《洞真太上道君元丹上经》

The Great Emperor Lord (Tai Dijun), the Most High Heavenly Emperor Lord (Taishang Tiandijun), and the Great Subtle Heavenly Emperor Lord (Taiwei Tiandijun) are collectively known as the Three Venerable Lords. In former times they received the Upper Scripture of the Mysterious Elixir (Xuandan Shangjing) from the Most High Lord of the Dao (Taishang Daojun), practiced its cultivation, and ultimately attained the Dao, rising as realized beings of imperial rank. As they neared the time of their heavenly ascent, the Great Emperor Lord transmitted the true scripture to the Queen Mother of the West (Xiwangmu), the Most High Heavenly Emperor Lord transmitted it to the Supreme Prime Lord of the South Pole (Nanji Shangyuanjun), and the Great Subtle Heavenly Emperor Lord transmitted it to the Sage Lord of the Golden Tower (Jinque Shengjun). The Sage Lord of the Golden Tower then transmitted it to the Supreme Minister Azure Lad (Shangxiang Qingtongjun), who in turn transmitted it to Juanzi.

This scripture belongs to the upper chapter of the Plain Numinous Scripture (Suling). Its methods of the Dao are profound and mysterious, not something that immortals of middling rank can hear. Unless one’s name is registered on the crimson immortal slips and listed in the Taiji (Supreme Ultimate) immortal registers, one will not encounter or hear of the Upper Scripture of the Mysterious Elixir. If a Daoist practitioner can fully cultivate the Most High Three Perfected Rank Scriptures, they may be ranked as a high duke or high minister above emperors. If they obtain only a portion of it and their hearing is limited, they can still become a king of the Lesser Existence Numinous Palace, a minister of the Divine Continent, or a middle or lower grandee of Taiji, and can ride dragons, mount clouds, fly through the void, be guarded by spirit officers, and roam the eight directions.

This method of the Dao is subtle and profound and must not be transmitted lightly. The Eight Plain Chapters of the Most High Hidden Writings (Taishang Yinshu Basu Pian) list the ranks of the scriptures and the limits of cultivation. In practice one should dwell in seclusion and stillness, concentrate and hold fast, becoming ever more diligent and assiduous, and the form of a perfected being will gradually appear. Except for one’s own master, these contents should not be told to others.

During cultivation, if one hears in the ears music such as that of a flute or a horn, it is an omen that good fortune and honor are approaching; if one hears shouting and crying out, it is an omen that danger and lowliness are approaching. If one smells a foul odor, it indicates that something defiling and filthy is about to occur, a verification that one is in an unclean state. At this time one should bathe again, burn incense, and sweep the sleeping chamber, thereby responding to the warning. This is the Emperor Lords using omens to admonish the people of the world.

If one smells a fragrant aroma, it indicates that spirit officers and numinous persons have come nearby to observe. At this time one should perform many good deeds, bestow kindness, relieve the poor and distressed, secretly accumulate De (Virtue/Power), and widely practice benevolence. The spirit officers and numinous persons will report your good and evil to the Most High. The method of the Dao is subtle; one must pay careful attention to discerning such omens. The matter of smelling fragrance should not be told to anyone except one’s master; if one smells a foul odor, then one should inform others, to make clear that one has indeed violated the precepts or come into contact with defilement.

If one smells the odor of blood, or for no reason sees patches of bloodstains, this is an omen of military disaster and danger. One should quickly withdraw from the turmoil of the world, pray for instruction to the Three Prime Emperor Lords (Sanyuan Dijun, the venerable deities who preside over the Three Primes), and observe fasting and self-discipline for three months, and the disaster may then be averted. All of the above are omens by which the Emperor Lords inform the world of good and ill fortune, used to make people alert to blessing and calamity. When one encounters inauspicious omens, one should secretly accumulate De, bestow kindness and save people, and do good deeds that others cannot accomplish, in order to be spared from a disaster that would otherwise be fatal. You must strive to put this into practice and not merely keep to ordinary ways.

From between the two eyebrows, visualize inward in sequence: at three fen is the Shoucun Shuangtian; at one cun is the Mingtang Palace; at two cun is the Dongfang Palace; at three cun is the Dantian (energy center) Palace; at four cun is the Liuzhu Palace; at five cun is the Yudi Palace. These names refer to the inner landscapes of the body visualized during cultivation. Those practicing the superior vehicle methods first knock the “Heavenly Drum” (lightly tapping the area behind the ears with the fingers), then cover the ears with the hands and recite the incantation:

The Infant (Chizi, the pure primordial spirit within the body) resides in the palace, while the Nine Perfected Ones (Jiuzhen, the nine true spirits within the body) each occupy their own chambers. Heed the commands of the spirits and constantly discern inauspicious occurrences. Taiyi (the honored deity who governs all the spirits within the body) emits flowing firelight to eradicate all calamities. After reciting the incantation, strike the ear gates (the acupoints beside the ears) fourteen times with the hands. After completing this, if the face feels hot, it is a favorable omen.

If coldness is felt throughout the region of the head and neck, this indicates that pathogenic Qi has invaded the body. One should promptly lie down, close the eyes, and visualize the True Lord Taiyi in the Mysterious Cinnabar Palace (Xuandan Gong) waving the flowing-fire bell to cast the pathogenic Qi out of the body; the firelight trails after the pathogenic Qi, illuminating the entire body brightly. After a moment, the body will return to equilibrium. The scripture reiterates this visualization technique at this point.

If one suddenly hears sounds of flowing water in the ears, or thunderclaps and drumbeats, this means the body has suffered excessive strain, the heart is debilitated, and one is unable to apprehend the true Dao or devote oneself to the cultivation of life. As a result, body and mind become disordered, the six viscera lose their regulating function, and the hun and po souls cry out in lamentation. This is considered a portent that disease is forming and may even endanger life. At such a time, the various methods in the Niwan Palace (the abode of the spirits within the head) fall into disarray, the nine palaces become disordered, the spirit-thoughts become sorrowful, chaotic, and intermingled, as though chaotic drumming fills the body, and the spirits desire to depart from their residences and forsake this body. Anyone who hears these sounds should concentrate intently on the True Lord Taiyi, unifying the heart-spirit and restoring concentration. If the error is not yet serious, it can still be corrected. Should deafness ensue, the scripture attributes it to the departure of the ear spirits.

The ears serve as the gateways through which the Imperial Lord (Dijun) listens to and surveys the external world; the eyes are the sun and moon of Taiyi; the nose constitutes the hills and mountains of the Three Primes (Sanyuan, the three primordial Qi or spirits within the body); the mouth is the vermilion abyss of the Crimson Palace (Jianggong, the residence of the heart spirit); the eyebrows form the floral canopy of Baiyuan (a spirit within the body); the hair is the forest Jing of the Hall of Light (Mingtang, a spirit abode in the head); the tongue is the dragon chariot of Wuying (a spirit within the body); the teeth represent the power of the Stomach Palace spirits; the hands are the outward supporting force of the Gallbladder spirit; the feet are the passes of the Kidney primordial spirit; the genitals are the crucial point of the Inner Chamber (Dongfang, a spirit abode within the body). Numerous spirits inhabit the entire human body, each with designated offices and affiliations; therefore, one cannot but be attentive and cautious.

If one suddenly hears metallic or jade-like sounds in the ears, the scripture takes this as a sign that primordial Qi has entered the body and that cultivation of the Dao is on the verge of success. Hearing the sound of stringed instruments indicates that the Jade Maidens of the Six Ding (Liuding Yunü, protective spirits in Daoism who guard cultivators) have arrived to offer protection, likewise a sign that the Daoist cultivation is about to be accomplished.

Inside the space between the eyebrows there is a yellow watchtower gate and a purple portal, together with a crimson terrace and an azure chamber that face each other left and right, forming the location of the Shoucun. The Shoucun is the inner bodily site visualized during cunsi (visualization). To the left of the Shoucun stands the Crimson Terrace and to the right the Yellow Watchtower. The Zhenren of the Nine Palaces (the divine perfected visualized in cunsi) all pass between the Yellow Watchtower and the Crimson Terrace as they enter and exit; the practitioner must guide them by means of intention, which is why the terrace and watchtower are placed on the left and right. Their function is to observe unusual climatic conditions and to welcome the Zhenren in their comings and goings.

The great god of the Purple Door is named Pingjing, courtesy name Fawang; the great god of the Azure Chamber is named Zhengxin, courtesy name Chufang. Both great gods have the appearance of infants, wear clothing whose colors correspond to those of their respective chambers, and hold flowing-gold fire bells. The Shoucun recedes three fen inward and is therefore called “Shoucun.”

In the morning, at dusk, when lying down at night, and during cunsi (visualizing deities and the inner landscape of the body through intention), first visualize these two great gods, faintly perceiving their forms, then call each of their names three times. Afterwards recite softly:

“Within the Purple Door and the Azure Chamber are two great gods, holding flowing bells, their bodies generating wind and clouds, who guard the true Dao (the Way) and do not allow external evils to invade.”

In the Purple Portal and Azure Chamber (the inner palaces of the body for cultivating and storing Shen (spirit)), there are two great deities holding flowing bells, with wind and clouds arising from their bodies. They guard the true Dao (the Way), preventing external things from entering so that the practitioner can concentrate on inner sensing, unblock the numinous passes, and come and go smoothly. In this way one may ascend the Nine Gates and behold the Nine True Ones, who are the Most High honored deities. Only after the spell has been recited may one visualize the Three Ones, the Grotto Chamber, and the Nine Paths, among other essential secrets of cultivation.

The two great deities who guard the Cunkou allow only the true officials of the Nine Palaces to enter. These true officials of the Nine Palaces pass in and out through the ears and eyes, conveying the decrees of the High God; jade youths, numinous true beings, and worthy sagely immortals traveling to and from the residences of the various emperors are likewise permitted entry by these two deities. Apart from these, nothing that is not a true spirit may enter the inner palaces. This is the rule of the Zhonghuang Taiyi method.

Thereupon the Infant Emperor Lord commands Jiaonü and Yunyi, the deities who preside over the two ears, to guide those who arrive inside. Therefore, when a person experiences ringing in the ears, it signals the arrival of an external envoy. Envoys may be good or evil; Yunyi sometimes strikes the chime bells, transmitting the news to the Nine Palaces so that those within may know an outer envoy has entered and may be alerted in time. The chime bells spoken of here are the sound of tinnitus. Upon hearing the ringing one may cover the ears with the hands and recite the spell: “The Infant is in the palace, the Nine True Ones are in the chambers; please heed the divine command and forever discern the inauspicious.”

In the Dantian (energy center) dwell the Upper Prime True One Emperor Lord and his ministers, three in all, who jointly govern the Dantian Palace and uphold the Dao of the Three Primes True One. This is an important principle of Earthly True cultivation, and also the scriptural meaning of the dragon-chariot riding method.

Most Celestial Worthies likewise take pleasure in becoming Earthly True Persons. The Earthly True Persons live in seclusion, free from the toil of official ranks and court banquets, able to be at ease and to wander whenever they please: they ride the Seven Carriages in ascent, walk within the One Qi (vital energy), and enter the Great Void. Although Heavenly True Ones and Earthly True Ones differ slightly in rank, both equally belong to the “True.” People, too, each rest content in their allotted places and have no wish to serve once more as immortal officials among the clouds.

The Xuandan Palace (the elixir palace in the brain) houses the Niwan Taiyi Zhenjun. The place one inch behind the Dantian (energy center) is called the Liuzhu Palace. The true spirit of the Liuzhu Palace has its own specialized Jing (scripture/classic) methods; the offices it holds differ slightly in rank from those arranged by Siming (the divine office that governs life and lifespan), yet all are true spirits. The various deities likewise abide in their proper positions and do not wish to return to the ranks of officials among the clouds.

The Jing methods of the true spirit of the Liuzhu Palace are the methods of the Dao practiced by Siming, mysterious and vast. Transmission requires an oath of alliance sworn with pearls, jade, and silk texts before the method may be conferred. This Jing is transmitted once every three hundred years; once the allotted number is filled, transmission ceases and it is no longer circulated. This is the method of the Dao overseen by the Taiji (Supreme Ultimate) Minister Siming.

The Xuandan Palace is located above the Dantian (energy center; the inner cultivation area in the lower abdomen). It measures exactly one cun in size and contains a purple chamber and a green inner room filled with red vapor. Dwelling in the palace is the Niwan Taiyi Zhenjun (the Taiyi deity who resides in the Niwan Palace), who oversees the Xuandan Palace.

The Taiyi Zhenjun appears like a newborn infant, seated on a golden bed within a jade canopy. He wears a robe of purple embroidered brocade, with a Flowing Fire Bell tied at his waist. The Flowing Fire Bell has no physical form yet emits red light; when shaken, its ringing can travel ten thousand li. It is the precious bell of the Shangqing Zhonghuang Taiyi Zhenren. In his left hand the Zhenjun grasps the handle of the Big Dipper, and in his right hand he holds the outline of the North Star. The North Star is the star located at the North Pole that remains constantly motionless, and is therefore called the “Chen Gang.”

The Zhenjun sits upright in the Xuandan Palace, facing outward, with no attendants at his side. Because he dwells alone, he is called Taiyi Zhenjun. Every morning and evening, after visualizing the Sanyi (Three Ones; the three divine perfected beings contemplated in Daoist visualization practices), one finally visualizes this deity. This arrangement allows lighter practices to be performed first, followed by the heavier ones.

The human head contains nine palaces. We first describe one of them: above the space between the eyebrows, there is the Huangque (Yellow Palace Gate; a divine chamber within the head). After completing the visualization, call out the names of the three divine perfected beings three times in succession, then strike the Heavenly Drum twenty-four times (lightly tapping the head with the fingers as an inner cultivation ritual). This causes all kinds of demons, evil spirits, and ghosts to submit and vanish of their own accord.

If a Daoist practitioner feels hungry or thirsty, they may visualize the three divine perfected beings and imagine them exhaling red Qi (vital energy) from their mouths into one’s own mouth; then inhale and swallow it, and one will quickly feel satiated. When traveling at night and unable to see the road clearly, one may visualize the three divine perfected beings exhaling three streams of firelight from their mouths to illuminate the way ahead; after a while, the road will become bright.

If one finds oneself in a dangerous place or faces a crisis involving weapons, one can quickly visualize the three divine perfected beings, imagining them ringing their jade bells while concentrating intently on the visualization. In this way, enemies will naturally feel fear in their hearts and no longer intend to cause harm.

If a Daoist practitioner wishes to extend their years and seek longevity, or hopes to be healed and survive a serious illness, they may compose their mind, lie down peacefully, and concentrate on visualizing the three divine perfected beings in the Mingtang (Bright Hall; a divine chamber within the head). Imagine them facing outward, kneeling long and exhaling red Qi. This red Qi shines through the entire body, circulating around the mouth; then close the eyes and gently swallow the red Qi, as much as possible. After a while, imagine the red Qi encircling the body transforming into flames that burn throughout the body, the body merging with the fire as one, with light radiating both internally and externally. Maintain the visualization for some time before stopping. This method is called “Riyue Lianxing” (Refining the Form with Sun and Moon), meaning to refine and transform the physical body through visualization of light and fire like the sun and moon, enabling one to be reborn after death. The scripture states that regularly practicing this morning and evening as well as while lying down at night leads to immortality; frequently visualizing and swallowing the red Qi can also restore a youthful appearance like that of a child. This is known as the essential Mingtang formula followed by immortals.

Every morning upon rising, one should also swallow the saliva in the mouth thirty times and rub the face and massage the eyes with the hands as a daily practice; visualize the saliva as red fluids.

In the Dongfang (the spirit chamber within the brain) there are three True Lords: on the left is Young Lord Wuying, on the right is Lord Baiyuan, and in the center is Lord Huanglao. These three True Lords jointly preside over the Dongfang. The Dao (the Way) of flying to perfection is treated in other specialized scriptures.

Within the Dantian (energy center) resides the Upper Prime True-One Emperor Lord. The Niwan Heavenly Emperor of the Three Ones is the gathering place of all the body’s spirits (Shen); it is also the root of the host of gods, the source of the fluids, and the dwelling of the hun and po souls, Jing (essence), and Qi (vital energy). For this reason the stomach pool is square and regular in form, able to contain food, while the brain palace is round and empty, suited to housing the true spirits. The hair of the whole body stands erect and the thousand apertures seem to send up rising vapors; De (Virtue/Power) is complete in every respect, like Heaven and Earth, blending into one with the Great Mystery (the deep and wondrous origin), and therefore it is called “Niwan.” Niwan is the spirit that stands above the form and spirit of the human body.

You know only how to swallow the breath, swallow the saliva, and tap the teeth to take in the fluids, yet you do not know the origin of these practices: they are merely the leftover foam that flows from the Niwan, the effects produced by the branching spirits of the brain. Now I shall tell you the secret methods that assist cultivation and lead toward Shouyi (concentrated guarding of the true spirit within the body). Practice in accordance with this and you can become an upper immortal Perfected.

After a disciple receives this scripture (Jing), he or she must observe purification and sincerely cultivate for forty-five days; only when the period is complete may it be transmitted. At the time of transmission one must present forty feet of blue silk, five bright mirrors, and two pairs of gold rings as the covenant for the “Dongyi” transmission, and swear an oath not to leak it outward.

One inch inward between the two eyebrows is the Mingtang; two inches further inward is the Dongfang; three inches further inward is the Dantian (energy center). Directly above the Dantian is a one-inch-square place called the Xuandan Naoxing Niwan Hungong. In the Mingtang Palace, Ming Tong Zhenjun occupies the left, Ming Nü Zhenjun the right, and Ming Jing Shenjun the center.

Ming Tong Zhenjun is named Xuanyang, styled Shaoqing; Ming Nü Zhenjun is named Weiyin, styled Shaoyuan; Ming Jing Shenjun is named Zhaojing, styled Siming. These three Shen (spirit) lords jointly preside over the Mingtang Palace. They wear brocade robes, with four jade bells fastened at their waists and jade mirrors held in their mouths; both the mirrors and the bells are of red jade. Their heads and forms resemble those of infants; at times they sit facing one another, at times facing outward. This is the method of cultivating the Dao of the Mingtang, the practice of immortals and the cultivation of those who follow the Dao.

If a Daoist feels fear, one may visualize these three Shen lords in the mind, causing them to ring the jade bells so that the sound reaches Taiji (Supreme Ultimate), then causing them to emit the jade mirrors from their mouths, releasing ten thousand zhang of crimson light.

One inch above the Mingtang is the Tianting Palace, one inch above the Dongfang is the Jizhen Palace, one inch above the Dantian is the Xuandan Palace, and one inch above the Liuzhu Palace is the Taihuang Palace. The human head contains nine palaces in all. The cultivation methods of the four palaces of Mingtang, Dongfang, Dantian, and Liuzhu are the Dao by which divine immortals accomplish the path of True Persons, and these have already been transmitted to the world. The method of the Xuandan Palace is likewise an important teaching of the immortal officials who govern destiny and is the root that unifies the four palaces. This Jing (scripture) may be transmitted only with the permission of the Taiji Emperor Lord, and only at specific times to suitable persons. If the Dao of the five palaces circulates in the world, only those who bear a true name will encounter it; unless endowment and destiny are outstanding, one will not hear these teachings.

In addition there is the Yudi Palace, inhabited by the Divine Mother of Jade Clarity; the Tianting Palace, inhabited by the True Maiden of Highest Clarity; the Jizhen Palace, inhabited by the Imperial Consort of Taiji; and the Taihuang Palace, inhabited by the Consort of the Most High Lord. The Shen of these four palaces all belong to the Female True One, whose Dao is higher than that of the Male True One. These palaces contain precious Jing, transmitted only to those who have already become True Persons; those who have not yet attained this status are unqualified to hear them. The essential secrets of the Female True One are likewise not readily transmitted.

The Most High is able to enter and leave the Eight Sceneries immortal realms, proceed into the jade pavilions, and meet with three thousand jade maidens, attended by True Ones supporting the carriage, numinous consorts singing in accompaniment, and divine consorts holding the kerchief, because he holds to the Dao of the Female One and thereby attends the grand assembly of the Mysterious Dawn. The ancestral origin of the Most High was transmitted by the Numinous King. Everyone possesses these four palaces, yet if this Dao is not cultivated they remain empty and without Shen. If the Dao of all nine palaces is not fully cultivated, the palaces will likewise be empty; this is not so only of the four palaces inhabited by female Shen. In the Dantian Palace there is originally always an Emperor Lord, and in the position of guarding the center there is originally a Great Shen; without cultivation they remain unseen. Those who cultivate may become immortals; those who do not will exhaust their lifespan and die.

The Dao of the Female and Male One Shen may be cultivated by both men and women; there is none who cannot practice it. Only by forming a firm resolve and cultivating with utmost diligence can one obtain the benefit.

Although the lifespan of the True Lord of the Mysterious Elixir Great One (Xuan Dan Taiyi Zhenjun) has its appointed end, the divine method of the union of female and male can be cultivated by both men and women, and there is nowhere it cannot be practiced. Only those of unwavering will who cultivate with extreme diligence can obtain its benefits.

To cultivate the Dao (the Way) of the True Lord of the Mysterious Elixir Great One, one should retire quietly in the evening or at night, banish all thoughts, and sit or lie in whatever posture one wishes. First visualize the purple Qi (vital energy) of the North Polar Star descending and entering the Mysterious Elixir Palace within the body. In a moment it fills the palace and overflows outside, encircling the entire body, penetrating inside and out, so that one becomes one with the purple Qi.

Next visualize the sun entering the Mysterious Elixir Palace, filling its interior and situated in the center of the purple Qi; it appears like a fire pearl revealed in darkness. Then visualize the True Lord of the Central Yellow Great One of Highest Clarity (Shangqing Zhonghuang Taiyi Zhenjun, one of the Perfected of Highest Clarity) descending from the purple Qi of the North Pole, entering the Mysterious Elixir Palace, and sitting within the sun. The True Lord of the Great One is named Guiying, courtesy name Huaxuan; his clothing and appearance are as previously described.

Then visualize yourself suddenly entering the Mysterious Elixir Palace and sitting face to face with the True Lord of the Great One. Clothing and colors may be visualized as one wishes. Mentally rise, bow twice and kowtow to the True Lord, kneel before him and inquire of the Dao, praying to become an immortal and attain long life; the content of the inquiry may be as one wishes. Subsequently visualize swallowing the purple Qi thirty times, then again visualize yourself entering the Mysterious Elixir Palace, still kneeling before the True Lord of the Great One, inquiring of the Dao and seeking to become a divine immortal of long life; afterwards swallow the purple Qi another thirty times, and swallow saliva thirty times. Here “swallowing saliva” refers to swallowing the saliva in the mouth during practice.

Next visualize two streams of red Qi within the seven stars of the Northern Dipper, as large as the sun, descending directly into the Mysterious Elixir Palace. The True Lord of the Great One and oneself together ride the sun, enter the path of the red Qi, and ascend straight into the Kui of the Northern Dipper (the star region at the front of the Dipper), remaining there to rest and sleep for a long time. In the morning one may continue to sleep peacefully; the Jing (scripture) says that genuine responses will also appear in this way. Persist in cultivation for fourteen years, and one will be able to roam together with the True Lord of the Great One, arriving together at the Outline of the Seven Origins (a celestial location related to the Northern Dipper); after sixteen years of cultivation, one may go to the Palace of Highest Clarity to receive scriptures, don Fulu (talismans and registers), and command eighty jade lads and eighty jade maidens.

Visualize once every night; one need only practice according to the prescribed number of times and must not miss even a single night. One may also specialize in cultivating this method and need not necessarily practice concurrently the “Three Ones” (Sanyi, the trinity of spirits in Daoist visualization); concurrent practice, however, further increases Jing (essence) and Qi and more quickly brings about responses.

At midnight on the first, third, seventh, eleventh, and fifteenth days of each month, visualize the True Lord of the Great One in the Mysterious Elixir Palace sitting facing outward, exhaling azure Qi from his mouth, which descends into one’s own mouth; immediately swallow it, fifty times in all. Afterwards swallow saliva another fifty times, then recite the invocation.

Visualize the Taiyi True Sovereign, the Central Yellow Purple Lord (an honorific title for the Taiyi Divine Lord), named Guiying and styled Huaxuan. He sits between a golden couch and jade hangings, wearing a purple embroidered brocade skirt, a bell at his waist that emits fiery light and can slay evil while eradicating treachery; he holds the essence of the stars, and sunlight arises from his head.

When cultivating, sit upright with proper posture and visualize the Taiyi True Sovereign exhaling true Qi (vital energy) for you to swallow. Then visualize conversing with him and jointly partaking of the Xuandan (the elixir Qi formed through internal cultivation), using this elixir Qi to nourish the seven Po (one of a person's seven corporeal souls) while harmonizing and gently nourishing the three Hun (a person's three ethereal souls), so that the Shen (spirits) protect and guard you. In this way one can ascend to become an immortal, the five viscera naturally generate vitality, white hair turns black and the countenance grows youthful again, one receives the Shangqing Jing (Highest Clarity scriptures), becomes the Siming Dijun, all that is wished or sought is fulfilled, and blessings are continually renewed.

One should also visualize entering the palaces and chambers within the body and resting peacefully before the Taiyi Divine Lord. Then use this visualization to fall asleep, and one may encounter marvelous confirmations in dreams. Through long-term repeated practice, one can gradually attain the state of beholding the Taiyi Divine Lord.

The Taishang Longshu states: “Sit upright in the Xuandan, without bias or wickedness.” This means that the essential of the method is for the practitioner to constantly visualize the purple Qi of Taiyi encircling the entire body and swallow it, while also visualizing the Taiyi True Lord dwelling in the Xuandan Palace. Cultivating in this manner, one achieves boundless longevity, remains far from all manner of misfortunes, and thereby accomplishes the Dao of the Xuandan.

Dongzhen Suling Zhongjing (Central Scripture of the Pure Numen from the Cavern of Perfection)

The Great Emperor Lord, the Most High Heavenly Emperor Lord, and the Taiwei Heavenly Emperor Lord are collectively known as the Three Honored Lords. In former times they received the Xuandan Shangjing from the Most High Lord of the Dao, cultivated according to the methods of the Jing, and ultimately attained the Dao, rising to fill the ranks of the imperial True Ones. On the day of their heavenly ascension, the Great Emperor Lord transmitted the true Jing to the Queen Mother of the West (a revered female immortal of Daoism); the Most High Heavenly Emperor Lord transmitted it to the Supreme Primordial Lord of the Southern Pole (a high-ranking divine True One of the south); and the Taiwei Heavenly Emperor Lord transmitted it to the Sage Lord of the Golden Portal (a sage-rank immortal True One dwelling in the Golden Portal). Later, the Sage Lord of the Golden Portal transmitted it to the Upper Chancellor Azure Lad Lord, and the Azure Lad Lord transmitted it to Juanzi (a legendary immortal).

This Jing is the Suling Shangpian. The text further records that the Taiwei Heavenly Emperor Lord transmitted the true Jing to the Sage Lord of the Golden Portal, the Sage Lord of the Golden Portal transmitted it to the Upper Chancellor Azure Lad Lord, and the Azure Lad Lord transmitted it to Juanzi. This Dao is of the highest mystery and profundity, and is not something that those of middling immortal rank can hear. If one’s name-register is not recorded among the crimson slips and green characters of the Taiji (Supreme Ultimate), one cannot encounter and read the Xuandan Shangjing.

If a Daoist can completely practice the three true-rank Jing of the Most High, their status can reach dukes and ministers above emperors and sovereigns. If the Jing-methods encountered are incomplete and the Dao heard is limited, their status will be that of a king of the Numinous Palace of Lesser Existence, a minister of the Divine Continent, or a middle or lower Grand Master of the Taiji. Even so, they can ride dragons and mount clouds, command the wind and soar through empty space, guided and escorted by spirit officials, manifesting their forms as they travel to and from distant regions in the eight directions.

This Dao is subtle and profound and must not be spoken of lightly. The titles of these rank Jing appear in the Hidden Book of the Most High, the Basu pian, which specifies the grades and limits of looking up and down, advancing and retreating.

The Niwan Celestial Emperor Three-Ones (the trinity of spirits in the Niwan Palace) is the root of all the spirits (Shen) throughout the body and the place upon which the lives of the hundred spirits depend. It is also the source of the bodily fluids and the dwelling of the hun soul and Jing (essence). Therefore the stomach pool is square and upright in form, used to contain water and grains; the brain palace is round and empty, suitable for storing and nurturing the true spirit. The hair of the entire body stands erect, and a thousand orifices seem as if smoke is rising. It possesses the De (Virtue/Power) of the Heavenly Dao (the Way), blending as one with the Great Mystery, the unadorned origin of the nine spirits, and is therefore called the “Upper Prefecture of Niwan.” The Upper Prefecture of Niwan is the upper spirit in which the Great Dao resides within the human physical form.

You know only how to swallow Qi (vital energy) and gulp down fluids, and how to knock and sound the heavenly drum (striking the back of the head with the fingers to produce a sound), yet you do not know whence these fluids come: they are generated by the palace of fluids that flow from the upper Niwan, merely products of the brain’s lateral branches. Now I shall tell you the secret of guarding the One (concentrated visualization and nurturing of the true spirits within the body), as well as how to visualize the spirits according to the twelve double-hours. Each spirit has a surname and given name, a dwelling, clothing, and color. If one wishes to compound the divine elixir, one should visualize the forms and colors of these spirits.

The male spirit is nine cun and nine fen in height, wears sashes of the five colors mysterious, yellow, unadorned, and numinous, and on his head a headcloth of seven-treasure vermilion jade together with the Infinite Advancing Worthy cap. He dwells in the Taiji (Supreme Ultimate) Vermilion Palace, which is the palace-prefecture of that which is above the unsurpassed. He resides in the Seven Treasures Prefecture, Five Numina Township, Mysterious Origin Village; his surname is Lian, his given name Xian, and his courtesy name Huangyan. The female spirit is six cun and six fen in height, wears nine-colored sashes of azure-treasure divine-light embroidered frost gauze, and on her head the mysterious-yellow Advancing Worthy cap. She dwells in the Kunlun Great Obscurity Palace of that which is above the unsurpassed, the Hall of Light spirit prefecture, Nine Lights Township, Great Transformation Village; her surname is Hui and her courtesy name Biyu. To behold these two spirits is equivalent to beholding the great immortals and the parents who generate the divine elixir.

When primordial Qi had not yet been established, the five governmental ordinances had not yet opened, and light and shadow had not yet communicated with each other, Heaven and Earth were boundless and without limit, possessing no distinctions of above and below, inner and outer, left and right, or front and back. This is the ancestor of the Most High, the parents of primordial Qi, the most subtle state of mysterious beginning, and also the realm of ultimate emptiness and non-being in which the myriad things have not yet manifested. From this, primordial Qi generates the myriad things, and Heaven and Earth are thereby able to endure. It sometimes appears among humans, causing them to enjoy long life; those able to visualize it do not perceive aging even after a thousand years. It also dwells among the Nine Heavens and is the root from which the myriad spirits receive their mandates and transmit them.

When refining and compounding medicinal substances, whenever one prepares a formula one must first observe a purification fast and cleanse the body; only after the medicine has been refined will its efficacy appear. This medicine is named the Mysterious Elixir. It is stipulated that one must employ the Jing and Qi of a virgin maiden together with elixir water, which may also be taken. When compounding the elixir one is to proceed together with the virgin maiden, refining the medicine in a secluded place; the three persons must have no contact with ordinary people, continuously for three days and three nights. One may set up a yellow altar: in the east erect the Azure Dragon and make the Wood Essence talisman, written in azure; in the south erect the Vermilion Bird and make the Fire Essence talisman, written in vermilion; in the west erect the White Tiger and make the Metal Essence talisman, written in white; in the north erect the Dark Warrior and make the Water Essence talisman, written in black; in the center erect the Yellow Dragon and make the Earth Essence talisman, written in yellow. Only after the talismans of the five directions, their colors, and the spirit images have all been established may one compound the medicine. The essences of numinous cinnabar and of herbal medicines may all be used to refine the elixir. The scripture (Jing) states that the elixir medicine requires only a small spoonful to enter the mouth and one can ascend to Heaven in broad daylight. When refining the medicine one must be cautious and not suffer invasion by defilement; otherwise the medicine will not succeed and may even endanger one’s life. These oral secrets and methods of compounding must not be unknown.

The Nine Heavens each have their names and are established in sequential order. The Heaven of Supreme Clarity is the prefecture above the Nine Heavens, occupying the first position; its Qi is clear and empty, and it is the dwelling of the Most Honored. The Heaven of Clear Subtlety is the palace of the Upper One, occupying the second position; its Qi is subtle and marvelous, governed by the Secondary Honored. The Great Vermilion Heaven is the upper palace of the Northern One, occupying the third position; its Qi is like vermilion elixir, governed by the Solar Lord. The Great Azure Heaven is the prefecture of Mysterious Origin, occupying the fourth position; its Qi is mysterious and remote, governed by the Lord of Emptiness and Non-being. The Great Mysterious Azure Heaven is the palace of the Northern Capital, occupying the fifth position; its Qi is mysterious and marvelous, governed by the Infinite Lord. The Great Mystery Heaven is the palace of the Northern One, occupying the sixth position; its Qi is mysterious and silent, governed by the Lord of the Great Dao. The Great Hao Heaven is the capital prefecture of the Seven Governors, occupying the seventh position; its Qi is vast and contains all things, governed by the Most High Lord Lao. The Great Mysterious Capital Heaven is the upper palace of Northern Peace, occupying the eighth position; its Qi is clear and correct, governed by the Lord of Dao and De. The Great Luminous Heaven is the palace of Yang immortals and myriad beginnings, occupying the ninth position; its Qi is clear and bright, governed by the Lord of Supreme Clarity.

When the Nine Heavens are clear and bright and the Nine Earths are peacefully established, the myriad things thereby circulate freely; Yin-Yang, the sun and moon, the four seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water) also operate from this. When primordial Qi is in Heaven, Heaven becomes clear and luminous; when primordial Qi descends upon the earth, the myriad things are able to grow. Wherever primordial Qi arrives it can render that place clear and bright. What Heaven values most highly is the Dao; what humans value most highly are precious treasures. Heaven possesses the Dao yet does not apply it recklessly; humans possess treasures yet do not use them lightly. The Dao is honored and noble, while humans are relatively humble. Since the time of the Great Beginning and the Great Commencement, the “One” has been the root of mystery and marvel, and also the source of all marvels.

The Lesser Yang Floral Canopy, the Crimson Palace, the Taiyi Yellow Court Prefecture, the Great Vermilion Crimson Palace, the Golden Palace Jade Chamber, the Obscure Pass, the Jade Gate, the Jade Stalk, and Kunlun Mountain, among others, are all names employed in the scriptures to describe the palaces and prefectures of spirits within the human body and the roots of life. Kunlun Mountain is situated at the summit of the Jade Towers, separated upward by nineteen thousand li; within it are five-colored langgan, with Taiyi above and the Crimson Palace below. These scenes sometimes appear and sometimes recede, all generated by primordial Qi. Primordial Qi contains all things without remainder, and the De of the Dao values the “One.” Humans are born from the earth and rely upon the Qi of the Original Beginning; according to the sequence of Heaven and Earth’s generation, the various earthly sprites dare not harm humans.

The first layer of earth is named Primal De; its Qi color is azure above and yellow in the middle, governed by the Primal Earth Minister; it is eleven thousand one hundred ten li thick, and the hundred officials of the Earth Prefecture all govern affairs within it. The second layer is named Sovereign De, communicating with black, governed by the Primal Court Earth Assistant. The third layer is named Imperial De, communicating with azure, governed by the Tiger Mouth Earth Dragon. The fourth layer is named Kingly De, communicating with yellow, governed by the Primal Heart Earth Grand General. The fifth layer is named Primal De, communicating with vermilion, governed by the Primal Blessing Earth Official. The sixth layer is named Earthly De, communicating with white, governed by the Primal Bone Earth One. The seventh layer is named Inner De, communicating with purple, governed by the Beginning Early Earth Parents. The eighth layer is named Restored De, communicating with azure, governed by the Beginning Worthy Earth Clan Corrector. The ninth layer is named Flourishing De, communicating with green, governed by Xuan Beginning Upper and Lower Two Thousand Stone. The thickness of the subsequent layers is the same as that of the first. The scripture further states that the Qi numbers of these earth layers are related to the source of the drowning waters in the Great Cold Village.

If a practitioner of the Dao can clearly comprehend the layers of Heaven and Earth described in these two volumes of scripture, he will be able to communicate with the spirits of Heaven and Earth. By practicing its methods in the future, he need not undergo the trials of the Nine Heavens, Nine Earths, and Nine Waters, will not fall into Qiu Han (the place of yin cold and darkness), but will be able to enter the ranks of the various lives of the clear and bright Six Pitch-pipes in Heaven. If a Daoist violates the teachings and ordinances, he will fall into the Yellow Springs, suffer interrogation and punishment in hell, and land in Qiu Han. Although that is a place inhabited by ghosts, the physical form still suffers poisoning, pain, and rotting, the suffering unbearable. The scripture warns not to take the false as true; it also mentions the Demon Statutes of Nüqing and eight volumes of edicts, stating that they record instances of ghosts appearing and voluntarily confessing their crimes.

The two chapters of the Suling may not be mixed and transmitted at will except to those whose names and registers are recorded on the vermilion slips. One ought to understand the palaces, prefectures, and dwelling places of the spirits within the human body: the human body possesses one hundred eighty palaces, three hundred sixty joints, one thousand two hundred orifices, twelve thousand jing-lights, and thirty-six thousand spirit lords. The Most Honored dwells therein, and the Mysterious Sage also dwells therein; the three hun souls and seven po souls, the twelve kinds of form-shadows, and the ten thousand kinds of sounds all correspond to the human body. Therefore the numbers of Yin-Yang pervade the Three Origins: the head belongs to the Upper Origin, the heart to the Middle Origin, and the kidneys to the Lower Origin, each governed by thirty-six thousand spirit lords. Their operation is divided according to direction: left is azure, right is white, front is vermilion, back is black, and the center is true yellow. The sites from which the Six Pitch-pipes emerge and where the twenty-four solar terms operate also each have their divisions; the Primal Chief, Deputy Gentry, and other spirit offices together total thirty-six thousand.

These spirits transform and sometimes recede temporarily; this does not signify death, but merely a change of form. The myriad spirits are placed among the myriad things; when they gather they form the Qi of the human body. After the Qi disperses, the spirits likewise disperse, the body can no longer move, and the true physical form then conceals itself. Ordinary people merely come temporarily into the world; because they do not understand this principle they suppose that a person dies forever, sinks and vanishes, and therefore weep loudly. This is like the hundred insects at the beginning of winter, who shed their skins and hide outside the caves, their forms returning to the earth; at the awakening of insects in mid-spring they emerge once more, yet do not know where the previously shed skins have gone, as if they were newly born infants.

The scripture states that worldly people come temporarily among humans; if they do not study the immortal Dao or compound and refine the spirit medicine, they merely complete the punishment for their sins and afterward will still be reborn within the bodies of descendants, coming again into the world. If there are faults, one may cultivate merit to make up for them and repay previous sins. When ancestors do good, blessings flow to descendants; when they do evil and go against the Way, culpability may also fall upon later generations. This is because a person’s punishment beneath the earth has not yet ended; after the term is complete they return to the human world to receive retribution, and it is not all caused by evil personally committed in this lifetime.

One must be cautious in speech. The officials who examine sins and culpability keep watch day after day; the mouth is like a pass connecting to Heaven, and one must not casually leak the secret methods. Transmitting the secret methods to unsuitable persons will result in a reduction of fifty years of lifespan.

According to the regulations of the Ming Ke (明科, the Bright Code), the Gengshen day (庚申日) is the day on which the ghosts of the six Po souls within the body ascend to the Heavenly Bureau and then return to the body. On this day, one should sit upright facing east, take care not to sleep or lie down, and make this invocation:

"The Jing (essence) and Shen (spirit) of the five viscera, each dwell peacefully in their palaces and offices, and together contemplate and guard in accordance with the law. If any of them leaks or scatters, restrain it. If it leaks from the head, restrain it from the feet. All this is under the guidance of my master."

The method for contemplating and guarding the five viscera is as follows. Visualize the three Hun souls on the left side of my body residing in the liver, and the seven Po souls on the right side residing in the lungs. One hundred and twenty forms and shadows and twelve thousand beams of essential light enter through the Heavenly Bridge in my mouth, ascend Mount Kunlun, and arrive at Fanyang Commandery, in the Township of Wuwei (Non-action). The Vermilion Bird (Zhuque, the divine bird of the south) leads the way in front, holding banners and streamers. The Black Tortoise (Xuanwu, the divine power of the north) carries bells and drums on its back behind. The Azure Dragon stands in attendance on the left, and the White Tiger on the right. The Yellow Deity at the center holds a battle-axe. A thousand ghosts and ten thousand spirits all prostrate themselves on the ground and may not rise. Before them is a great cauldron of boiling water, and behind them are fearsome creatures whose scales grow in reverse. I ask the divine beings to dispel calamity and remove misfortune for me. The Vermilion Bird, Black Tortoise, Azure Dragon, White Tiger, and the Yellow Deity at the center continue to guard their positions as described, the thousand ghosts and ten thousand spirits remain prostrate and cannot rise, with the cauldron of boiling water before them and the reverse-scaled armored beasts behind. I ask the divine beings to dispel calamity and remove misfortune for me. At the proper times I cross the Three Bonds and Six Regulations (the cosmic and social order of heaven and earth, ruler and subject, father and son, and so on) and cut off the haunting of ghosts. Swiftly, swiftly, in accordance with the statutes and ordinances!

Having become a Daoist, one should attend closely to the conditions within the body and observe the colors of its light, and from these judge whether the body is weak, whether the original Qi (vital energy) is declining, and whether one is being troubled by the six malevolent ghosts. At high noon, simply enter a dim place in a room and practice inner vision for a long while. If the light appears bright and its radiance flourishing, this indicates a robust body, and one will be strong and vigorous throughout the year. Stop up the ears and listen inward: if one hears the sound of metal and stone, or of reed pipes, panpipes, the five tones, or bells and chimes, these are all auspicious signs. If the light appears dim and faint, and one hears wailing and weeping, these are all inauspicious omens.

When this happens, one should settle the body and mind and harmonize the Shen and Qi, visualize the True One Lord (Zhenyi Jun, the deity who presides over the palaces within the body) returning to the palaces to keep watch, and recite this incantation:

"The ten thousand spirits within my body dwell peacefully in my palaces, guard my Jade Hall, and may not wander about. Strongmen who flank the gate, and Child of the center, if any person enters or leaves abnormally, seize them and send them to the marketplace, strangle their heads and beat them, so that they cannot move. Swiftly, swiftly, in accordance with the statutes and ordinances!"

If one sees that one's essential light is weakening, recite this same incantation as well. If one sees that the essential light is dim, then at sunrise or moonrise, sit upright facing east and make this invocation:

"Warm and rippling, warm and rippling, may the essential light be bright. I swallow and draw in the original Qi, gather the shadows of Jing, and bring them into my body. Support my person and summon the divine beings. Let the true Qi return to the palaces and cut off the corrupt essences. May I live long and enjoy ten thousand years of life. Swiftly, swiftly, in accordance with the statutes and ordinances!"

After reciting it, swallow Qi nine times.

If the body suddenly becomes dazed, and the heart is filled with sorrowful longing, as if remembering something yet unable to say what it is, and the mind is uneasy and fearful, this is a sign that the spirits within the body wish to depart and are longing for their palaces. The three Hun souls have already left and the seven Po souls have scattered, leaving only the physical form barely holding together and in communication with malevolent Qi. If one is often disturbed in dreams, suddenly meets a woman, or dreams of a man and has sexual union, so that the Jing and Shen leak away, these are all omens of death.

If such signs appear, one should reform oneself and go to a Daoist Libationer (Jijiu, a Daoist who presides over Zhaijiao purification rituals and confers ordination ranks) to submit a petition; one should also kneel and state one's sorrowful plea, strive to establish small merits, and express sincerity. From now on, one should cultivate and serve the Dao at the proper times, pay homage to the Four Venerables, and observe the rules of the Three-Five-Seven-Nine, the Two-Four-Six-Eight, the Eight Winds and Twelve Thunders, the Twenty-Four Rains, the Three Hundred and Sixty Lightnings, and the Nine Palaces and Bagua (Eight Trigrams). One must not use the true Dao for deviant or false purposes, nor commit improper acts; otherwise, if one is impeached by the Examining Officials (divine officers who monitor good and evil), one will not obtain the pardon of the Three Officials (the Officials of Heaven, Earth, and Water) after death.

The talisman tablets are all made of peachwood. The Vermilion Bird of the south faces south, and its talisman also faces south. The White Tiger of the west faces south, and its talisman faces west. The Black Tortoise of the north faces south, and its talisman faces north. The Yellow Dragon of the center faces south, and its talisman faces east. The Azure Dragon of the east faces south, and its talisman also faces east.

The Dongzhen Scripture of the Most High: The Illustrious Codes of the Nine Perfected in Three Grades of Statutes

The Most High addressed the emperors of the various heavens, the Later Sage Emperor Lords, the Upper Minister Azure Lad, and the Perfected Ones of Taiji (Supreme Ultimate), saying:

Anyone among later generations who cultivates and studies, and who is able to behold the precious scriptures of the Highest Perfected of the Three Caverns (Dongzhen/Dongxuan/Dongshen), even if they merely glimpse the catalog of the secret scriptures, will already have their name registered in the immortal registers of Eastern Flower and inscribed in gold characters upon the Shangqing roster. Although they have not yet flown aloft or driven a carriage into the Purple Court (the dwelling place of immortals), they are already among those who may ascend as immortals and be delivered from the world.

Yet even if they have seen these scriptures, if they do not know the articles and rituals set forth in the Jiuzhen Mingke (Illustrious Codes of the Nine Perfected—the precepts and rites that regulate the cultivation of the Dao and the transmission of scriptural methods), they must not casually leaf through the wondrous classics of the Three Caverns or the precious books of the Grand Perfected. These precious codes of the Illustrious Statutes are of the utmost secrecy and rarity, stored within the Palace of the Mysterious Capital and the Golden Chambers of the Jade Capital, and are not transmitted in the human realm. They elucidate the profound and subtle principles of the scriptural methods of the Three Caverns and set forth the ritual norms that the host of Perfected Ones must observe. They can free a person from the karmic burdens of past lives in the nether darkness and cause seven generations of ancestors to be entered into the immortal registers. The meritorious work of cultivating the Dao that they contain pervades the ten thousand methods of the Dao and can also dissolve the heavy sins imposed by the Nine Yin (the yin offices of the netherworld). These mysteries can indeed be put into practice; to act in accordance with the Illustrious Codes is to inspire solemn awe.

Therefore the Most High now sets forth the outline of the chapter headings of the Three Grades, in order to expound the marvelous scriptures of the Three Wonders and Primordial Spirit, and to admonish those of later ages who study the Dao: all who diligently cultivate the Dao and revere the scriptural methods should carefully observe these precious precepts.

The emperors of the various heavens, the Later Sage Nine Mystery Emperor Lords, the Upper Minister Azure Lad, the Perfected Lad of Taiji, and the Perfected Ones of Taiji kowtowed and inquired of the Most High Heavenly Worthy:

The unsurpassed methods of the Dao of the Ultimate Perfected are lofty, distant, pure and clear, governing the ancestral origin of the ten thousand things. They are profound and silent, empty and concentrated; their marvelous principles flow unimpeded and shine brightly; their transformative teaching pervades the Three Vehicles (methods of cultivation at different levels) and suffuses hundreds of millions of kalpas. How could such methods of the Dao still require regulation by the Illustrious Codes?

The Most High said: “You have spoken well. Those who cultivate the Dao (the Way) in later generations, unless they are born from the condensation of pure natural Qi (vital energy) as in the Yuxu (Jade Void, the clear and empty wondrous realm of Daoism), are all conceived from mixed Qi and further entangled by the clamor and defilement of the dusty world. Their actions are often not sufficiently pure, and the goodness of their innate nature is not sufficiently concentrated; although they admire the profound and mysterious principles, their hearts often deviate from the Dao of which I speak. In their daily conduct they inevitably make mistakes. When faults appear on the outside, they injure the inner nature and life. How can one, while studying and cultivating with these errors, not drift farther and farther from the true Dao?

If the Three Officials (Sanguan, the divine offices in charge of Heaven, Earth, and Water) investigate the offenses, with the records of crimes kept in the offices of the netherworld, implicating and examining the seven ancestors (Qizu, seven generations of ancestors), and the karmic burden also falling upon oneself, then those who have committed these faults ought to understand that the Xuanke (Mysterious Statutes, the precepts and laws of Daoism) have a system of investigation and punishment, ought also to appreciate the vastness of the sacred teaching, and know that there exist methods of atonement. By practicing in accordance with the precepts and statutes, the day of realizing the true Dao may then be hoped to draw near.

If those who cultivate the Dao have no such constraints, even if they exhaust their thoughts and ponder with great effort, it is still in vain and of no avail. Therefore I now proclaim the Jiuzhen Sanpin Mingke (Illustrious Statutes of the Nine Perfected in Three Grades), which may be transmitted to subsequent learners and to those who aspire to become Zhenren (Perfected Persons).”

The Emperor Lord, the Upper Minister Azure Youth, and the Taiji (Supreme Ultimate) Perfected One then withdrew and proceeded to Shangqing to observe fasting, purification, and cultivation, where they respectfully received the Marvelous Scripture of the Unadorned Numen of Great Existence together with the Nine True Illustrious Regulations. They secretly stored the Jing (scripture) in a golden treasury and jade cabinet, guarded and attended by three thousand jade youths and three thousand jade maidens. Fragrance filled the courtyard, while flying dragons, fierce beasts, and giant dragons a thousand xun long coiled upon the cloud walls, stretching out their claws to guard the jade gates.

The great sages of the ten directions of the heavenly realms and the true immortals of the Nine Palaces ascend the Mysterious Palace three times each month to receive and follow this Illustrious Regulation, paying homage to the numinous text. The Upper Minister Azure Youth Lord said: “Only those immortal perfected ones who possess golden bones and jade bodies, and whose names are listed in the Azure Palace, are qualified to obtain this Jing, and they should keep it secret and put it into practice according to the regulations.”

The rite of receiving this Jing accords with the celestial classics. When practiced according to the rules, its efficacy is the same as that of the true immortals, enabling one to redeem sins and escape difficulties, resolve karmic enmities from previous lives, and thereby bring joy to the seven mysterious ancestors (ancestors of seven generations); one can also fly and ascend to attend the banquet in the Jade Palace. This is the rite of receiving this Jing.

Chapter on Transmitting the Scripture from the Upper Section of the Mysterious Capital Nine True Illustrious Regulations.

The first chapter of the Xuandu Shangpin records that the Dadong Zhenjing, the Ciyi Baojing, and the Taishang Suling Dayou Miaojing are known as the “Chapters of the Three Marvels.” These are precious writings treasured by the High Jade Emperor and secretly stored in the Jade Chambers of the Dayou Palace and the Taixuan Lingtai above the Nine Heavens.

According to the old regulations handed down from the era of the Supreme Sovereign, these Jing (scriptures) may be transmitted only once after passing through ten thousand kalpas. Now that the orthodox teachings of the Three Dao have been made manifest, those who cultivate and attain the true are increasing day by day. The High Orthodox Code (Gaoshang Zhengke) stipulates that within seven thousand years they may be transmitted only three times. The scriptures are guarded by seven thousand jade youths and seven thousand jade maidens who hold incense and preside over the numinous texts.

According to the rules of transmission, when the Jing are imparted one must face the deities and observe a hundred days of zhai (purification), using a divided gold clasp as the token of the oath, then present it to the jade youths and jade maidens as witnesses and abide by the Four Extremes Code (Siji Ke, the precepts for transmitting Daoist scriptures). If the transmission does not follow these rules, the guilt will extend to seven generations of ancestors, causing their nether souls to be enslaved, swallowing fire and eating iron, carrying mountains and stones to fill the source of the Limitless; the transmitter himself will suffer the punishment of the wind blades, his body destroyed and injured, and after death he will be confined for a long time in hell, never able to become an immortal.

The second chapter of the Highest Grade of the Mysterious Capital (Xuandu Shangpin) states that transmitting the Dadong Zhenjing (Great Cavern Perfected Scripture of Dongzhen) in Thirty-Nine Chapters to later students requires ten liang of the finest gold, twenty-five jin of copper, five pairs of gold clasps, one gold fish, one jade dragon, and one liang of green silk as objects of the oath, with the green silk wound around the gold clasps. Transmitting the Ci-yi (Female One) requires five liang of the finest gold, fifty chi of brocade of each of the five colors, one jin of incense, and three pairs of gold clasps. The Taishang Suling Dongzhen Xuanjing (Most High Plain Numinous Mysterious Scripture of Dongzhen) requires two liang of the finest gold, one hundred chi of purple patterned silk, twenty-seven chi of blue brocade, five liang of red silk, one jin of incense, and one liang of cinnabar.

These tokens of faith and the oath cannot be omitted, or the precepts of transmission are violated. If the master violates them, the jade lads and jade maidens who attend the Jing (scriptures) will be sent back to their original palaces; within three years the master will suffer a punishment as if the body were sliced by wind-knives and will naturally lose the scriptures. If the recipient of the Jing fails to observe the clearly stipulated precepts, they too will go blind and suffer bodily mutilation; their ancestors of seven generations and their parents will also bear the punishments decreed by Beifeng (the underworld in Daoist legend), and after passing through ten thousand kalpas they will be reborn as non-human beings. Those who cultivate and study these teachings should observe them with care.

The third chapter of the Xuandu Shangpin states that anyone whose name is listed on the golden slips and inscribed in the jade registers of Shangqing, upon obtaining and transmitting scriptures such as the Taixiao Langshu Qiongwen Dizhang, the Zidu Yanguang Xuanzhen Bianjing, the Shangqing Bianhua Qishisi Fang, the Jiuzhen Zhongjing, the Danjing Daojing Yindi Bashu, the Jiexing Dunbian Liujing Yujing, and the Qibian Wutian, is thereby transmitting the profound scriptures originally conferred by the Nine Heavenly Perfected Kings, the Primordial Heavenly King, the Supreme Heavenly Emperor Lord, and the Central Yellow Elder Lord. These scriptures were handed down from within the Grand Void, inside the Nine Mysteries, from the lofty and wondrous realm of emptiness.

These scriptures are secretly stored within the Purple Chamber of the Lingdu Palace of the Most High, presided over by the Three Primordial Lords and guarded by three thousand jade lads and three thousand jade maidens. From the beginning of the Primordial Origin the scriptures are transmitted once every seven thousand kalpas; after the Three Ways established orthodoxy they may be transmitted three times within seven years, and transmission to a recipient is also permitted within a span of seven hundred years. At the time of transmission both parties must observe a purification fast of ninety days, thirty days, or nine days, make a covenant and swear an oath, and only then confer the scriptures, while also assigning jade lads and jade maidens, all in accordance with the Siji Mingke, the precepts that regulate the transmission liturgy.

If the scriptures are transmitted without following the Keyi (liturgy), the guilt will extend to seven generations of ancestors as well as to one’s parents. The transmitter will moreover be pursued by ghost officials, compelled to haul stones from Mount Meng to fill the River of Accumulated Night. Even after ten thousand kalpas they will still be reborn among non-human kinds, and they themselves will suffer interrogation and beating by wind-knives. In this way the scriptures will vanish of themselves, and the transmitter will ultimately be unable to attain immortality. Therefore those who transmit the scriptures must exercise the utmost caution.

The fourth chapter of the Xuandu Shangpin states that to transmit the Qiongwen Dizhang one must bring a golden fish and a jade dragon and swear the oath with thirty-two chi of azure silk together with three pairs of golden buttons. The later portion of the Zidu Yanguang is not recorded at this point.

The fourth chapter of the Xuandu Shangpin records that transmitting the Qiongwen Dizhang requires a golden fish, a jade dragon, thirty-two chi of cyan silk, and three pairs of golden buttons as tokens of the covenant. Transmitting the Zidu Yanguang requires fifty chi each of five-colored brocade, five liang of gold, five jin of agarwood, one jin of pearls, one writing knife, seven golden fish, and seventy chi of crimson patterned silk as covenant items. Transmitting the Shangqing Bianhua Qishisi Fang requires forty chi of cyan silk, ten liang of superior gold, six pairs of golden buttons, one jin of fine incense, together with a golden fish and a jade dragon as covenant items.

Transmitting the Jiuzhen Zhongjing, according to regulation, requires a lock of hair as the covenant; nowadays ninety chi of white silk is substituted for the covenant, the quantity following the stipulations of the Jiuzhen. In addition one must prepare one jin of cyan silk thread and twenty chi of crimson patterned silk as covenant items for the sun; twenty-four chi of jade-green silk as covenant items for the moon; and three pairs of golden rings as credentials for the Wuchang Tongzi (the spirits who oversee the transformations of life and death).

Transmitting both the Danjing Daojing Yindi Bashu and the Jiexing Huabian Liujing Yujing requires ten liang of superior gold, one golden fish and one jade dragon, thirty chi of cyan silk, forty chi of purple patterned silk, and three pairs of golden rings. Transmitting the Qibian Wutian requires five liang of gold, one jin of incense, and thirty-two chi of cyan silk as covenant items. These tokens serve to demonstrate sincerity and must not be incomplete; any incompleteness violates the regulations of the Keyi (liturgy).

The master should cast the covenant tokens obtained into the mountains or waters in order to relieve the poor; the remainder is to be used for preparing the materials needed for the scriptures and must not be diverted to other purposes. If the master violates these stipulations, the jade lads and jade maidens (spirits who attend upon the immortal perfected) will be taken away, the lifespan and allotted years reduced, and the name registered and returned to Beifeng (the northern netherworld of Daoism). If the recipient of the teachings fails to observe the regulations, the hun and po souls will be lost and the spirit will scatter, suffering torture like that of wind-knives; within three years the received scriptures and methods will naturally be lost, and in the end immortality cannot be attained.

The scriptures listed in the fifth chapter of the Xuandu Shangpin—Xiaomo Zhihui (Wisdom that Dispels Demons), Yuqing Yinshu (Hidden Book of Jade Purity), Baodong Feixiao Juexuan Jinzhang (Golden Chapters of the Precious Cavern Flying through the Empyrean of Utmost Mystery), Zifeng Chishu Bajing Chentu (Purple Phoenix Red Script Chart of the Eight Scenes of Dawn), Jinzhen Yuguang (Jade Radiance of Golden Perfection), Lingshu Ziwen (Numinous Book in Purple Script), Jindang Yupei (Golden Earrings and Jade Pendants), Jingen Shangjing (Upper Scripture of the Golden Root), and Santian Zhengfa (Orthodox Law of the Three Heavens)—are all precious Jing (scriptures/classics) of Taishang Daojun, Yuanshi Tianwang, and Jinque Dijun. They are secretly stored in the golden chambers and purple doors of the Yuqing Palace, guarded by three thousand jade lads who oversee the numinous writings and three thousand jade maidens.

At the beginning of Yuanshi, these Jing were transmitted only once every thousand kalpas. After the Three Heavens established the orthodox law, they may be transmitted three times within seven hundred years; if a suitable person appears within a hundred years, they may also be transmitted once. Transmission must follow the Siji Mingke, with jade lads and jade maidens assigned to accompany it. The transmitter must first observe a purification fast of ninety days, thirty days, or nine days.

If they are not transmitted according to the ritual codes, the offense will implicate the seven mysteries and nine ancestors (distant ancestors and later generations of the clan), condemning them to long service as ghostly laborers without hope of liberation. The transmitter himself will suffer the torment of the wind-knives and, after death, will become a ghost of the lower realms, never able to attain immortality.

The sixth chapter of the Xuandu Shangpin records that transmitting the three scriptures Xiaomo Zhihui, Baodong Feixiao Juexuan Jinzhang, and Zifeng Chishu Bajing Chen Tu requires presenting ten taels of gold, one jade tablet, one golden fish and one jade dragon each, together with forty chi of purple silk.

Transmitting the Jinggen Zhongjing and Lingshu Ziwen requires presenting five taels of gold along with one golden tablet and one jade tablet. These tablets measure one chi six cun in length and two cun four fen in width; in addition one must offer one golden fish and one jade dragon each, one hundred chi of purple silk, and forty chi of cyan-patterned silk.

Transmitting the Santian Zhengfa requires preparing forty chi of cyan silk, forty-three chi of cyan cloth, and five pairs of golden rings to serve as items for the secret covenant, as well as presenting ten taels of gold as a token for communicating with the deities.

Transmitting the Jinzhen Yuguang, Yupei Jindang, and Yuqing Yinshu requires, for each scripture, presenting one golden fish and one jade dragon as covenant tokens and using five pairs of golden rings for the secret covenant, together with ten taels of gold as a token for communicating with the deities.

According to the ritual regulations these offerings must not be incomplete. If any are lacking, the master will be deprived of the jade youths and jade maidens, have their name registered, and be sent back to Beifeng (the location of the netherworld). The recipient of the scriptures will suffer the scattering of hun and po souls, loss of spirit, and torture by wind blades; in less than three years they will lose the scriptures of their own accord and ultimately will be unable to attain immortality.

The Seven Stars Transference (Qixing Yidu), the White-Feathered Black-Winged Scripture of Flying Feathers (Baiyu Heipian Feixing Yujing), Flying Steps on the Heavenly Guideline Treading the Seven Origins (Feibu Tiangang Niexing Qiyuan), the Hidden Book of the Most High (Taishang Yinshu), and the Numinous Flight of the Six Jia (Lingfei Liujia) are all secret methods of the Most High Great Emperor Lord (Taishang Taidijun) and the Heavenly Emperor Lord of Great Tenuity (Taiwei Tiandijun) for ascending into the heavens, flying through the air, becoming invisible, and undergoing transformations. These secret chapters are treasured within the Purple Chamber of the Jade Palace of the Most High, where they are guarded by three thousand jade youths and jade maidens.

According to the regulations, these secret methods are to be transmitted once every seven thousand years. After the Three Heavens (the three celestial realms of Daoism) established their orthodox tradition, the transmission schedule was altered so that they could be passed on no more than three times within seven hundred years; if a suitable recipient is found within a hundred years, they may nevertheless be transmitted. Prior to any transmission, the recipient must be admonished and must observe a fast and purification lasting ninety days, or at least thirty days. The associated rituals are conducted according to the Illuminated Code of the Four Extremes (Siji Mingke).

Anyone who transmits these methods without adhering to the regulations will bring guilt upon the seven mysterious ancestors and seven generations of descendants (seven generations of ancestors and their descendants). The offender will serve for a prolonged period as a ghost laborer in the Northern Feng (the underworld), suffering the ten kinds of bitterness, the eight difficulties, and the punishments of the wind blades. After death they will sink into the gloomy netherworld and will never be able to become an immortal.

The eighth chapter of the Xuandu Shangpin records that when transmitting the Qixing Yidu, one must prepare forty-one chi of green-patterned fabric, seventy chi of crimson silk, ninety chi of phoenix-patterned gauze, and a pair of gold clasps. When transmitting the Baiyu Jing, one must prepare two liang of gold and thirty-two chi of cyan silk, used in place of cutting the hair and smearing blood to take the oath. When transmitting the Feibu Tiangang (the ritual method of walking in accordance with the celestial star guidelines), one must prepare thirty chi of brocade, one gold fish, and one jade dragon; when transmitting the Taishang Yinshu, one must take the oath by means of a gold fish and a jade dragon. When transmitting the Lingfei Liujia (a Daoist scripture related to the Six Jia techniques), one must prepare sixty chi of plain patterned fabric, gold rings, and thirty-two chi of cyan silk, used in place of cutting the hair and smearing blood to take the oath.

The scripture then proceeds to list the thirty chi of brocade, one gold fish, and one jade dragon required for transmitting the Feibu Tiangang; that transmitting the Taishang Yinshu requires taking the oath with a gold fish and a jade dragon; and that transmitting the Lingfei Liujia requires sixty chi of plain patterned fabric, six pairs of gold rings, and six liang of cyan silk.

Celestial disciplinary codes stipulate that these tokens of faith must be offered to express sincerity and must not be omitted, otherwise one violates the Xuan Ke (the secret transmission precepts of Daoism). The master would thereby lose the jade youths and jade maidens (immortal attendants who serve the deities), their name would be struck from the Green Register (the register recording the names of immortals and perfected beings), and they would be transferred to Beifeng (the netherworld). If the recipient of the teaching fails to observe the precepts, their Jing (essence) and Qi (vital energy) will be depleted, their Shen (spirit) will be injured, and they will suffer the punishment of the wind-blade; within three years they will naturally lose the scriptures and methods they received, and ultimately they will not be able to become an immortal.

The Ninth Upper Chapter of the Xuandu states that the Fulu (talismans and registers) known as Fangzhang Zhenling, Huoluo Qiyuan, Batian Yinwen, Liujin Huoling, Jinshen Hufu, Xiaomo Zhigan Yezhao Shenzhu, Bashu Yindun Ziqing Yufu, Wuji Dongxuan Liujia Shangfu, the Secret Texts of the Five Phases, Xuandu Yuge and others amount to six hundred sections in all. The Most High annotated these talismanic writings in the ancient Jing (scriptures) so that they might serve as the authoritative basis for cultivation.

Transmission must strictly follow the covenant oaths and precepts laid down in the Jing, with nothing omitted. Violation brings the same culpability described in the upper-grade Jing texts. If one has only the Jing without the corresponding Fu, heavenly demons will injure the practitioner; if one has only the Fu without the Jing, the practitioner’s thoughts receive no response and the true spirits will not descend. The precepts therefore forbid using Jing or Fu in isolation; either used alone incurs identical culpability.

Both Jing texts and Fulu issue from the natural Qi (vital energy), the primordial Qi of the Dao, and their essential meaning arises from emptiness. Neither may therefore be cultivated by itself. Those who pursue the Dao without observing the precepts will never attain accomplishment.

The Middle-Grade Chapter on Admonishing Sins of the Xuandu Nine True Codes

The First Middle Chapter of the Xuandu declares that later practitioners whose kinsfolk, from the seven ancestors (seven generations of forebears) downward, have committed murder, robbery and plunder, illicit sexual intrigue, usurpation and rebellion, or conspiracy among relatives, will suffer especially severe retribution. These enmities and sins accumulate and bind them within the Nine Yin (the netherworld) and cannot be dissolved by ordinary pardons. Descendants therefore may not carry such karmic burdens into the company of those who study the true Jing or privately receive the precious scriptures.

If the person sincerely resolves to cultivate the Dao and is willing to discipline himself rigorously, he must repent before the Seven Mysteries (the seven ancestral generations and their associated spirits), perform abundant meritorious works to deliver the deceased souls of the netherworld, and, beneath the three lights of sun, moon and stars, openly confess his faults and declare his remorse, loosening his hair and knocking his head on the ground without slackening for three consecutive years. He must then personally carry substantial tokens of faith to the Nine Rivers to ransom and expiate former transgressions. Only after these acts may he undertake a hundred-day purification fast, receive the precious Jing and practice according to its methods.

If such offenses have been committed yet the person fails first to reproach himself, repent and confess them to the Heavenly Treasures (the exalted celestial dharma jewels) before receiving the methods, both master and disciple will suffer the torment of the wind blades. The seven ancestral generations will remain imprisoned in the netherworld, bearing stones and shouldering mountains through ten thousand kalpas without release, and the practitioner himself will lose the Jing methods. This must be examined with the utmost caution.

The Xuandu Jiuzhen Pian (Mysterious Capital Nine Perfected Chapter) states that if these Jing (scriptures) are transmitted to those who ought not receive them, the transmitter will suffer punishment like wind-blades; seven generations of ancestors will be forever confined in a gloomy place, bearing stones and shouldering mountains through ten thousand kalpas without release, while the transmitter will perish and the Jing will be lost. Transmission of Jing must therefore be undertaken with the greatest caution.

The Xuandu Jiuzhen Pian further states that the regulations governing transmission of Jing are set forth in the Jiuzhen Sanpin Ke (Codes of the Three Grades of the Nine Perfected). These regulations were received by the Later Sage Emperor Lord from Taishang Daojun (the Most High Lord of the Dao) when he first donned and received the Jing. Taishang Daojun transmitted the Jing and established the Three Grades of Illustrious Codes to support the wondrous writings of the Three Treasures and the Dao Jing of the Highest Perfected. Rules for applying the Jing, together with the thirty-one volumes, other separately listed matters, and the ritual grades of the various Jing, are all collected in the Siji Mingke (Illustrious Codes of the Four Extremes).

The Jiuzhen Sanpin places the Upper Chapters of the Three Primes in the palaces of the Nine Emperors; the Siji Mingke is administered by the officials of the Four Bureaus, who oversee all manner of affairs and inspect and punish prohibited conduct. The Taizhen Mingke (Illustrious Codes of the Grand Perfected) was received by the Grand Emperor Lord from Yuanshi Tianwang (the Celestial King of Primordial Beginning) and contains the Celestial King’s mysterious chapter-texts together with the ritual norms employed by the Highest Perfected. Its laws are secretly stored above the Nine Heavens in the halls of the Grand Emperor Lord, while its precepts are kept in the palaces of the Highest Perfected and do not circulate in the human world.

The Jiuzhen Mingke serves to restrain later students, while the Siji Mingke oversees affairs in the four directions. Their purpose is profound and subtle; without golden characters and jade names (credentials that symbolize qualification for sacred transmission) one cannot come to know them. Those who obtain this Jing need not pursue additional cultivation and study, yet they will naturally attain accomplishment. The codes and statutes prohibit transgression; seeing the codes and knowing to correct oneself will not diminish the order of heaven and earth. Without diminishing heaven and earth one accords with nature; according with nature one may take a place among the Perfected Immortals. To cultivate and study on one’s own without the constraint of the codes is to remain far from immortality.

The Xuandu Jiuzhen Pian (Treatise of the Nine Perfected of the Mysterious Capital) states: Anyone who resolves to cultivate the Dao (the Way) may have their name entered in the Mysterious Palace (the dwelling of immortals according to Daoism). Those who wish to receive the Mingke individually (the precepts and regulations that must be observed when scriptures and methods are transmitted) should first understand the prohibitions of heavenly law, and only then receive the scriptures. If examination confirms that they possess a genuine foundation for cultivating the Dao, they may also first perform the ritual of announcing the covenant and then be transmitted the scriptures and methods. The tokens used in the oath of covenant should fully accord with the numbers prescribed in the Sanqi Baojing (Scripture of the Three Marvelous Treasures); the term of years stipulated in the oath is likewise the same. After receiving the methods, one must not disclose them lightly, must not transmit them to unsuitable persons, and must not publicly proclaim the mysterious and wondrous scriptures. Those who fail to observe the ritual regulations will after death be punished by the ghost officials; their seven generations of ancestors and their parents will also suffer the torments of the mountain of knives and the forest of swords, and even after ten thousand kalpas they will find it hard to obtain pardon. Those who violate the regulations by proclaiming them outwardly incur the same guilt as that stipulated in the text of the precepts. Both those who transmit and those who receive the methods must be cautious.

The Xuandu Jiuzhen Pian further states: Anyone who receives superior methods of the Dao yet fails to observe the Mingke and treats the heavenly prohibitions with neglect will have their guilt implicate seven generations of ancestors, and they themselves will also bear it. If they have already recognized their fault, amended their ways, and reproached themselves, they should undergo the corresponding punishment and re-cultivate the methods they received; but if they offend again afterward, the punishment they receive will be doubled. This shows that their root-bone and allotted fate are unsuited to cultivating the Dao, that their physical form is contrary to the True Dao, and that their hun and po souls keep company with ghosts. Therefore they may not again repent and seek to receive the teachings, nor may they re-cultivate the true scriptures. I now specially set forth these ritual regulations so that those who do not yet understand may come to understand. Those who already know yet still violate them, even if they admit their error, reproach themselves, and re-cultivate, will if they offend again still have their punishment doubled. Such people ought not to seek anything further at all. Those who follow these teachings must be cautious.

In the dim chaos at the beginning, before the myriad things had yet transformed into life, the morning glow faintly unfolded. The realm of Supreme Stillness was vast, empty, and mysteriously profound, and from this the two modes of Heaven and Earth became distinct. Condensing Jing (essence) and Qi (vital energy), embracing the mysterious embryonic origin, forming transformations and gestating wondrous visualizations. Nurturing true Qi within the heart-mind, settling the Shen (spirit), suddenly the dawn opened within the darkness. One began to realize that anxiety shortens the span of life, and so turned body and mind around, returning oneself to the Heavenly River.

I leisurely journey through the empty void, circling in homage to the Jade Emperor; bowing in return toward the Great Nonbeing, riding the wind and emitting wondrous fragrance. I move up and down through the imperial halls, drifting and soaring with the empty void. Beautiful songs give forth extraordinary tones, reciting the chapters of the Supreme Perfected. The songs spread through the vast worlds of the four directions, reaching the boundless heavenly realms of the ten directions.

The Lang Terrace (a high terrace in the immortal realm) dispels the long dark night, and sacred lamps and candles emit extraordinary radiance. Flowers in the jade groves shine brilliantly bright, and halls of agate and jade gleam with splendor. Clouds and smoke arise of themselves in the empty void, dense vapors encircling the mysterious order. The assembled Perfected Ones, draped in clouds, offer praise, while jeweled canopies rise high with the wind. They tread flying steps while chanting songs of emptiness, and the wondrous songs cause the teaching of the Great Dao (the Way) to be transmitted for long ages. The transformative nurturing of the Great Dao flourishes, and the mysterious Dao likewise prospers.

Through continuous study and cultivation, responses arise as the years accumulate; when merit and virtue are complete, one enters the realm of the Great Vehicle. Blessings and grace extend everywhere, and ancestors of seven generations are all raised up. I prepare the chariot and fly over Mount Taihua, turn the reins and cross the distant heavenly palaces. A numinous wind stirs the hollow realm, and fragrant flowers scatter, borne upon the vapors. I calmly pay homage to the halls in the empty void, as the multitude walk amid the mysterious Heavenly River. Clear recitation moves the profound depths of the heart-mind, delivering from the deep-rooted karmic seeds of past lives that are hard to release. The five kinds of suffering immediately dissolve, and the fragrant stream of merit and virtue pours down like water, washing and purifying.

Mysterious passes stand tall amid the clouds and Qi, flying rosy clouds escorting the numinous chariot. Receiving, bestowing, and drawing forth that formless and traceless true Dao, one enters profoundly into the Great Void. Riding emptiness, reciting the jade chapters, serenely chanting the feathered writings. The heart-mind is vast and broad, with nowhere that cannot be reached; all sentient beings thereby receive leftover blessings.

Recited by the Heavenly Emperor Lord.

The Supreme Dao (the Way) arises in profound stillness and depth, where mysterious sounds echo one another. The Three Perfected (the three true deities or three types of true Qi spoken of in Daoism) are not separate from the One; it is only that the principles by which Qi (vital energy, the primordial energy that constitutes all things) transforms and generates differ. The Law Wheel (symbolizing the operational principles of the Great Dao) turns in the formless, while exquisite visualization scenes drift ethereally. Concentrating the Shen (spirit) produces a composition without any need for deliberate thought; gathering the Qi and breath, one accords with the mysterious talismanic contracts.

Marvelous songs arise from the void, intoning the hymns of Pacing the Void (lyrics in Daoist rituals that imitate ascending through the heavenly realms), as if roaming the heavens. Mysterious transformations originally leave no traces; once they manifest form, they become the ancestral source of Dao methods. Thus one roams above the Nine Heavens, parks the carriage at the Six Command Palaces (names of heavenly palaces), joins hands to welcome high-ranking immortal guests, and then returns to one’s own Plain Chamber (a quiet place of cultivation).

The Supreme Dao exists within the empty heavenly realms, and spiritual songs ring out from the great void. Form and Shen communicate in the realm of utmost stillness; thinking and chanting allow communion with the Xiwei (the extremely profound and subtle Dao realm). Cloud-light veils the morning sun, the radiance pausing to shelter the Jade Chamber. The mysterious dragon needs no reins and soars freely into the sky. One plucks the flowers of the Seven Treasures, while the spiritual wind emits extraordinary fragrance. Marvelous sounds well up from the heart, brilliantly opening the Jade Chapters (sacred texts). The myriad Qi blend and return to the Primordial One, finally converging at the beam of the Three Mysteries (the mysterious principles spoken of in Daoism).

Traveling by means of heaven, one does not feel the heaven to be high; gazing afar at the Nine Mysteries (the nine layers of the heavenly realm), the expanse is boundless. Vibrating the wings, the heart thinks of riding the mysterious Dao, hoping to ascend the clouds. Accumulating thoughts to communicate with the spirits, one expects to meet the Jade Perfected (immortal perfected beings). The Heavenly River is clear yet dark, auspicious clouds drift and swirl. The Three Perfected soar upward, driving their carriage swiftly to the Purple Tenuity (the residence of the Heavenly Emperor). They chant loudly, enabling those who follow also to ride the light and shadows in flight, extracting themselves from the hardships of the Three Paths (the three suffering realms of hell, hungry ghosts, and animals), and allowing the beings of the Nine Mysteries to leave behind suffering and sorrow.

Recited by the Lord of the Grand Tenuity Heavenly Emperor.

The Qi (vital energy) of Great Truth arises from the empty cavern, and a net of precious jade illuminates the treasure terrace. Immortals circle in procession, paying homage to the Mysterious Capital (the wondrous celestial metropolis); the assembled immortals chant subtle verses in unison. They revolve in the traceless realm of empty stillness, where ethereal songs accord with profound covenants.

Through this the practitioner transcends the physical form and ascends into the heavens, reciting the scriptures and accumulating the foundation of blessed De (Virtue/Power). He drives his carriage to the Hall of Great Rosy Clouds, frequently banqueting and roaming upon the scenic clouds. His form drifts boundlessly without limit or edge; departing from suffering, he enters the mysterious gate. The mind is at ease, and the realm of the Dao (the Way) becomes unobstructed; the inner being congeals and refines like elixir, and the resolve grows firmer still. Day after day he accumulates learning, chanting the Plain Numinous Text (a Daoist classic) that I have transmitted.

The Eight Sceneries (celestial scenes or wondrous states spoken of in Daoism) drive the heavenly chariot; the Qi of the soaring empyrean is abundant and splendid, revealing mysterious numinous radiance. A white floral canopy whirls upon the wind, entering in profound vastness the Purple Clarity (the lofty and pure heavenly realm). Wonderful songs praising the host of True Immortals arise; how delightful are the jade-like clear and resonant tones. Opening and extracting the Nine Yin Registers (name-registers associated with the yin realm), one delivers oneself and returns to the Southern Court (a palace court in the heavens). Blessed celebrations flow forth everywhere, and the mysterious transformative nurturing flourishes without exception.

Purity and stillness may serve as the root of the Dao; bright and clear light illuminates the great void. Mysterious transformations arise from silence; one concentrates the mind in visualization of the Palaces of the Three Pristines (celestial palaces spoken of in Daoism). Thoughts continually deepen into the mysterious emptiness, gradually communicating with the Ultimate Dao. The sounds of striking and chanting resound through the secluded stillness, and numinous singing flourishes in every way. Cinnabar radiance reflects upon the Cloud Court, purple mists illuminate the Jade Forest; flowers of the Seven Treasures glow with radiant splendor, and numinous music sparkles and undulates. The tones of Gong, Shang, and the other notes naturally harmonize, their wonderful charm stirring the heart. Chanting these mysterious sounds is like sowing the seeds of blessed De, universally delivering boundless sentient beings with a vast compassionate heart.

The above is recited by the Later Sage, the Imperial Lord of the Golden Portal.

In the profound and far-reaching Primordial Heaven (the original cosmic realm of which Daoism speaks), the three signs of heaven and earth merge into a mysterious unity. The pure and upright Great Dao (the Way) arises, and the vast, boundless Great Vehicle wondrous Dharma unfolds and operates. The Six Qi (vital energy; the six kinds of Qi that constitute heaven, earth, and all things) return to the Proper Court and gather in the Niwan Palace (the palatial chamber located in the head according to Daoist inner cultivation conceptions). They enter and exit the Imperial Palace, circulating Jing (essence) and Qi, causing the clouds and the sun and moon to shine; after completing one circuit they return to the Heavenly River, subtly riding upon the mysterious Qi of the Seven Stars. Perfectly fused floral light illuminates the bright pearl; the two luminaries of sun and moon face the true light, and the numinous wondrous Qi blends and returns to the Mysterious One.

The pure and upright Great Dao arises, and the vast, boundless Great Vehicle wondrous Dharma unfolds and operates. The Six Qi return to the Proper Court and gather in the Niwan Palace. They enter and exit the Imperial Palace, circulating Jing and Qi, causing the clouds and the sun and moon to shine; after completing one circuit they return to the Heavenly River, subtly riding upon the mysterious Qi of the Seven Stars. Perfectly fused floral light illuminates the bright pearl; the two luminaries of sun and moon face the true light. The numinous wondrous radiance opens the conjunction of the new moon; the mysterious celestial phenomena and Fusang (the legendary divine tree in the east, also symbolizing the place of sunrise) mutually assist one another. The transformative powers within the nether darkness respond to each other; Yin Qi unfolds and illuminates the eight directions.

If one can absorb this subtle Qi, one can long command the mysterious laws, freely roaming and sporting upon the Nine Mysterious Terraces (dwellings of the celestial Perfected), and resting at ease in the Western realm of feathered transformation. Divine beasts cry out within the jade halls, and flying phoenixes interweave in dance. Chanting naturally arises in the emptiness, and the Perfected Ones sing in harmony according to the rhythm. Manifesting their forms in places of kalpic tribulation, they follow the fragrance and raise clear, soaring songs. They establish merit, cultivate fields of blessing, and rescue themselves from the net-like bonds they suffer. They cause seven generations of ancestors to be liberated from the palaces of the netherworld, transcending suffering so that they no longer endure hardship.

Lightly stepping onto the cloudy mountain ridges, they spread their wings and fly toward the Eastern Flower Palace (a palace in the eastern immortal realm). Wind and clouds sing in the emptiness, and jade tones drift through the jade halls. The Perfected Ones intone ethereal songs, their wondrous sounds reaching the high and distant cloud chambers. They unfasten my natural lapels, enabling me to accomplish accumulated merit. They cause seven generations of ancestors to be liberated from the palaces of the netherworld, transcending suffering so that they no longer endure hardship. Lightly stepping onto the cloudy mountain ridges, they spread their wings and fly toward the Eastern Flower Palace. Wind and clouds sing in the emptiness, and jade tones drift through the jade halls. The Perfected Ones intone ethereal songs, their wondrous sounds reaching the high and distant cloud chambers. They unfasten my natural lapels, enabling me to accomplish the merit accumulated over successive lives.

Upon the Nine Mysteries one long intones and howls, clearly perceiving Kongtong (in Daoism, the empty, silent, and mysteriously distant realm). The dragon’s cry recedes far from the mansion, and the phoenix’s call resounds through the Great Empyrean Lodge. The songs in the emptiness leave no traces; the mournful sounds ride the wind and drift away. Whoever can thoroughly comprehend this chapter should carefully recite the Suling Zan (a Daoist scripture praising the spirits). Thereby one dissolves the offenses of the Nine Yin (grave netherworld sins) and rescues the seven generations of ancestors from the sufferings they have encountered.

The Perfected One of Taiji (the Supreme Ultimate) said: The Wondrous Scripture of the Cavern Origin of the Pristine Spirit of the Most High records that Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning) came into being together with this scripture, and the sacred text has already been transmitted. The assembled Perfected Ones (Zhenren) approached the seat, burned incense and paid homage to the scripture, then processed around it in succession and recited these twenty-one chapters, thereby offering congratulations to the Divine Court (the dwelling place of the spirits).

The jade tones of the scripture (precious and soaringly clear sounds) rang forth bright and melodious, penetrating clearly through the Nine Heavens; the phrasing is profound and subtle, and its meanings admit of analogical understanding. Reciting it through once, the myriad spirits open their numinous illumination. If one can constantly study and become thoroughly versed in this scripture, one may unite with the Celestial Emperor in the true Dao (the Way), dissolve the heavy burden of guilt incurred through karmic enmities of past lives, deliver the ancestors of seven generations from the palaces of the netherworld, release deceased souls from the five kinds of suffering they endure, and enable oneself to ascend and be delivered into the heavenly realms. The wondrousness of this numinous text is truly deep and mysterious.