《洞真太上紫书箓传》

The Dongzhen Taishang Purple Book Registers Transmission (a jing (scripture/classic) in the Dongzhen section of the Shangqing scriptures).

This scripture was originally worn by Taizhen Zhangren (an immortal true person in Daoism) and later transmitted to Wenshi Xiansheng (a legendary Daoist figure). It is also known as the Upper Scripture of the Secret Instructions of the Five Hidden, Six Marvelous, Three-Nine Zhengyi (Orthodox Unity).

The Shangqing High True Great Sage Mysterious Spirit Beginningless Heavenly Worthy (a revered Daoist deity), together with the Five Elder Emperors, the sages of the ten directions who have attained the Dao (the Way), and countless true immortals, assembled in the Beginning Azure Heaven of the northeast, in the Seven Treasures Jade Forest Pure Countenance Palace on Jade Capital Mountain of the Great Floating Li Kingdom. Heavenly immortal music was performed, fragrant flowers scattered in all directions, and extraordinary divine objects, birds, and beasts were arranged throughout, presenting a magnificent scene that words can scarcely describe. The Heavenly Worthy smiled, and all rejoiced.

At this time, the Most High Lord of the Dao, riding a natural precious wheel and attended by innumerable true sages, immortal youths, and jade maidens, departed from the Mysterious Capital and came before the Heavenly Worthy. After completing the rites, he reported to the Heavenly Worthy. The Heavenly Worthy smiled with pleasure, and everyone rejoiced. The Most High Lord of the Dao inquired about the reason: Could it be that some mysterious and wonderful grace had descended? The Heavenly Worthy invited him to be seated and discussed the pure and marvelous principles with him, their talk and laughter flowing most delightfully. All praised together that this scene was extremely rare, yet no one specifically inquired into the principles involved.

Then the Primordial Heavenly King (a revered Daoist deity) rose from his seat, knelt at length, and reported to the Heavenly Worthy: “The Most High Lord of the Dao has accumulated merit and De (Virtue/Power) through countless kalpas to reach such a profound and marvelous realm. This gathering of all today is a rare joyful celebration whose profound meaning cannot be exhausted. His compassionate heart extends to billions of sentient beings, yet he often wishes to speak but has no one to whom he can speak, wishes to teach but has no one who can receive. Now that we meet on this day of great celebration, I earnestly request that you clarify the essentials: By cultivating what Dao can one widely save sentient beings? By practicing what method can one long maintain this joy?”

(The original text repeats the passage from “the Heavenly Worthy smiled with pleasure... everyone rejoiced” to “came before the Heavenly Worthy, completed the rites and reported”; the above is a merged translation.)

The Heavenly Worthy said, “Excellent, excellent! Your question is truly grand. I possess a mysterious and wondrous Dao (the Way), deep, vast, and inexhaustible. It is secluded, remote, and distant, subtle and genuine, and cannot be exhausted in words. Of its profound and hidden contents you have already roughly understood. Now I shall transmit the secret essentials of the Five Hidden, the Six Marvels, the Three Nines, and Zhengyi (Orthodox Unity) to the Taishang Daojun, so that he may jointly elucidate and transmit them with others, thereby saving and delivering sentient beings and enabling them to obtain the Dao of long-lasting abiding and eternal joy.”

At that time the Primordial Heavenly King, the Taishang Daojun, and the innumerable sagely perfected ones (the many holy true immortals) followed the command. All rejoiced, performed their salutations, and then departed. The Taishang Daojun together with the Primordial Heavenly King returned to the Palace of Great Existence and wandered and banqueted in the Lodge of the Marvelous Courtyard. There purple clouds coalesced, the seven treasures emerged, cinnabar-red mists spread across the terraces, and all manner of flowers shone brilliantly and dazzlingly. Their radiance illuminated the Jade Void and also shone through all the heavens; the fragrance drifted throughout the ten directions, the light luminous and the aroma rich, difficult to describe in words.

Thereupon they summoned the limitless spiritual deities (the infinite gods and spirits), the great gods of utmost perfection, the assembly of immortals and the sagely multitude. They played the cloud chimes (a heavenly instrument) and performed the music of heaven. The assembly frolicked among the lions and the white unicorns, watching the white swans dance and the vermilion phoenixes soar. The eight tones rang out sonorously, the nine colors glowed in mutual reflection, flutes, pipes, bells, and drums sounded together. All sorts of marvelous arts, sounds, and sights unfolded in profusion, and the songs were clear, elegant, and beautiful. Heavenly deities, human ghosts, and even the most minute living beings were all moved, and none was without joy.

At this time the great deity who had attained the Dao, the White Jade Queen Mother (Baiyu Wangmu, an honored deity of Daoism), rode in a carriage adorned with a nine-layered floral canopy. Numerous Zhenren attended and guarded her while cloud-dragons escorted her on both sides. Immortal youths lined up in front and jade maidens arrayed themselves behind; canopies and floral ornaments interwove on the left, banners and incense smoke clustered on the right, accompanied by music and dance. She respectfully went to pay homage to Daojun, kowtowed in greeting, and inquired: “I have heard that Yuanshi Tianzun once told Yuanshi Tianwang to transmit the Six Wondrous Secret Instructions to Daojun. I wonder whether I might be permitted to hear these secret instructions?”

Daojun replied: “The secret instructions of the Tianzun have been concealed through hundreds of millions of kalpas and can be encountered only by truly worthy and virtuous persons; therefore they are not lightly proclaimed. Now that you have come to ask, do you wish to seek these secret instructions? If you truly desire to hear them, you may inquire of Wushi Tianwang.”

Thereupon the Queen Mother left her seat, prostrated herself on the ground, kowtowed, and requested: “Since the secret instructions of the Tianzun contain the teachings of the Most High, please allow me to take refuge and seek to hear them; I earnestly beg you to bestow the instruction.”

The Tianwang said: “These secret instructions are profound and subtle, difficult to grasp by ordinary thinking. Those whose minds and wills are utterly sincere will naturally respond and comprehend; only when a person of ultimate truth transmits them orally will the key essentials circulate. If one merely exists in the world with a mind like a walking corpse, even after kalpas of the dusty world it will be hard to encounter them. Those who encounter them may attain long life and communion with the spirits, unite as one with the Dao (the Way), transform without limit, and constantly enjoy boundless peace and joy; those who do not encounter them will suffer repeatedly, which is truly lamentable. The Queen Mother’s compassion pities all living beings, her aspiration is to save them widely, and her merit and De (Virtue/Power) correspond with those of the Tianzun; how could she not consider cultivating these secret instructions? Please return to your seat; I shall briefly explain, and by your numinous brightness you will naturally comprehend.”

“I formerly heard the Tianzun say to Daojun: ‘Neither heaven nor earth, neither Yin nor Yang, neither sun nor moon, neither yielding nor firm, neither non-being nor being; subtle and secret, do not proclaim it.’ This is the essential point of the wondrous instructions. Can you understand it?”

The Queen Mother pondered for a long time, then raised her head and answered: “‘Neither heaven nor earth’ refers to the unsurpassed realm of undifferentiated unity; ‘neither Yin nor Yang’ refers to the mysterious penetration of the central palace; ‘neither sun nor moon’ refers to the two halves uniting as one; ‘neither yielding nor firm’ refers to the confluence of mountains and rivers; ‘neither being nor non-being’ refers to the five and nine reaching the extreme and transforming without limit; ‘subtle and secret, do not proclaim it’ refers to silently and carefully cultivating, not transmitting it casually to others.”

The Tianwang said: “Exactly so; you have already comprehended it. The Tianzun’s great compassion extends its grace to all; how could it be that he grudges these secret instructions and is unwilling to transmit them? It is only that people are mostly hypocritical and superficial, do not understand the ultimate principle, bear heavy karmic obstacles, and moreover doubt the true teachings. If they hear the subtle discourse they might instead slander, belittle, and disbelieve, thereby falling into evil paths, suffering pain like wind-knives cutting the body, and even after kalpas finding it hard to be liberated. The Tianzun’s great compassion is inexhaustible and pities all living beings; therefore he conceals the wondrous instructions, waiting for truly worthy and virtuous persons.”

“The way of true worthiness and virtue is extremely rare; even across lifetimes few hear of it. Yet living beings cannot be without teaching, so other principles are widely expounded in order to rescue those who are lost. Moreover, liturgical methods (Keyi), rituals, taboos, and precepts are established, combined with various metaphors, created and arranged according to the times, and classified into categories that cannot be recorded one by one. It is hoped that people can gradually enter the mysterious and wondrous realm from shallow and near teachings and ultimately encounter these secret instructions.”

“These secret instructions are profound and subtle, the root of all principles. Therefore the Five Elder Emperor Lords, the Thirty-two Heavens, and countless sagely assemblies all jointly honor them. Even in times of no speech the Dao still lies hidden within them; once there is speech these secret instructions occupy the foremost and most supreme position. Therefore the Tianzun especially values them, and sages and worthies also treasure and guard them. Only these secret instructions are the root; although other Jing (scriptures) are important, they all come after them. After diligent study through successive kalpas, advancing energetically and arduously without turning back, accumulating merit and De unceasingly, one will naturally have the opportunity to encounter them. If one is not a person fated to attain the Dao, one will ultimately not meet them; if one has not attained the Dao and become a true being, one cannot judge who is suitable to receive the transmission.”

“Now the Queen Mother embodies the Dao and unites with Shen (spirit); her brightness is penetrating, able to investigate being and non-being, exhaust the principles of things and original nature, understand people and affairs, and discern clearly whether large or small details. She is about to rescue all living beings, distinguish true from false, reward good and punish evil, and widely save living beings. Only by comprehending these secret instructions can merit and De be considered complete, vast, majestic and grand, difficult to express in words. Yet these secret instructions are the highest purport of the Tianzun’s teaching and also the beginning of all wonders; all teachings take them as principal. They may be clearly transmitted to worthy and virtuous Shangshi (superior persons of relatively high cultivation level and profound De), but one must be cautious not to speak of them to middling or inferior people.”

The Queen Mother said: “I have received the secret instructions bestowed by the Tianzun and also heard the teachings of the Six Perfections (methods of practice for saving living beings) and the Four Equalities (principles of practice for treating living beings equally); these practices cannot be fully spoken of even through many kalpas. Even if I exhaust my words in thanks it would not suffice to repay the grace and De. I shall respectfully exhaust my mind and intention, silently and carefully cultivate and maintain them, solely following the teachings.”

The Tianwang said: “Reverently and carefully follow them; may you long uphold them without end.”

At this time, the Queen Mother said to the Daojun: “Only after passing through hundreds of millions of kalpas and possessing the necessary affinity can one have the opportunity to receive this decree. By means of this, one can teach, transform, and save all sentient beings, bestowing boundless blessings. Yet I worry that those of genuine De (Virtue) are far too few, which is truly lamentable. From now on, if there are superior persons of lofty aspirations who deeply cherish this Dao (the Way), willing to abandon their wealth and even their own lives, entrusting everything in order to seek and receive this secret instruction, regardless of their number and regardless of how many years or kalpas may separate them, as long as they encounter an auspicious day and morning, they may be given the transmission after fasting and purification. Would this be permissible?”

The Daojun replied: “This matter is by no means easy, by no means easy. Suitable people must be carefully selected, those who accord with the Mother’s intention chosen, and only then may it be transmitted as you have described. Those who seek to receive the secret instruction, no matter how many, and no matter how many years or kalpas apart, upon encountering an auspicious day and morning, may receive it after fasting and purification. Would this be permissible?” The Daojun said further: “This matter is by no means easy, by no means easy. Suitable people must be carefully selected, those who accord with the Mother’s intention chosen, and only then may it be transmitted as you have described. The principles must never be forgotten, and the instructions must never cease; they should be repeatedly exhorted to swear vows, to cautiously preserve the secrecy, to cultivate diligently, remaining calm and prudent. Only thus can they thoroughly understand the arts of calculation, respond to the times and fortunes, and ultimately attain the true realm of the Dao.”

The Queen Mother kowtowed and accepted the command, then returned to the Jade Palace of Turtle Mountain, dwelling in the Qinglin Palace. There stood palaces of vermilion and purple, treasure canopies strung with pearls, with immortal youths, jade maidens, and all manner of wondrous musicians surrounding and attending them, everything mysterious, profound, and pure.

At that time, after the banquet and music had ended and the Queen Mother’s mind was at peace, Taihe Zhentong (True Youth of Supreme Harmony, a Daoist immortal) and Taixuan Yunü (Jade Maiden of Supreme Mystery, a Daoist immortal) carefully restrained their bodies and minds and observed a fast for many consecutive days. They swore an oath to each other that they had devoted themselves completely both inwardly and outwardly. Exhausting their family wealth, they prepared three halls of the seven treasures, five sets of jade beds, golden screens, pearl curtains and jeweled canopies, ninefold divine incense, ten exquisite floral banners, one boy and one girl each, one golden dragon carriage and one jade dragon carriage, a hundred flavors of precious delicacies sufficient for a thousand days, a thousand bolts each of embroidered silk gauze, and ten thousand catties each of purple and yellow superior gold. They displayed these offerings on jade tables and presented them together to the Queen Mother.

The two prostrated themselves and knocked their heads on the ground, saying to the Queen Mother: “We are fortunate, after enduring the calamities of the dusty world, to have met and to serve at your side. Our hearts are truly filled with joy and consolation, and our gratitude will never be forgotten. Yet we later students are shallow in cultivation, and the Great Dao (Dao, the Way) has not yet been accomplished. We dare not regard our meager offerings as sufficient; we only hope to seek the Dao further. If we have not attained the realm of the Dao, we earnestly beg your pity and forgiveness. Now we have exhausted our minds and wills, poured out our sincerity and all our possessions; besides our own persons, nothing remains. We lie prostrate on the ground, entrusting our bodies to Your Eminence. Our bodies, Shen (spirit), nature and life all belong to you. We beg to hear the profound mystery of the unsurpassed blending of the five and nine. May you greatly extend your compassion and specially grant us instruction.”

The Queen Mother remained silent in thought for a long time, considering the matter repeatedly and sighing several times, yet she did not grant their request. The Zhen Tong and Yu Nü became even more earnest. They threw themselves down with all five parts of their bodies, continuously knocking their heads in plea, until at last brain marrow flowed out together with tears of blood; they fainted on the ground and their breath ceased.

After a long while, the Queen Mother composed her appearance, spoke solemnly, and ordered the Left Immortal and Right Perfected to raise them up. Once the two had revived, the Queen Mother bestowed jade nectar upon them; each drank one he, and their bodies and minds returned to normal.

The Queen Mother told them: “You are able to practice the Three Wonders, so you will certainly be able to cultivate the Six Marvels. Moreover, because of virtue accumulated over successive lifetimes, you have obtained this blessing of becoming true immortals. Now that you have been so diligent and sincere, you are already about to accomplish the unsurpassed Great Dao. I cautiously transmit to you the secret instructions of the Primordial Worthy. You already possess the rules for keeping secrets; the essential points to be spoken are quite brief, and you might forget them later, so I shall not exhort you further.”

The two were overjoyed and could only knock their heads in thanks, swearing to follow and carry out the instructions. The Queen Mother continued: “To transmit this secret teaching, a great assembly of purification should be held, inviting the honored gods to gather, reporting to the assembled sages, making offerings to the Ultimate Perfected, and extending the merit to countless sentient beings. Since you have abandoned all that you possess and entrusted yourselves to the mysterious emptiness of the Great Dao, I shall now, on your behalf, respectfully invite the Wushi Tianzun (Beginningless Heavenly Worthy), Taishang Daojun (Supreme Lord of the Dao), Yuanshi Tianwang (Primordial Heavenly King), Wulao Dijun (Five Elder Imperial Lords), the Thirty-two Heavenly Emperors, Huangtian Fusang Dadi (Great Emperor of August Heaven’s Fusang), Jiuzhen Zhuwang (Kings of the Nine Perfected), Shifang Xiangong (Immortal Dukes of the Ten Directions), Wuluo Zhongsheng (Sages of the Five Luo), Sanjie Lingguan (Spiritual Officials of the Three Realms), Wuji Jingqi (Essence Spirits of the Limitless), and all orthodox gods, to praise and illuminate your virtue. Would this be acceptable?”

The two answered in fearful reverence: “We dare not hope for such; we only obey your compassionate command.”

Thereupon the Queen Mother ordered the Left Guard Immortal Youth to prepare the cloud reins, the Right Attendant Jade Maiden to arrange the wind chariot, and dispatched Flying Phoenix Messengers and Station Dragon Cavalry Officers to convey the decree and notify the various gods. The gods rushed everywhere transmitting the announcement. On the first day of the first month of the fifth year of Shanghuang, they held the great assembly in the Purple Hall of the Vermilion Palace of the Jade Tower. The Purple Ultimate Numinous Youth, the Great Cinnabar Jade Maiden, and the Yellow Youth of the Central Palace, leading the immortal officers in charge of the True Peaks, opened the treasure gates and swept the doors and windows.

Within the hall there were hundreds of millions of dwellings and palaces, countless towers and halls. Steps, altar terraces, rafters and beams connected in successive layers, flying eaves joined, and walkways communicated with one another, as if naturally formed. Everywhere it was covered with the seven treasures, brightly illuminated without the slightest darkness, transparent and luminous inside and out, the light extending boundlessly. Beds, curtains and screens were all made of pearls and jade and decorated with coral, amber, giant clams, agate, colored glaze, glass and other precious jewels. Banners, flowers, incense smoke and musical and dance performances were all fully arranged.

On the day of the fast, at dawn the court ceremony was held, and the sacred assemblies from all directions arrived together.

At that time, the Heavenly Worthy (Tianzun) manifested a golden bodily form, a circular halo encircling the neck, the body draped in brocade embroidery and the head crowned with a jeweled diadem, riding a jade wheel that flew through the air, a cloud-soaring jeweled canopy covering the head. Hosts of Perfected Ones (Zhenren) led the way in front, incense and flowers encircled in attendance, musical ensembles accompanying the procession; the scene was magnificent and wondrous beyond description in words.

Thereupon the Most High (Taishang) led the Heavenly Kings and Imperial Lords, together with the Queen Mother (Wangmu) and the assembled sages, in jointly praising the Heavenly Worthy. They circumambulated three times, completed their kowtows and salutations, and returned in order to their seats. Each raised questions, and the Heavenly Worthy answered them one by one, so that all received explanations.

When noon arrived, the Queen Mother hosted a banquet for the assembly. The drinks, dishes, and fruits of the feast were all rare and exquisite, each differing in fragrance and flavor, of kinds too numerous to enumerate fully. Tableware and tables fashioned of the Seven Treasures naturally filled the banquet space, and the gathered multitude partook together. There was only a single kind of rice, yet the color of the rice each person beheld differed according to individual blessed virtue (De), varying in rank, the reasons for which were difficult to fathom.

After the meal, the assembly circled the Beginningless Heavenly Worthy (Wushi Tianzun), discussing the subtle and coarse aspects of principle and discerning being and non-being. All were filled with joy, each grasping the meaning therein. They then sang wondrous melodies, danced in accompaniment to the celestial music, rejoicing and inspiring one another, songs of praise continuing without interruption.

At this moment only two Perfected Ones kowtowed and prostrated themselves, speaking with reverence. The Queen Mother knelt at length and reported to the Heavenly Worthy: “These two have accumulated merit over many kalpas, their blessed virtue profound, and thus have formed a connection with the Dao (the Way). They have taken refuge in the Great Dao for a long time, practiced diligently, and never retreated in resolve. I am overjoyed and wish them to attain accomplishment, therefore I venture to request that the Heavenly Worthy fulfill this. I am both delighted and apprehensive, never imagining that causes planted over billions of kalpas would come to fruition this very day. The Heavenly Worthy has already descended and the assembly is likewise joyful. The Six Marvelous Secret Instructions constitute the ultimate of the Great Dao; these two are about to attain the Dao, so please transmit the instructions to them. I dare not decide on my own and respectfully await the Heavenly Worthy’s instruction.”

The Heavenly Worthy replied: “These two have practiced diligently and indeed may attain accomplishment. Those who ought to be accomplished, let them be accomplished; those who ought to be delivered, let them be delivered. Specific arrangements are the responsibility of the Lord of the Dao (Daojun). You may report to the Lord of the Dao and announce it to the assembly so that all may jointly witness the transmission, without overly concerning yourselves about me.”

The Queen Mother kowtowed in acceptance of the command, then immediately reported to the Lord of the Dao and proclaimed to the assembly: “Now the secret instructions are to be transmitted to the two Perfected Ones. Their work in the Dao is about to be accomplished; may the sagely assembly of the Great Dao all take note, recognize the merit of the two Perfected Ones, and witness their attainment of the Dao this day.”

The Most High replied: “Excellent, excellent.” The assembled multitude likewise praised it as good.

Thereupon the Queen Mother transmitted the oral formulas: the Unsurpassed Combined Jade Pendant formula and the Central Palace Mysterious Penetration of the Three Sceneries formula. These two formulas constitute the outline of the Dongzhen Thirty-Nine Chapters. The Two Halves Becoming One Subtle Contemplation formula and the Mountains-and-Rivers Assembly Human-Bird formula; these two formulas constitute the outline of the ten sections of the Dongxuan Jing. There is also the Five-Nines Ultimate Original Root formula, which is the outline of the Dongshen Great Characters and the Five Thousand Characters.

The Queen Mother once again told the two Perfected Ones (Zhenren): The Dao Lord transmitted the secret decree of the Primordial Heavenly Worthy (Yuanshi Tianzun), High Perfected of Highest Clarity: The True One gives birth to the Mysterious Two, the Mysterious Two gives birth to the Spirit Three, the Spirit Three contains the Great Five, the Great Five contains the Three Daos and also possesses the Six Marvels. The guiding principles of the True Dao number five; the five are bound to the three; the three extend to nine; the nine cycle and transform, ultimately returning to the One. The unsurpassed Dao (the Way) of Zhengyi (Orthodox Unity) should be thoroughly comprehended from this. If one can grasp this decree, the True Dao will certainly be accomplished.

The Ultimate Dao is not complicated, and therefore even a few words may suffice to accomplish the Dao. The paths to accomplishing the Dao are many and differ according to what each person encounters, yet even if they number in the hundreds of millions they do not go beyond these five. A thousand techniques and a hundred methods of the Dao ultimately all return to these Six Marvels. Even if one has cherished the True Dao through countless kalpas, without encountering this decree one cannot accomplish the unsurpassed Orthodox Truth. Only when one has accumulated merit over successive lives and is about to become a person of Ultimate Truth does one encounter this decree. Those who receive and hold it must treat it as if it were between parent and child before it may be transmitted.

The Mysterious Origin (the mysterious fundamental source) is originally One; after taking form it divides into Two. Uniting the Two into One and returning to the One, the secret key lies in guarding the “True Fluid” (the subtle Qi (vital energy) generated by the True Dao). The True Fluid is the original One of the Mysterious Origin. Uniting the Two while preserving the One enables communication with Shen (spirit). When the spirit talisman unites with the True Mystery, the Five Constants become inexhaustible. Communicating with Shen and effecting transformation, one possesses the three together. The three unite to form De (Virtue/Power). Relying on the efficacy of returning to the One, encompassing the methods of the Six Marvels, circulating the Nine Extremes in transformation, marvelous change has no fixed limit, and the Dao of Ultimate Truth is accomplished.

After thoroughly understanding this decree, one must carefully guard the True Fluid. The True Fluid is difficult to retain, like wind blowing through a crack in a window, like a woolen cart entering a scorching hill, or like controlling a galloping horse with a rotten rein. The original text then states that one may use “numbers” to restrain it—this is the superior method; to guard it by following its natural course is the middle method; to gather it by the method of mutual union and harmonization is the inferior method. If one does not know these three marvelous methods, one is not a person who truly understands the Dao. Those who understand the Dao carefully uphold these three methods and thus can accumulate vast merit and deliver boundless sentient beings.

The One takes the Two as its root, forms the Three and employs the Five, circulates through the Six and finally reaches the Nine, encompasses the Two and the Four, and connects the Seven and the Eight. These are all numbers of nature, cycling back and forth without end. The Three can accomplish the Five, the Six can fully pervade the Nine. Accomplishment means union with the True; full pervasion means identity with the Dao. If one can grasp the essentials of the Three Marvels and understand the methods of the Six Marvels, one will certainly become True in this very lifetime and need not wait for a future life to ascend to the realm of the Dao.

The two Zhenren said, “We have long heard it said that if one understands the ‘Three Wonders and Six Instruments’ (a numerological concept from Qimen Dunjia), why study anything else? As long as one masters the essential formula of the ‘One,’ all things can be understood. It was formerly held that the cultivation oral formulas of the ‘Three-One’ and the secret methods of the ‘Six Jia’ were the fundamental root. Looking at it now, is this not so?”

Xiwangmu replied, “The arts of Danyuan Dunjia are merely the peripheral branches; the purport spoken of here is the root. Root and branches are both profound and mysterious, mutually dependent upon each other, yet the essential and the coarse can still be distinguished.”

The two Zhenren said, “We wish to receive your compassionate teaching; please elucidate the essential formulas therein.”

Xiwangmu then opened her mouth and exhaled a piece of writing, delivering it into the hands of the two Zhenren. The characters of this text were condensed from natural Zhen Qi (true vital energy), with a luster like green jade, clear and luminous, illuminating the Purple Void. The text stated:

On the Chu and Kai days within the Jiazi decade, at the time when Yang Qi arises, harmonize the various Shen (spirits) within the body (the inner spirits of the human body as described in Daoism), without restriction of age; the crucial point lies in sincere devotion and keeping faith. The Yang number occupies nine, the Yin number takes seven as its beginning; when breath is harmonized and mind interconnected, they can mutually accord as one. Strike the drum seven times and silently recite the secret incantation: “Bie Jue.”

This concerns the laws of numbers. Clear and gentle, peaceful and serene, following numerical principles such as two, three, and nine; the greater the quantity, the more it contributes to longevity. There is no need to be constrained by particular seasons; what is prized is even and balanced regulation. Refining Qi and refining the elixir enable one to communicate with the divine. Secret incantation: “Bie Jue.”

This is the method of natural holding and maintaining. Gather diverse things so that Qi converges, mutually assisting and generating. Although forms differ, their source all issues from Yuanshi (the Primordial Beginning, the original root of all things); the numinous wonder therein is beyond conception, and thus it is called “Ling.” If one can respectfully combine and ingest it, the Dao (the Way) will naturally be accomplished. Secret incantation: “Bie Jue.” This is the medicinal register.

The original text contains numerous repeated phrases and unclear sentence divisions; the referents of numbers such as “two, three, nine” are also not further explained. Therefore the translation follows the extant wording as literally as possible.

The mother said: “So long as you diligently cultivate these three matters and, through cunsi, thoroughly penetrate the numbers of five and six, becoming realized will have a definite term, at most no more than the years of seven and nine. The Dao (the Way) takes emptiness and wuwei (non-action) as its highest realm; why would it need to rely on persons, objects, or material wealth? Those who have cultivated the Dao to a profound stage and are about to unite with it can abandon all tangible things, their mind becoming empty, luminous, and expansive, returning to vacuity. Further, both body and mind attain a state of vast, obscure stillness, utterly empty, and thus they unite with the true Dao. You now abandon these treasures, remaining at ease without lingering attachment—this is the verification of having realized the true Dao and being on the verge of completing the Way. Those who still cannot do this have something they continue to depend upon in their hearts. The Dao originally has no need of these possessions of yours; you may distribute them to those who still have such attachments, so that each obtains what is needed and they too may fulfill their aspiration toward the Dao.”

The two Zhenren, following the command, distributed the wealth, and everyone received a share. Those who received the benefit joined their palms in praise, saying: “Excellent, the two Zhenren! Your merit and De (Virtue) are truly rare to attain. You have loftily ascended the place of the Dao, your compassionate virtue circulating undying, and all sentient beings look up to you in admiration. The Tianzun (Celestial Worthy) will certainly bring your cultivation to completion. May we in the future likewise obtain the fulfillment of our wishes in this way.”

The two Zhenren replied: “You must diligently seek out an enlightened teacher, concentrate on broadly practicing acts of compassion and kindness, and accumulate blessings and De. Maintain zhai and cleanliness over a long period, carefully observe the teachings and precepts without interruption. Wholeheartedly deliver sentient beings, allowing kindness to extend everywhere. When cultivation of Dao and De reaches a lofty and luminous level, one will naturally comprehend the wisdom inspired in former lives. Those protected by the Yuanzun will certainly encounter this essential secret; obtaining the secret, one will certainly become realized. After becoming realized, one no longer perishes; both life and death can be directed according to one’s will, manifesting in accord with the transformations of the times, meeting with the mixed cavern of emptiness, causing the mysterious Dao to mutually correspond, and long enjoying boundless joy. How could such a Dao be exhaustively described in words? Only with utmost sincerity seek the Dao, and do not miss this extraordinary opportunity. I now earnestly and repeatedly instruct you in these secrets: should you, through negligence, become wandering and destitute, suffer hardship even unto death, that would be a great pity. The marvelous true Dao is not distant and unattainable, nor is it empty and false; I hope each of you will strive.”

Thereupon the assembly together responded solemnly: “Well spoken!” Then they all bowed to the Tianzun and each took their leave and departed.

“Cunsi” refers to focused visualization of deities or the spirit-qi within the body; “zhai” is the fasting and purification ritual in Daoist practice. In the text, “seven-nine” usually indicates a time limit of seventy-nine years; the specific meaning of “cun tong wu liu” (penetrating the five and six through visualization) is unclear, possibly related to cunsi cultivation practices and numerology.

The True Child (the immortal true youth) said: “My surname is Zhou, my given name Lingji, and my courtesy name Daotong; the Jade Maiden of Great Mystery is surnamed Ji, given name Yuxuan, courtesy name Mingzan. I hope each of you will encourage yourselves in cultivation.” The assembly then responded together in solemn unison, praising: “Excellent!” They all paid respects to the Heavenly Worthy and then took their leave, departing one by one.

The True Child continued: “My surname is Zhou, my given name Lingji, and my courtesy name Daotong; the Jade Maiden of Great Mystery is surnamed Ji, given name Yuxuan, courtesy name Mingzan. We both emerged from within the Primordial Beginning, having passed through countless kalpas (immensely long spans of time), transmigrating while cultivating the Dao (the Way), a course too lengthy to recount in full. At times we were reborn as emperors, kings, dukes, marquises, ministers, and high officials; at other times as generals, Confucian masters, national preceptors, or Daoist priests; we have also been consorts, ladies, and attendants assisting the Primordial Sovereigns. Following the cycles of worldly fortune through life and death, we often formed as husband and wife, accumulating blessings, virtue, and auspicious fortune.

In the first year of Zhuling we attained the Dao in the Primordial Azure Heaven and were born in the land of Fuli. Our cultivation was valiant and diligent, reverent, faithful, and earnest. By the third year of Chiming we became Perfected Ones of the Grand Palace, assisting the Dao Lord and aiding the Great Emperor. Our merits and virtue moved the Primordial Worthy, and our sincerity was recognized by the Queen Mother. During the years of Shangqing we received a secret mandate, accepted the oral instructions of the divine spirits, and accomplished the unsurpassed orthodox true Dao.

By the ninth year of Huang we observed Lord Wang concentrating on cultivation, admiring the true Dao, and pursuing profound and distant principles. The teachers and fellow practitioners he encountered were too numerous to count. We delved deeply into subtle principles, passing through countless kalpas, traversing mountains and rivers, and also entering and leaving the human world. Our hearts were concerned for all sentient beings, resolved on universal salvation, secretly accumulating vast stores of virtuous deeds, with compassion extending everywhere. Our resonances reached upward to the heavenly realms and downward to the human world; the time of fortune has arrived, and we shall ultimately become perfected.

Now, in accordance with the secret mandate of the Heavenly Worthy, we transmit the methods of the Dao to you according to the oral instructions. On the day of transmission you shall be no different from us. The Heavenly Worthy further commands you to reside temporarily in the Western City, to tour the Five Sacred Mountains, to oversee the Three Realms (the heavenly, human, and netherworld realms among others), to govern all affairs, to examine the worthy and select people for office, and bestows upon you the title ‘Chief of the Perfected.’ You shall assist the Supreme Lord Fusang Great Emperor and propagate the various wondrous instructions of the Primordial Beginning.

From the High Perfected of Highest Clarity to the divine true immortals of the Purple Void, Jade Void, Great Nonbeing, Supreme, Great Emptiness, Great Subtlety, Taiji (Supreme Ultimate), Great Harmony, Great Mystery, Great Simplicity, Great Clarity, Great Peace, and Limitless heavens, all are under the jurisdiction of Lord Wang. The immortals of the heavenly realms delight in cultivating the Dao and diligently seek these wondrous instructions.”

The Dongzhen Taishang Purple Book Register Transmission ends here.

Collation note: The character “da” was originally mistakenly written as “san.”