《太上化道度世仙经》

The Most High (Taishang, an honorific in Daoism for the supreme deity) arrived at the Seven Treasures Hall of the Taiqing Palace on the seventh day of the tenth month in the first year of Yuanji, a Guichou year, and expounded the most authentic and wondrous Dao. At that time, the Most High said to Zuoxuan Zhenren (a title of a Daoist immortal sage):

In the Primordial Beginning (the initial formation of the cosmos), there was a state of undifferentiated chaos, after which Heaven and Earth began to separate. The transformations of Yin-Yang generated the myriad things, and all things contain spiritual nature.

The Primordial Beginning is the time when chaos first arose; chaos is the state before Heaven and Earth had yet divided. Taking the Primordial Beginning as the root of the myriad things, Heaven and Earth thereby began to separate, Yin and Yang coordinated with each other, the Five Phases (Wood, Fire, Earth, Metal, Water) were thereby established, the changes of the four seasons accordingly took form, and the myriad things thus grew.

It is provisionally given the name “Dao” (the Way).

The Dao is the original source of Heaven and Earth and of Yin-Yang, and also the foundation of the Five Phases and the myriad things. Because the Dao originally has no fixed form, it is provisionally called “Dao.”

The Dao takes huanghu as its form.

“Huanghu” means clear, profound, and difficult to grasp. The Great Dao cannot be seen in any concrete image, nor can any sound be heard; in the distance there is no fixed standard, and nearby there is no form that can be relied upon. Therefore, “huanghu” is used to describe its appearance, and emptiness and nothingness to describe its form.

By seeking along the Great Dao, one can comprehend the principles within it; only through diligent focus can one understand its profound meaning.

The Great Dao is formless, and the principles within it are profound and remote; without concentrated and diligent study, it is difficult to understand its wondrous truths.

Whether matters are great or small, those who cultivate the Dao should remain consistent from beginning to end and persist to the very end, so that their cultivation efforts and virtuous deeds may achieve success.

Observe fasting and keep the precepts, taking simplicity and few desires as the foundation for entering the path.

People should restrain themselves with fasting and precepts and put the precepts into practice in their conduct; in cultivating fasting and precepts, one should take simplicity and few desires as the root.

Make body and mind pure and tranquil, neither greedy nor attached, nor hateful or averse.

The spirit (Shen) originally prefers purity and stillness, yet it is disturbed by the human body and by distinctions of right and wrong in the mind. The Most High employs the mind as if without a mind and the body as if without a body, thereby realizing an empty and luminous mental state while the original nature remains full. Though without bodily form, spiritual brightness is present. When the spirit is united with the original nature, the foundation for accomplishing the sagely Dao (the Way) is established. Taking emptiness and non-being as the fundamental reality, what then is there to hate or to love?

When the six desires do not plunder, the myriad spirits comply.

The “six desires” referred to here are those of the eyes, ears, nose, tongue, heart, and mind. The tongue greedily seeks flavors, the eyes greedily behold colors, the ears greedily hear sounds, the nose greedily smells aromas, and the heart together with its thoughts remains preoccupied with all sorts of affairs. Desires agitate the emotions, leading people to pursue external objects and thereby disorder both body and mind. These constitute the “thieves of the six roots” that injure a person. If one remains free from the invasion of the six desires, the myriad spirits within the body will dwell in peace and obedience.

The human body contains thirty-six thousand spirits, all of which delight in life and detest death. If a person adheres to the principle of the Mysterious Origin, penetrates the Dao of Wuwei (non-action), and keeps body and mind pure and unsullied, the myriad spirits will naturally submit.

Cultivating the mind and refining the nature is our original being.

To cultivate the mind is to prevent it from being drawn away by delusive thoughts; to refine the nature is to refrain from attachment to any fixed temperament. The Most High is the spirit of purity, stillness, emptiness, and non-being, as well as the exalted one of the supreme De (Virtue/Power) of the Mysterious Origin. If a person eliminates the contaminations of passion and desire, remains unentangled by distinctions of right and wrong, and abides by the principles of the Great Dao, then one may merge with the Dao and become one with it.

The body is not the Dao; by means of the Dao one becomes authentic.

The physical form of a person is not itself the Dao, for the Dao is empty, formless, and without substance; lacking form, it presents no concrete visible image. The Dao is present within the human body just as fire is concealed within a stone and will not appear unless the stone is struck. Hence it is said that “the body is not the Dao.” Only when the stone is struck does the fire become manifest; in the same way, when a person cultivates in accordance with the Great Dao, one is thereby able to realize the genuine realm of the Dao, and thus it is said “by means of the Dao one becomes authentic.”

In hidden accord with heaven and earth, remote and profound.

The term “yaoming” describes a realm that is clear and empty, still and silent, yet deep and far-reaching. Heaven, earth, and all things are generated by the Dao; although the Dao itself has no form, it darkly and mysteriously pervades this clear emptiness and formlessness.

Yang form and substance; day and night are distinguished together.

Heaven possesses no fixed form; the succession of day and night is the fundamental means by which people come to know the times of heaven. The Dao likewise possesses no fixed form; practitioners of the Dao therefore take meritorious deeds and the observances of fasting and precepts as the fundamental means of their cultivation.

The changes of the four seasons are the outward manifestation of how all things between Heaven and Earth come into being. All things arise by following the Dao (the Way), yet the Dao itself has no physical form; it only accords, in a deep and subtle manner, with emptiness and non-being.

Yin-Yang appear as formed matter and are also divided into day and night.

Heaven has no fixed image, yet takes the alternation of day and night as its fundamental law; the Dao has no fixed image, yet takes the completion of meritorious virtue and the observance of purification and precepts as its foundation.

The succession of the four seasons is the credential by which Heaven operates, remaining constant from ancient times to the present.

The four seasons are spring, summer, autumn, and winter. Heaven displays its patterns through the movement of the four seasons, while the Dao responds with marvelous transformations. From the beginning of Primordial Origin down to the present day, has this correspondence ever failed?

Heaven does not speak, yet is able to respond fittingly; all things comply with its operation.

Though Heaven does not speak, it responds appropriately through the changes of Yin-Yang and the four seasons. All things grow and perish in accordance with the seasons, naturally submitting to this pattern.

By taking the Dao as a model, one can come to comprehend the Dao; those who cultivate in accordance with the Dao can become Perfected Ones.

The pivotal mechanism of Heaven and Earth's operation and the conditions of the seasonal changes can all be manifested in the human body. Practitioners of the Way follow these patterns in their own cultivation; by accumulating three thousand meritorious deeds, they can pass from the ordinary into sagehood and ultimately ascend as immortal Perfected.

Chapter Two: The Five Phases

The generation and transformation of the Five Phases (Wood, Fire, Earth, Metal, Water) are formed from the subtle Qi (vital energy) of Yin-Yang.

The Five Phases refer to Metal, Wood, Water, Fire, and Earth. The generation and transformation of all things cannot be separated from the Five Phases; when the Five Phases combine with Yin-Yang, they are the manifestation of the subtle Qi of Heaven, Earth, and the myriad things.

Wood, Fire, Metal, and Water are named according to the Four Images.

The Four Images are explained by means of Daoist technical terms, and are respectively called the Infant, the Charming Maid, the Metal Lord, and the Yellow Dame.

The Green Dragon is on the left, the White Tiger on the right, the Vermilion Bird stands in front, and the Dark Warrior greets from behind.

The Green Dragon belongs to Wood and corresponds to the liver on the left; the White Tiger belongs to Metal and corresponds to the lungs on the right; the Vermilion Bird belongs to Fire and corresponds to the heart in front; the Dark Warrior belongs to Water and corresponds to the kidneys at the rear. This is the doctrine of matching the Five Phases with the viscera and directional positions of the human body.

Bing, Ding, Jia, Yi, Ren, Gui, Geng, and Xin are the corresponding designations of the four directions.

The East is assigned nine Qi, symbolizing the generation and flourishing of all things; the South is assigned three Qi, the power that nourishes all things; the West is assigned seven Qi, symbolizing pure white austerity and the ripening and gathering-in of all things; the North is assigned five Qi, symbolizing the dark and mysterious Heaven and the return of all things to their root.

The eastern nine black (here “black” is suspected to refer to the Qi (vital energy) of the Five Phases (Wuxing)) corresponds to the beginning of the four seasons and is called “the harmonious wind of the sun,” prompting all things to sprout and grow. The southern three black is called “the blazing wind,” causing all things to grow and receive nourishment. The western seven black is called “the metal wind,” signifying the decline and withering of all things. The northern five xi is called “the cold wind,” causing all things to rest and each return to their root. This is the function of the Qi of the four directions.

The Five Phases each flourish according to the temporal sequence, each thriving for seventy-two days; the Qi of Yin-Yang combine, and from this all things take form.

What is meant by each thriving for seventy-two days is that the Five Phases follow the rotation of the four seasons, each holding command for seventy-two days, that is, the seventy-two hou. Every five days constitutes a small hou, and seventy-two days a large hou. After the Beginning of Spring, Wood thrives for seventy-two days; after the Beginning of Summer, Fire thrives for seventy-two days; after the Beginning of Autumn, Metal thrives for seventy-two days; after the Beginning of Winter, Water thrives for seventy-two days. The four phases of Metal, Wood, Water, and Fire together thrive for two hundred eighty-eight days.

The center belongs to Wu and Ji, representing Earth; Earth resides in the center and commands the Five Phases and all things. Earth has no fixed corresponding seasonal position, and therefore thrives for eighteen days at each of the four seasonal transitions, because Earth can harmonize and nourish all things and thus occupies the honored position. In spring when the tai flowers bloom, Earth thrives for eighteen days; in summer when the locust flowers bloom, it thrives for eighteen days; in autumn when the chrysanthemums bloom, eighteen days; in winter when the nai-dong flowers bloom, eighteen days. The four seasons total seventy-two days. The thriving periods of the Five Phases together amount to three hundred sixty days, constituting one year.

On earth this corresponds to the Five Sacred Mountains (famous mountains of the five directions), in heaven to the Five Stars, and in the human body to the five viscera; they each have their own affiliations and together constitute a whole.

The Five Phases (wuxing) of Metal, Wood, Water, Fire, and Earth correspond to the five stars in the heavens, as well as to the Five Sacred Mountains on earth and the five viscera in the human body. They are originally one, merely belonging to different categories.

The Five Sacred Mountains on earth each have their correspondences. The Azure Emperor of the East (who governs the east and symbolizes the De of Wood) causes all things to sprout and grow, and Mount Tai of the East is the foremost of the Five Sacred Mountains. The Red Emperor of the South causes all things to grow and flourish, corresponding to Mount Heng of the South. The White Emperor of the West governs the gathering in and withering of all things, corresponding to Mount Hua of the West. The Black Emperor of the North governs the return of all things to their roots after their work is accomplished, corresponding to Mount Heng of the North. The Yellow Emperor of the Center governs the harmonizing and nurturing of all things, corresponding to Mount Song of the Center. This is the Five Phases of the earth.

The five stars in the heavens also correspond to the Five Phases. The east belongs to Wood and corresponds to the Year Star; the south belongs to Fire and corresponds to the Sparkling Deluder; the west belongs to Metal and corresponds to the Great White Star; the north belongs to Water and corresponds to the Chronogram Star; the center belongs to Earth and corresponds to the Guardian Star. This is the Five Phases of the heavens.

The five viscera of the human body—the heart, liver, spleen, lungs, and kidneys—likewise each correspond to the Five Phases. The liver belongs to Wood, governs spring, and corresponds to the east and the stems Jia-Yi; the heart belongs to Fire, governs summer, and corresponds to the south and the stems Bing-Ding; the lungs belong to Metal, govern autumn, and correspond to the west and the stems Geng-Xin; the kidneys belong to Water, govern winter, and correspond to the north and the stems Ren-Gui; the spleen belongs to Earth, governs the four seasons, and corresponds to the center and the stems Wu-Ji. This is the Five Phases of the human body. The operations of heaven and earth and the generation and transformation of all things cannot be separated from the Five Phases.

Heaven, earth, and humanity originally share the same root.

All things between heaven and earth receive the same Qi (vital energy) to form their physical bodies. The Five Phases are the dominant force among them and also the foundation of the functioning of all things.

Turbid Qi forms the earth, while the clear and light heavenly nature belongs to heaven. Clear Qi forms heaven and turbid Qi forms earth: clear Qi occupies the upper position and turbid Qi the lower. This is because the two kinds of Qi each return to their original places.

Earth Qi is turbid and heavy and does not rise; heavenly nature is clear and light and does not collapse.

Heaven is light, clear, and empty, so it takes emptiness and non-being as its image; Earth is turbid, heavy, and substantial, so it takes pure solidity as its form. Heaven and Earth follow the operation of the Five Phases (Wood, Fire, Earth, Metal, Water) and take the alternation of Yin-Yang as their governing pattern. Therefore they need issue no commands, and the four seasons cycle of themselves. The myriad things take Heaven and Earth as their root, and Heaven and Earth impose no cutting or fashioning upon them, so the growth and passing away of all things occur naturally. These two images of Heaven and Earth being so completely in Wuwei (non-action), how could there be any calamities such as collapse or sudden upheaval?

The great earth is turbid yet quiet; the celestial bodies are clear, bright, and stable.

Human life and death are constantly troubled by the misfortunes that the physical body brings. The root of Heaven, Earth, and the myriad things is originally one. Humans and all things have birth and death because, once there is physical form, there is life and death. Birth is the cause of death, and death is likewise the root of birth. When the myriad things possess life, they manifest form; having form, they become a body of physical substance. Once a person’s original nature strays, desires invade the Dao (the Way), especially greedy attachment to sounds and sights, which bring calamity upon the body. When passions and desires deviate from the proper Dao, they proceed toward extinction.

Heaven and Earth operate of themselves and are not driven by passions or desires; their functioning is originally Wuwei. Many people dwell between Heaven and Earth yet are pulled by the six roots—the six faculties of perception and consciousness (eyes, ears, nose, tongue, body, and mind). They greedily pursue fame and profit, fail to cherish their bodies and lives, and thus invite misfortune and suffer illness. They become further stained by worldly affairs, clinging to distinctions of right and wrong, their mind and spirit scattered. They allow the transformations of the four seasons to encroach upon them, remaining unawakened even until death. They do not realize that the mysterious Dao fills Heaven and Earth, its grace extending to all things and nurturing all sentient beings. Whatever is needed, the Dao always provides assistance.

By according with the seasons of Heaven and following the way of Earth, the proper Dao can endure for a long time.

If people can comprehend the laws of the natural operations of Heaven and Earth and examine the transformations of the four seasons, they can bring stability to the nation, prosperity to the people, and peace to the four quarters. They can also enrich the household, cause ritual propriety and righteousness to flourish, and extend blessings to relatives, friends, and neighbors. When a ruler grasps these principles, he can harmonize relations among the various states and command the hundred officials. When the common people grasp them, they become loyal and kind, wise and unadorned. If one cultivates oneself in this way, one can persist for a long time, even enduring through successive kalpas without decline.

The Five Phases (Wood, Fire, Earth, Metal, Water) mutually dominate one another, generating and constraining the myriad things. The original text here contains numerous repetitions and disordered phrases. The general sense of what follows appears to be that the laws of the Five Phases’ creative transformations can be applied to governing the state, managing the family, and arranging agricultural work, so that governmental affairs and farming seasons remain in order; yet the precise meaning can no longer be determined with certainty.

Chapter Three: Profound Principles

The Dao (the Way) has no form or image; that which accords with principle is called “Xuan” (the profound and subtle).

The wondrous Dao is without form or image and takes Heaven as its foundation. To seek the Dao, one must observe the principles of Heaven. When the principles of Heaven coincide with the mysterious mechanism, and one comprehends and employs this mechanism, one will ultimately achieve accomplishment. Once meritorious practice is complete, one unites with the Dao.

Spring, autumn, winter, and summer succeed one another in their cycles. The ultimate principle of the Dao resembles the celestial bodies revolving according to the four seasons, embodying laws and fundamental mechanisms within.

The Zhou Tian (the complete cycle of celestial revolution) arrays the constellations, while the sun and moon circulate in their courses. Here “Zhou Tian” refers to the annual cycle, and “arrayed lodges” refers to the twenty-eight lunar mansions (the stellar divisions used in antiquity to partition the heavens). Heaven possesses the twelve palaces of Upper Clarity (the twelve palatial offices of the celestial realm), within which the constellations are arranged and their positions of transit indicated. The earth likewise is divided into twelve directions, all corresponding to the constellations, illuminating one another from above and below. This is analogous to a day and night being divided into twelve double-hours, each further subdivided into several ke. The Great Dao is empty, still, and formless, secretly according with Heaven’s principles; all the various measurements and regulations ultimately unify in the Dao. The cycling of sun and moon, the alternation of Yin-Yang, and the progression of hours and moments—do they truly possess distinctions?

The transformations of climate and seasonal periods manifest the natural laws of according with the Dao.

A year is divided into twenty-four solar terms and seventy-two pentads. Roughly every fifteen days constitute one solar term, and every five days one pentad. The solar terms and pentads of the year all correspond to the seasonal timings. Those who observe and accord with the Great Dao act according to the climates and timings of the four seasons; this is the foundation of employing the Dao, and also the key to the creative transformations of Heaven and Earth. If one follows Heaven’s timings in practicing the Dao, one can apply the Yin-Yang climates and timings to oneself, bringing body and mind into harmony with nature.

The rising of clouds and falling of rain, the operation of wind and thunder, all follow their own patterns. Clouds are formed by the rising of earthly Qi (vital energy); when earthly Qi rises to Heaven and unites with heavenly Qi, rain is produced. Heaven belongs to Yang and Earth to Yin; Yin and Yang unite to send down sweet rain. All things receive the moisture of rainwater and grow, and cannot do without the nurturing of water.

Wind is the Qi formed by the harmonization of the Five Phases (Wood, Fire, Earth, Metal, Water). It is gentle rather than violent, driving each of the four seasons to manifest its distinct nature, causing all things to grow or wither, and also enabling hardness and softness to mutually constrain one another. The changes of the four seasons, the creative transformations of all things, and the operations of Heaven and Earth are all connected with the Qi of wind; clouds and rain likewise seem to come and go riding upon the wind.

Thunder is the sound produced by the mutual agitation of the two Qi of Yin and Yang. Earthly Qi belongs to Yin, heavenly Qi to Yang. After the Beginning of Spring, Yang Qi gradually flourishes and hot Qi rises; the cold Yin Qi also moves upward, and when cold and warmth meet, thunder sounds are formed. After the Beginning of Autumn, Yang Qi gradually recedes, Yin Qi flourishes, and hot Qi dissipates; when the cold Yin Qi rises, there is a lack of mutual agitation between cold and warmth, so winter usually has no thunder. Clouds and rain cooperate with wind and thunder as one manifestation of the operation of the Great Dao; the appearance of wind and thunder indicates that Yin and Yang are uniting.

Day and night together are divided into one hundred ke, cycling repeatedly to constitute the temporal order of a year.

A day and a night together comprise one hundred ke. Ke accumulate to form hours, hours accumulate to form days, days accumulate to form months, and months accumulate to form years. Human breathing likewise follows a definite count: one ke contains one hundred thirty-five breaths, ten ke contain one thousand three hundred fifty breaths, and one hundred ke contain thirteen thousand five hundred breaths. In this way the number of breaths corresponds exactly to the number of ke. Heaven possesses day and night, divided according to one hundred ke; this is the pivotal mechanism by which Yin-Yang operate and govern the temporal order. Human beings possess exhalation and inhalation, which likewise follow corresponding principles of application. Those who have attained accomplishment in cultivating the Dao (the Way), once they comprehend the workings of the wondrous Dao, understand that the principles of the Heavenly Dao and of humanity are in no way distinct.

The imperial Dao manifests spiritual transformation and resonates identically with Heaven: the way of the sovereign displays marvelous changes, corresponding and according with Heaven.

“Imperial Dao” denotes the condition of flourishing De (Virtue/Power) and unimpeded governing Dao; “spiritual transformation” denotes the auspicious omens that arise from the subtle and inscrutable mutations of Yin-Yang. When the governing Dao proceeds unimpeded and De is abundant, it summons auspicious signs and produces a resonant communion with Heaven. When the Heavenly Dao is harmonious and generates resonance, Yin-Yang circulate in due order, the four seasons remain undisturbed, and wind and rain arrive punctually—this is the auspicious manifestation presented by Heaven. When a sage’s governing Dao is luminous and generates resonance, the realm enjoys peace, worthy ministers render assistance, and heavenly Shen (spirits) appear—this is the auspicious sign of the state. When the Dao of self-cultivation proceeds unimpeded and generates resonance, one attains long life and enduring vision (prolonged existence while preserving keen perception), dwells in clarity and stillness through Wuwei (non-action), and the Shen (spirit) and soul undergo transformation—this is the auspicious fruit obtained through self-cultivation. Thus it is evident that the marvelous transformations and resonances of the imperial Dao are, in the final analysis, one and interconnected.

The root generates a single ancestral source, while the branches divide into six originating streams.

The root of all things originates from the “One Ancestor,” that is, a current of primordial Qi (vital energy) at the beginning of Hunyuan. All things come into being by receiving this primordial Qi, which then differentiates into the two Qi of Yin-Yang. The conjunction of Yin and Yang forms the myriad things. Therefore this primordial Qi is the root of all things.

“Branching into six sources” means that the primordial Qi further differentiates into six kinds of Qi mechanisms, each of which presides over the Five Phases (Wood, Fire, Earth, Metal, Water). Heaven has six Qi, manifested as the changes of the four seasons together with wind and rain. The human body likewise has six Qi. Xu Qi belongs to the liver, corresponding to Wood, spring, and the Zhen trigram of the Bagua (Eight Trigrams). He Qi belongs to the heart, corresponding to Fire, summer, and the Li trigram (the original text writes “gao” at this point). Yan Qi governs the lungs, corresponding to Metal, autumn, and the Dui trigram. Chui Qi governs the kidneys, corresponding to Water, winter, and the Kan trigram. Hu Qi governs the spleen, corresponding to Earth and the four seasons. Xi Qi governs the Sanjiao (the upper, middle, and lower burners of the body as understood in Chinese medicine), corresponding to wind. These are the respective governing relations of the six Qi, which those who cultivate must understand.

“The Fire Dragon sporting in the water, the Golden Tiger stretching forth unceasingly” employs the Fire Dragon and the Golden Tiger as metaphors for the transformations of Qi mechanisms during cultivation; the original text offers no further explanation beyond this point.

“Fire Dragon” refers to the tongue, also known as the “Red Dragon.” In the conception of internal cultivation it corresponds to the heart. The heart belongs to the south and is paired with Bing-Ding Fire, and is therefore called the Fire Dragon. “Playing in water” refers to the saliva in the mouth. Beneath the tongue lies a vessel called the “Jade Spring,” and the saliva within it is also known as “Shen Water,” “Flower Pond,” or “Jade Nectar of Qiong,” regarded as the precious True Liquid of Jade Flower. This saliva is produced and distributed only through the movement of Qi (vital energy), and the movement of Qi likewise cannot do without the nourishment of this saliva. Daoist books call it “Jade Nectar of Qiong,” while in ordinary speech it is simply saliva. Elixir cultivation regards it as fundamental.

“Golden Tiger” refers to the Qi in the lungs. Metal corresponds to the west and is called the White Tiger; the White Tiger corresponds to the lungs in the human body, and the lungs govern Qi. In cultivation, when Qi circulates, saliva flows downward; when saliva is abundant it in turn makes Qi vigorous. When Qi is vigorous the Shen (spirit) is robust, and when the Shen is robust the body becomes light and healthy. Persistent cultivation according to the seasons and methods usually takes nine years to reach completion. After completion the Shen transforms, the physical form becomes settled, and Qi also settles, ultimately attaining the sanctification of body and mind with a host of spirits attending protectively, then rising and transforming to enter Wuwei (non-action) (the realm unconstrained by human artifice).

The movements of the Five Phases (Wood, Fire, Earth, Metal, Water) invert and transform into one another, while the four seasons cycle and repeat.

The Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water) reverses and intermingles, circulating and transforming among one another; this is the meaning of “reversing the Five Phases.” For example, Water is above and Fire below, Metal is separated from Water, and the mechanism of Qi surges and operates. The cycle of the four seasons refers to the sequential succession of spring, summer, autumn, and winter. Heaven and Earth operate through the four seasons to transform and nourish the myriad things; the climates of the four seasons have phases of flourishing and decline, and also incorporate intercalary months for regulation, cycling endlessly; this is the meaning of “the cycle of the four seasons.”

The principles of the Great Dao and the operational mechanisms of Heaven and Earth are both manifestations of the circulation of the Heavenly Dao; how could there be two different sets of laws? Ordinary people in their cultivation efforts must not stubbornly follow their own cleverness, but should observe the laws of Heaven and Earth’s operation according to the principles. If one does not follow the Heavenly principle and acts only according to narrow views, one will go astray and find it difficult to escape birth and death. The opening and closing transformations of the Great Dao govern the Yin-Yang of the four seasons, arrange the solar terms and hours, transform and nourish the myriad things, and encompass Heaven and Earth. If cultivation methods do not accord with these laws, how can one live as long as Heaven and Earth?

The Ultimate Principle of Qian-Kun, the Mechanism of the Cosmos

The function of the Great Dao accords with Heaven and Earth. The true Qi of the Five Phases circulates in reciprocity with the four seasons, and thus this is said to be the operational mechanism of Heaven, Earth, and the cosmos. “Qian-Kun” refers to Heaven and Earth.

Stillness is Marvelous, Refining is Mysterious

What is called “stillness” means eliminating the disturbances of right and wrong, remaining uncontaminated by external things; with a simple diet, the inner mind is not disturbed by the outer world—this is the foundation of cultivation. What is called “refining” means following the principles of Heaven and Earth to cause Yin and Yang to intermingle, the Five Phases to coordinate, distinguishing the Four Images (the four forms of Yin-Yang transformation), harmonizing Water and Fire, causing the Qi of Metal and Wood to rise, sink, and blend, gathering the Qi of the various Shen (spirits)—this is the practice of refining cultivation.

Ingesting Fluids and Absorbing Qi, Ultimately Becoming a Flying Immortal

“Ingesting fluids” refers to swallowing saliva (swallowing the fluids in the mouth); “absorbing Qi” refers to regulating the breath through methods such as exhaling and inhaling. As stated in the scripture, by persisting in these cultivations, one can ultimately become a flying immortal.

The saliva in the mouth is an extremely precious treasure of Heaven and Earth, and it is also the refined Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water). It can nourish all things and moisten the body: saliva nourishes the blood, blood nourishes Jing (essence), Jing nourishes Qi, Qi nourishes Shen (spirit), and Shen in turn nourishes life. Therefore, cultivating the Golden Elixir—the state pursued in Daoist Neidan (internal alchemy)—takes saliva as its foundation.

What is called ingesting Qi is the regulation and absorption of the pure Qi of the Five Phases. Heaven and Earth operate through the succession of the four seasons and the alternation of day and night, while human beings take the Qi of the five viscera as their foundation. If one can apply body and mind according to the subtle principles, constantly nourish the saliva and regulate the breath, and when cultivation and practice are complete, one can ascend to the Golden Palaces (the palaces of the immortal realm) and come and go in the realm of emptiness.

The ignorant are deluded by themselves, while those who can comprehend are people of affinity.

Foolish and deluded people are constantly entangled by worldly benefits and harms, their bodies and minds stained by external things. How could they know that the Dao (the Way) can also be studied, or understand that within emptiness there is inherent principle?

People of penetrating insight and clear awakening, although they have not yet thoroughly grasped the fundamental principles of the Great Dao, first take delight in the Dao of emptiness. They carefully observe the operations of heaven, earth, and the four seasons, knowing that each follows its own regularity; they watch the generation and transformation of the myriad things and understand that life and death each have their own causes. If they concentrate on studying the immortal scriptures, they can comprehend the wondrous methods contained therein; once their practice is complete, they can personally realize the Dao of Wuwei (non-action). Therefore, becoming an immortal requires a corresponding affinity.

The oral formula states: Always after the zi hour and before the wu hour (roughly from midnight until noon), sit upright facing south, store the Shen (spirit) and grasp firmly (concentrate the spirit and hold the intention, clenching both hands tightly). Then strike the bell and the drum thirty-six times each. Next, taking the vigorous Qi (vital energy) of each of the four seasons as the starting point, successively circulate the five Qi (the Qi corresponding to the Five Phases of Wood, Fire, Earth, Metal, and Water), exhaling the breath and swallowing the saliva. Perform seventy-two exhalations and swallowings for each season, then include the earth-related portion, making a total of ninety times. One season lasts three months, so the four seasons together amount to three hundred sixty times. After this, add five more times, symbolizing the approximately five extra days beyond the three hundred sixty days of a year. This constitutes one unit of practice.

Thereafter continue circulating in the same previous sequence. After completing three such units, add thirty more times, symbolizing the intercalary period every three years. The numbers must be kept accurate throughout; as the practice is gradually increased, the desire for food and drink naturally diminishes. When hungry, nourish oneself with Qi; when thirsty, moisten with saliva. The Qi produced by the five grains gradually weakens, while true Qi grows ever more abundant; after nine years one may attain the realm of spiritual transformation.

In the original text, phrases such as “add five kou” and “add thirty kou” refer, according to the context, to the number of breathing cycles; “sounding the bell and drum” and certain other wording may reflect transmission errors or variants among different versions.