《洞真太上八素真经三五行化妙诀》

The Four Perfected Ones of Taiji (Supreme Ultimate)—the four Zhenren of Daoism—inquired of the Supreme Lord of the Great Dao (the Way): “Ingesting the essences of the sun and moon and practicing the method of ‘rushing toward the two luminaries’ are both extremely precious and sublime methods of cultivation. From these the divine elixir is generated, and the three combine to accomplish merit. We have already carefully heeded these teachings. Does the cultivation of the Dao stop here?”

The Supreme Lord replied: “A good question, and one that benefits everyone. All who study the Dao and hope to attain it must begin by continually accumulating good deeds. The various methods used in cultivation require inner De (Virtue/Power) and outer techniques to work in tandem. Tuina (regulating the breath) and ingesting (consuming substances of cultivation) both belong to the methods of practice; the so-called ‘three wisdoms and five insights’ belong to good deeds. Without a foundation of good deeds, the methods of practice will not take effect; even if they appear effective for a time, they cannot last long and will ultimately harm oneself. Those of high aptitude and far-reaching aspiration should first cultivate good deeds and only then practice the various methods.

There are many methods of cultivation, and they differ in profundity. Although each person’s causal conditions vary, one may still proceed from the shallow to the deep and gradually reach the marvelous. Reaching the highest point is the ‘three unions’ spoken of in the divine elixir of the sun and moon. If one wishes to see results quickly, one must strive to perform ten thousand good deeds. Yet ten thousand good deeds cannot be accomplished all at once, and those who practice goodness may not know where to begin. The key lies in the ‘Sanwu’: by mastering and practicing the Sanwu, the ten thousand good deeds will naturally be established. Even if one has not yet completed all these good deeds, one may still cultivate the various methods along the way. Good deeds and cultivation should coordinate in activity and stillness, persisting in accumulation. With such long-term practice, in at most nine years one can obtain spiritual powers and become a sagely Perfected One.”

The Perfected Ones kowtowed and asked once more: “May the essential meaning of the Sanwu be told to us?”

The Most High said: “These teachings may only be heard; they must not be casually transmitted to those who are unsuitable. ‘Three’ refers to three kinds of wisdom, and ‘Five’ refers to five kinds of insightful capacity. The three wisdoms are knowing Heaven, knowing Earth, and knowing humanity.

One who understands the principles of humanity should emulate the Earth, taking stability and peace as the root. One who understands the principles of Earth should emulate Heaven, taking harmonious accordance as the foundation. One who understands the principles of Heaven should emulate the Great Dao (the Way), so that action does not disturb the stillness of the inner mind. The inner mind remains constantly clear, still, and luminous; in action one accords with things and benefits the myriad beings. One benefits all yet neither boasts nor becomes self-conceited, feels neither weariness nor anxiety, and neither tires of nor declines the task. Only thus can one be said to truly understand, with the mind thoroughly transparent and free of doubt, according with Heavenly De (Virtue/Power) just as the sun does; therefore it is called the ‘three wisdoms.’

The function of wisdom is to benefit the myriad beings without self-praise or self-conceit, without laboring the mind or worrying, without weariness or refusal; to be thoroughly clear and without the slightest doubt, according with Heavenly De like the sun—this is the three wisdoms. What is called ‘wisdom’ is knowing. Only by knowing these three fundamentals of Heaven, Earth, and humanity does one qualify to cultivate the Great Dao.

‘Dao’ means unobstructed penetration. The five virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness interpenetrate one another without blockage. Without obstruction there is penetration, and with penetration one can infinitely succor the myriad beings. The myriad beings and I depend upon one another in ceaseless generation, and the continuity of generating upon generating is of the utmost importance. One should practice urgently without slackening, thoroughly comprehend without remaining in doubt, and thereby bring infinite benefit; hence it is called the ‘five insights.’

The five insights combine with the three wisdoms, and the three wisdoms in turn penetrate the five insights. Insight and wisdom are inexhaustible; wisdom has no boundary. By releasing obstructions one attains penetration, and thereby reaches long life without death. All of this is rooted in the ‘Three’ and the ‘Five.’

The various good deeds accomplish one another; each possesses its jing (scriptures), precepts, keyi (liturgies), and ritual laws. The patterns of Heaven, the geography of Earth, and the principles of the human realm all have clear order. Fathers use them to instruct sons, rulers use them to admonish ministers, teachers use them to train disciples, and those of lower station may also offer counsel to their superiors. A heart that seeks nothing can forget words; a heart that benefits the world can help others mutually. Helping others yet not regarding it as merit, forgetting fame and achievement—this is superior De. Possessing De one attains the Dao; constantly holding to it without losing it—this is the highest realm of seeking learning and cultivating the Dao, and it is also the fundamental purport of this jing (scripture).”

The Zhenren (Perfected One) again requested instruction, saying: “I hope you will proclaim and transmit the unsurpassed, wondrous essential secrets. Those in higher positions use them to instruct those below, and those below should likewise revere those above. The methods of master-to-disciple transmission recorded in the various Jing (scriptures) differ from one another: some contents appear at the beginning, some at the end, some in the middle of the chapters, some are listed separately in the liturgical sections (Keyi), and some are transmitted only through oral formulas. Because the times of transmission differ and because the practices of different lineages and localities vary, the contents are sometimes detailed and sometimes brief, so that one is often puzzled in actual application. I dare not arbitrarily judge according to my own ideas and can only hesitate and delay, thereby wasting the time of cultivation. Daylight passes in an instant, and this fleeting time cannot be retained. If the sequence is mistaken during practice, one may violate the ordinances and increase one’s guilt, yet have no means of remedy. Ashamed and fearful, I can only take refuge in the Tianzun (Heavenly Worthy). I earnestly request that the Tianzun, out of compassion, clearly indicate the essentials and especially confer the precepts.”

Taishang (the Most High) replied: “In studying the cultivation of the Dao one must rely on the master, and the specific methods are to be those orally transmitted by the master. The cultivation methods recorded in the various Jing are sometimes omitted during transmission and sometimes differ in degree of detail; their differences should be grasped in light of the original meaning—how could they all be written into the scriptures? Now I am about to proclaim the methods that can instruct sentient beings and bring them benefit. Since sentient beings have the mind that seeks the Dao, they should be promptly encouraged and assisted; therefore I now speak the essential secrets. You must carefully comprehend them and apply them flexibly according to the occasion, yet without violating the fundamental tenets of this school.”

The Zhenren joyfully kowtowed and received Taishang’s teaching.

The Most High said: The reason people are valued and can be compared with Heaven and Earth is that they are able to teach others. First learn and understand clearly, then go on to enlighten others; return from confusion to the original source, abandon affliction and move toward peace and joy—such people are worthy of respect.

Among the immortal perfected ones (those who have cultivated and attained the Dao (the Way)), those who have not yet reached the realm of the Great Sage will later generate aspiration and establish vows, following opportunities. When the resonance matures, they will be reborn as humans, proclaim the wondrous Dharma, accumulate merit, and ultimately become Great Sages. The root upon which becoming a Great Sage relies is the practice of teaching and transformation: instruction must be strict, upright, and distinct; use the orthodox Dao to correct deviant conduct, and widely practice the “four equalities” (the four vast compassionate minds) of compassion, joy, and giving. If one cannot accomplish these, even if one recites Jing (scriptures/classics) day and night, wears Fulu (talismans and registers), and cultivates talismanic Qi (vital energy), one will labor much and gain little.

To accomplish the Dao of the Great Vehicle, one must first extensively succor all sentient beings; to succor sentient beings, the most urgent thing at present is to initiate teaching and transformation. One should promptly teach sentient beings to guard the One and preserve the Three, and to cultivate the Five Phases (Wood, Fire, Earth, Metal, Water); as long as the essential points are not omitted, one can investigate the Dao of the Great Vehicle. Those of shallow insight cannot bear profound principles, so teach them according to the level they can accept. Advancement and retreat in cultivation, as well as transmission, should follow the teacher’s instruction; if the master is clear and without error, one must also earnestly examine oneself and not recklessly proclaim. Cultivation is both for oneself and for others; one should first cultivate oneself, then guide others. If a person is not of deep and broad wisdom with thorough insight, it is not appropriate to discuss this Dao with them.

When implementing teaching and transformation, one must first sincerely cultivate what one has learned. If the methods learned have already shown efficacy, even if one has not yet fully mastered them and can only roughly provide emergency aid, one should still put them into practice in a timely manner; if one waits exclusively until everything is completely prepared, the meritorious work will be difficult to advance, because seeking completeness is often endlessly remote. If one wishes to perfect it step by step, one should study, practice, and verify at the same time. If a method does not show effect for a time, over a long period it will naturally manifest verification; when verifications accumulate to a certain extent, one can attain the Dao.

After attaining the Dao, one must still continue to diligently refine one’s cultivation; it is impossible to immediately ascend to the highest realm. Although one cannot instantly reach the summit, one should still cultivate in gradual sequence. Cultivation must accord with the opportune time, and action must wait for the alignment of fortune; if the time has not arrived, one must not force it. Timing is easily missed; forcing action at an unsuitable time will only be in vain and invite harm. When one encounters suitable timing and fortune, action is instead at ease, and the results can be preserved. A person whose De (Virtue/Power) is complete will not miss the timing and fortune. If the timing and fortune are not aligned, superiors and inferiors will mutually suspect each other, inside and outside will mutually fear each other, and the Qi of Yin-Yang will mutually damage each other—then one must not act rashly. Violating the timing, the sin and responsibility will be grave; both the netherworld and the human world will pass sentence, and it will be difficult to eliminate. To avoid this disaster, one must carefully discern the timing and fortune.

The four seasons and the Five Phases cycle and return without ever ceasing. One should cultivate according to the seasons and not slacken or turn back; when resonance arrives and the timing and fortune open, each has its corresponding method. The methods recorded in the various Jing of the Three Caverns (Dongzhen/Dongxuan/Dongshen) (the classification of Daoist classics) are each different; when the timing and fortune are flourishing, implement them; when the timing and fortune decline, temporarily suspend them, and one must not treat them lightly; one should treat them with reverence and employ them according to the timing and fortune. Methods sometimes operate and sometimes are concealed, but the Dao itself has no distinction of light or heavy, high or low.

Teaching and transformation can begin from oneself and expand to the family, the village, the state, and even all under Heaven. If the people of the world do not accept it, do not forcibly offend them; the principle is the same in the state, the village, the family, and oneself. If a certain cultivation is not suitable for oneself, do not painfully force it, otherwise it will cause injury, leading to retreat, defeat, and disaster, even falling into hell and being forever separated from heaven. One might even lose the human body—how then could one hope to become an immortal or a perfected one?

The perfected person in studying first personally tries it out. First practice the methods of affairs transmitted by the master; if suitable, continue; if not suitable, stop. After stopping, do not commit evil, and continue to observe the causes and conditions; if the causes and conditions have not yet matured, then for the time being cautiously continue to try; if suitable, proceed; if not suitable, stop again. After stopping, one must solemnly reflect on one’s own faults, holding a mind of shame and caution, and not argue face to face with others about advancing or yielding; one may silently continue practicing. If the same matter is tried three times and still not suitable, one can change the method. There are many methods, and one should implement them according to what has been received in transmission.

First teach, transform, and refine oneself, then extend it to others; from oneself expand to all under Heaven, until the infinite. All people under Heaven can follow this path; the key lies in secretly and cautiously cultivating this art. This art can temper the nature of the mind, causing a transformation in a person’s root nature, making the mind and will more refined and pure; in this way, there is hope of accomplishing the status of a perfected person.

Anyone who cultivates the method of “wondrous transformation” must first cultivate themselves. The so-called “transformation of the body” begins with establishing the aspiration to cultivate the Dao (the Way). The Dao resides in the heart-mind, and the great Dao is constantly present there. Although the great Dao cannot be seen, the heart-mind must never forget it. When the heart-mind does not forget the Dao, one can firmly and uprightly hold to the orthodox Dao. With the orthodox Dao dwelling in the heart-mind and no evil thoughts harbored within, malevolent influences dare not intrude. This is called “aspiring to the Dao.” Only when the aspiration to cultivate the Dao is established with complete sincerity and firmness can one’s endeavors succeed.

How can the aspiration be made firm? It depends upon a heart of great compassion: cherishing all things without regarding them as different from oneself, neither harming oneself nor harming the myriad beings. All things that contain Qi (vital energy)—which constitutes life and the myriad things—including trees, plants, soil, and ashes, should be regarded as identical to oneself. Holding such thoughts in the heart-mind is itself the establishment of the aspiration to cultivate the Dao; when the aspiration is firm, endeavors can succeed.

How then can this aspiration be made lastingly firm? Again it depends upon the heart of great compassion. Cherish all things without regarding them as different from oneself; neither harm oneself nor harm the myriad beings. All things containing Qi, including trees, plants, soil, and ashes, should be regarded as one’s own children. Do not despise them, nor give rise to thoughts of harming them; constantly keep them in mind, viewing them as coexisting with oneself. For sentient beings who possess spiritual awareness, wish that they further advance in cultivating the Dao; for things that lack spiritual awareness, wish that they generate spiritual awareness. This accords with the De (Virtue/Power) of the Heavenly Dao and is the beginning of all good actions. By persistently cultivating in this way, the state of mind becomes clear and penetrating, ultimately shining as brightly as the sun and moon.

Whoever cultivates “wondrous transformation” (the mysterious changes of which Daoism speaks) must first cultivate their own person. Cultivating the person begins with establishing a firm aspiration toward the Dao (the Way); once this aspiration is steadfast, one then upholds De (Virtue/Power). When De resides in the heart, the heart possesses spiritual illumination; when both spiritual illumination and the mind’s awareness are wholly concentrated on the Dao, upholding De enables one to become authentic.

What the Perfected Person (Zhenren) cultivates is the practice of goodness without forgetting. To remember good deeds firmly and without omission is called “recognition.” Cherishing kind thoughts and acting with compassion is the starting point of cultivation; next one must be frugal and cautious, seeing things through from a good beginning to a good end, remaining consistent throughout, without failure or disorder. Such a person is called a Perfected Person.

One must be cautious and keep secrets, never forgetting even for a moment; one’s bearing should be quiet and settled, acting in accord with the opportune moment and withdrawing when the moment has passed, without clinging to external things. Sounds and colors cannot taint the will, nor can toil and humiliation become a burden. When dwelling in wealth and honor, one does not amass, does not grow arrogant, does not become proud or extravagant, does not show off or make a display; when dwelling in poverty and humble station, one does not flatter or fawn, does not put on airs or act carelessly, is neither coarse nor noisy.

In relating to others and conducting affairs one must hold to the constant Dao, keeping both generosity and strictness in proper measure; secretly nourish De and act with solid, practical steps; preserve one’s integrity and conduct oneself with a heart of reverence. Upholding integrity can bring the reward of nobility; cultivating genuine and inwardly reserved De can evoke the fruition of Dongzhen (the high perfected realm of which Daoism speaks). By continuously practicing frugality without ever slackening, one can share the same De as the sun and moon.

Anyone who cultivates “subtle transformation” (the way of minute and wondrous change) must first begin by transforming themselves. To transform oneself, one must first resolve to seek the Dao (the Way), next uphold De (Virtue/Power), and finally maintain humility.

Humility encompasses contentment, yielding, and dwelling in the lowly place. One must understand that the Dao deserves reverence and De deserves cherishing; they cannot be sought rashly. One should seek the Dao with a humble attitude and restrain oneself with humility. When status and power are placed in front, one steps back; when lining up, one willingly takes the last place, not coveting the front, always remaining below others and content in the lowest position. There no one contends, and it is not a place that worldly people strive after or pursue. Even remaining there, one does not feel restless; instead one thinks of the Dao even more firmly and upholds De even more steadily.

Acting thus, one gains the reverence and submission of all beings and accomplishes what ordinary people cannot; transcending the multitude, one is pitied by the spirits and protected by the authentic and true. From the low one rises to the high, from the earth one ascends to the heavenly realms, abandoning the mundane to enter the sagely realm, ultimately becoming the source of great wisdom, honored by the myriad things and looked up to by both heaven and the human world.

Because of harmonious yielding and willingly remaining behind others, one can fulfill oneself and assist others; occupying the rear, one can instead advance to the front. The more one yields, the more one obtains; not regarding stillness and softness as shameful, one can instead become the strongest. Not daring to contend for the lead, one nevertheless first attains thorough penetration, becoming a person respected by all, uniting with heaven and earth, and ascending in broad daylight. The three kinds of wisdom embodied by “the extremity of the stars” have their root in compassion, frugality, and not daring to be first; this is precisely the wondrous function of wisdom.

Anyone who practices “marvelous transformation” must first learn to transform themselves. What is called “transforming the body” means cultivating three kinds of wisdom. After possessing the three wisdoms, one then follows the five virtues of wisdom. The five wisdoms are benevolence, propriety, trustworthiness, righteousness, and wisdom. Once the three wisdoms are fully realized, they can unify and govern the five wisdoms; the “wisdom” among the five wisdoms also communicates with the three wisdoms.

If one’s study has not yet reached complete understanding, the three wisdoms cannot mutually encompass one another; if cultivation has not yet become thorough, the five wisdoms cannot merge into one. Therefore, because their names differ, there is a distinction between “three” and “five.” However, the wisdom within the five wisdoms has not yet reached its utmost; when it does reach the utmost, the three wisdoms merge into one, and the five wisdoms no longer display distinctions among themselves.

Benevolence, propriety, trustworthiness, and righteousness each contain a portion of wisdom. Precisely because these four virtues each possess wisdom, they can be established; if they had no wisdom at all, they could not exist. It is only that the proportion of wisdom in them is smaller, so they are not separately called “wisdom”; whereas when the component of wisdom is greater, it is combined with the four virtues and called the five wisdoms. The five virtues interpenetrate one another, equal and without bias. Without bias, the distinctions among the five wisdoms disappear; their origin unites with the three wisdoms as one.

The three wisdoms originally return to a single root. This single root is implemented within the five wisdoms, and this is called the “six penetrations” (six realms of thorough comprehension). After complete penetration, even the distinctions of the “three wisdoms” no longer exist. When the three wisdoms and five wisdoms fully accord, this is called the “seven awakenings” (seven progressively deepening levels of awakening). When awakening is clear and distinct, one reaches a boundless state.

These levels can be distinguished by number or can transcend number and interpenetrate without obstruction: when separated they each have distinctions, when combined they return to the whole; combining them does not hinder distinction, and distinguishing them does not hinder unity. Combined they are generally called “one,” separately they are summarized as “seven.” These seven levels display the gradual process of cultivation, guiding a person from the extremities back to the root. The conscious spirit (a person’s spiritual consciousness) first gives rise to perception; having perception, one is able to see; after seeing, one is able to follow; after following, one is able to practice continuously; after practicing, one is able to be steadfast; after being steadfast, one is able to achieve; after achieving, one does not cling to the achievement.

The seven awakenings and seven levels all unfold from a single root of awakening. Because awakening has depths and shallows, it is divided into seven successive stages; by going beyond these levels, one can penetrate deeply into the origin of the Dao (the Way). Thereafter one can attain a boundless realm of penetration. This realm cannot be fully expressed in words; one can only silently experience it and know it for oneself. After silently experiencing and understanding it oneself, even language is forgotten; forgetting language and realizing the Dao is the highest realm of cultivating the Dao.

To cultivate “Wondrous Transformation,” one must first bring about a transformation of oneself. What is called “transforming the body” means cultivating oneself according to five kinds of wisdom and De (Virtue/Power).

Benevolence takes the cherishing of life as its foundation: one loves living beings and abhors killing, rescues those in distress and protects what is still growing; one neither inflicts harm nor harbors jealousy, is able to harmonize Yin-Yang, releases living creatures and delivers them from suffering, holding compassion in the heart and never forgetting it. By continually accumulating the De of benevolence, one can prolong life and ultimately become an immortal. What the immortals prize most is that lives nourish one another and grow without cease; the transmission of the Dao (the Way) likewise continues, like life itself, between the hidden and the manifest. Qi (vital energy) has different endowments, and each endowment has its name. Benevolence belongs to Wood of the Five Phases (Wood, Fire, Earth, Metal, Water); Wood generates Fire; Fire corresponds to ritual propriety.

Ritual propriety means reverence both inwardly and outwardly, conducting rites according to proper form, honoring the Three Honored Ones (the deities revered in Daoism), and valuing nurture and harmony; one eliminates pride and indolence and cuts off greed and illicit desire. If one can remain pure, upright, and incorruptible and persist over a long time, one can become an immortal.

Fire generates Earth; Earth corresponds to trustworthiness. Trustworthiness means honesty of heart, not speaking empty words, and not violating an oath once it is made; one eliminates falsehood and deceit, for deceiving the inner heart also invites punishment. If words and deeds are consistent, if one keeps faith with evidence, is sincere and honest, and persists over a long time, one can become an immortal.

Earth generates Metal; Metal corresponds to righteousness. Righteousness means clearly distinguishing right from wrong, rewarding the good and punishing the wicked, abandoning the deviant and returning to the correct, and resolving doubts and difficulties; one does not covet wealth or steal, but restrains the violent and assists the weak. One must eliminate delusion, heterodox views, excessive suspicion, and self-willed forcefulness, and must not seize public or private property. If one can reward the good and halt disaster, govern disorder and stop violence, remaining pure, simple, and well-learned, and persist over a long time, one can become an immortal.

Metal generates Water; Water corresponds to wisdom. Wisdom means being able to understand the principles of things and distinguish the true from the false; one eliminates treachery, ignorance, and obstinacy. If the mind is clear, even, and penetrating, if one studies diligently and teaches others, guiding them skillfully without weariness, and persists over a long time, one can become an immortal.

If the five virtues are practiced with imbalance, merits and faults, advances and retreats will appear, and they must remedy one another. When good deeds are many, blessing follows; when evil deeds are many, misfortune follows. Fortune and misfortune have no fixed doorway; they are all brought upon oneself. Yet good and evil can also transform: even if blessing has reached heaven, one may still fall; even if one has descended into hell, one may still rise.

These, however, do not yet count as true students of the Dao; they are merely worldly people: though they have some knowledge of faith, they have not obtained the true Dao. The true Dao of becoming an immortal is transmitted to those of lofty aspiration. Such a person resolves to seek the true, loves to study the way of immortality, diligently cultivates the “Three Wisdoms” (three kinds of wisdom) and thoroughly cultivates the “Five Insights” (the five virtues corresponding to the Five Phases). The Three Wisdoms must proceed equally in parallel, without clinging or attaching to any one extreme; only after long accumulation and thorough integration can one become a supreme sage and unite with the Dao in truth.

This method of the Dao should be transmitted from one person to another, but only to a suitable person. If one does not understand the Three Wisdoms and the Five Insights, practice is merely labor in vain. Those who know it should treasure this method, cultivate it in secret, and not disclose it.

Before undertaking Miaohua (Wondrous Transformation), one must first perform Huashen, entering the transformative state required for cultivation. Before Huashen, one must first receive the teachings. When receiving the teachings, if one fails to observe the purification fasts and precepts and transmits them casually; or if the fasts are insincere and the ritual tokens are insufficiently prepared; or if one relies on power and influence to demand them by force, disregarding the rules of master-disciple succession; or if one happens to obtain the secret formulas yet does not seek out an enlightened master; or if, when performing the Mysterious Covenant (the oath ritual of transmission), one has not washed the heart and cleansed one’s faults, and the tokens have not been delivered; or again, if the fasts are insincere, the tokens incomplete, one forcibly demands by relying on influence, disregards the master’s methods, obtains the teachings by chance without seeking a true master, the Mysterious Covenant remains unpurified and the tokens undelivered—all these constitute faults.

After beginning the practice, if one soon abandons it; or if doubts arise in the mind, one slanders and leaks the secret formulas, vilifies them in speech, and inflicts various insults; or if one conceals the formulas without explaining them and is unwilling to study them; if offerings do not conform to the rules and they are placed in unsuitable locations; if one treats the sacred Jing (scriptures) with contempt, wishing only to monopolize them; or if one seizes, begs for, or secretly looks at the formulas and practices them without authorization—those who commit these offenses will suffer severe punishment like the wind-blade, which is difficult to dispel. One should promptly repent and atone, cleanse the inner heart, take refuge in Qing Tong (the Azure Lad, a Daoist divine perfected being), bow in worship and confess the faults, continuing without interruption for three years. In this way the offenses will certainly be pardoned; only if one does not repeat them thereafter may one cultivate this Jing.

If the time for correspondence with the divine perfected ones has not yet matured, it is because merit is still insufficient. So long as one holds Qing Tong in visualization within the mind, one can open the intelligence of the heart, unravel the entanglements of sins, faults, and calamities, and bring down penetrating luminous wisdom, enabling thorough comprehension of the mysterious and wondrous principles and understanding of one’s own causes and conditions. Cultivating thus, one will soon see results and ultimately attain the rank of Shangzhen (Superior Perfected).

The Method of Visualizing Lord Qing Tong

In the Eastern Sea stands Fangzhu Mountain, originally named Donglong, the site of the Palace of Donghua. It measures three thousand li in circumference and has six gates in all.

The eastern gate is called Qinghua Gate. The gatekeeper, surnamed Li and given name Boyuan, oversees the name registers of those studying the immortal Dao (the Way) and the records of their comings and goings.

The southern gate is called Shenhua Jade Gate. The gatekeeper, surnamed Wang and given name Zusi, oversees the entries and exits of Zhenren (Perfected Ones) and flying immortals.

The western gate is called Yudong Gate; within this gate there are six further gates.

The eastern gate is called Qinghua Gate. The gatekeeper, surnamed Li and given name Boyuan, oversees the name registers of those studying the immortal Dao and the records of their comings and goings.

The southern gate is called Shenhua Jade Gate. The gatekeeper, surnamed Wang and given name Zusi, oversees the entries and exits of Zhenren and flying immortals.

The western gate is called Yudong Gate. The gatekeeper, surnamed Kang and given name Shangjie, oversees the entries and exits of the High and Superior host of Perfected Ones, the Jade Emperor, the Thirty-nine Emperors, the Twenty-four Jade Perfected, and the Queen Mother of the Western Turtle.

The northern gate is called the Jade Yin Gate. Its gate officer is surnamed Shi and named Shaoye. He administers the affairs of true immortals and of those just beginning to cultivate the Dao (the Way), and he also records and inspects the promotions, demotions, advances, and retreats they undergo.

The southeast gate is called the Heavenly Pass Gate. Its gate officer is surnamed Wen and named Wuche. He oversees the registers that record the past-life destinies and karmic affinities of all living beings, and he also records the paths by which practitioners of the Dao attain immortality.

The northeast gate is called the Cold Water Gate. Its gate officer is surnamed Chong and named Lindu. He oversees the records and transmission of the experiences of ghosts and spirits.

These six gates stand on Heaven’s Eastern Ridge. Beside the mountain gates, three hundred lions and three hundred giant beasts stand watch, and each gate has three thousand gate generals. Those who cultivate the Dao should first memorize the names and sequence of the six gates. The Jing (scripture) says that those who know these things will not die, and that their names will be submitted to the Azure Palace, a celestial palace-administration. When entering a quiet chamber to burn incense, one should constantly visualize the names of the six gates together with the surnames and given names of the gate officers. After nine years of such practice, one can ride the clouds and ascend into the six gates.

Within the six gates lie three palaces. The first is the Fangzhu Azure Palace, presided over by the Senior Minister, the Azure Lad. The second is the Jade Protector Azure Palace, presided over by the Senior Minister, the Grand Marshal, Master Gaochen. The third is the Jade Floriate Azure Palace, presided over by the Little Lad of Azure Floriate of the Eastern Sea.

In each of these three palaces grow several hundred jade trees. In the trees are kun fowl, phoenixes, and nine-colored birds; beneath the trees grow numinous zhi herbs. From jade wells, spring water wells forth of its own accord; those who drink it enjoy the same longevity as the sun, moon, and stars. Lions and celestial beasts stand guard and protect outside the palace walls.

When cultivation of the Dao (the Way) has not yet succeeded, it is often because of karmic obstacles from sinful deeds. Therefore one should purify the mind, observe fasting and precepts, burn incense, repent of faults, and pray for blessings and protection.

Select a dingmao day and perform the rites in an open outdoor space; if it rains, conduct them inside the main hall. Concentrate fully while facing east, knock the teeth three times, close the eyes, and visualize the Three Palaces within the body (the three important locations spoken of in Daoist inner cultivation). Then visualize the Supreme Minister Azure Youth Lord (Shangxiang Qingtong Jun, a Daoist deity dwelling in the Azure Palace of Fangzhu): he resides in the golden halls and jade chambers of the Azure Palace, guarded by three thousand attendant maidens, his whole body reflecting mysterious radiance, his spirit bright and luminous; azure cloud-mists cover the palace above, while purple qi (vital energy) swirls around it.

On the hall to the north of the palace stands a jade rack holding the “Register of Immortality Studies,” which records the Daoist names of cultivators together with the years and months; there are also one hundred thousand golden slips and jade tablets managed by the Immortal-Directing Official. Visualize one’s own name recorded in the register, concentrate the thought upon this for a time, then visualize the Azure Youth Lord appearing, his countenance radiant and dazzling. At this moment one must firm the intention, gather the hands, announce one’s identity and name, and say: “I, so-and-so, this day sincerely take refuge in the Supreme Minister Azure Youth Lord.” Then perform three bows.

After the bows, bend the body down, secretly kowtow and knock three times, and silently recite: “I earnestly beg pardon for the grave sins I, so-and-so, have committed in past and present, that I may be enlightened and understand principle, able to comprehend the mysterious scriptures, recognize my own former destinies, soon accomplish the way of the immortals, and that my household may flourish while the Dao and De (Virtue/Power) are widely transmitted.” After reciting this, perform three more bows, kowtow and knock three times, and the ritual is thereby concluded.

One may also perform the rites facing north, once every sixty days; the visualization, however, should be kept constantly in the mind. If one cannot meet a dingmao day, another mao day may be chosen. If it is impossible to perform the rite every sixty days, it may also be done once each season. Should the ritual be performed too infrequently, sinful obstacles accumulate and cultivation becomes difficult; if the mind is not concentrated and faults remain uncorrected, one merely adds to one’s sins in vain. It is better to perform it earnestly once a year than to do it many times in a perfunctory and superficial manner.

Anyone who does not practice once every sixty days must perform three hundred sixty bows, up to a maximum of three thousand six hundred bows. If the body is not overly weary, the full number may be completed within the twelve double-hours of a single day and night, bowing three hundred times in each double-hour for a total of three thousand six hundred bows. After the rites one must reflect upon faults and correct them so that they are not repeated; at the same time one must continue to perform good deeds without slackening. If this is persisted in for three years, the Three Honored Ones (the three deities venerated in Daoism) will descend and appear.