recipient is truly suitable may the transmission occur. If the scripture is transmitted recklessly to an unsuitable person or this precious classic is leaked at will, the parents and seven generations of ancestors will suffer the punishments of hell. How can one not be cautious about this!

The Dongzhen Taishang Danjing Daojing Jing ends.