《太极左仙公说神符经》

When Zuo Xiangong resided in the Huayang Grotto-Heaven, he cultivated with a quiet mind, holding to the “Three-One” (a Daoist method of visualizing inner spirits: guarding the One while contemplating the three locations of Niwan, Jianggong, and Dantian within the body). Because “One” represents the Dao (the Way) and “Three” refers to these three places. Taishang once taught the San Yi Jing (Scripture of the Three-One), instructing people to store and guard the Three-One within the body. Zuo Xiangong frequently practiced the Three-One, and in stillness and concentration he was able to communicate with the divine spirits.

He profoundly realized the principle of the arising and ceasing of life, and in the tranquility of his mind-nature understood the profound mystery of the arising, ceasing, and transformation of all things. His mind became thoroughly clear and luminous, no longer attached to the physical form, and he transcended thoughts of birth and death. He caused his thoughts to return to the formless, going beyond the pull of the transformations of all things, guarding the constant Dao, and thus was able to forget the constraints of the body.

Relying on his settled mind-nature and wisdom, Zuo Xiangong entered the True Dao and observed all sentient beings throughout. They each received different karmic retributions, with sorrow and joy alternating, hatred and love mutually entangling; those who wished to die instead lived on, those who wished to live instead died; fathers and sons were scattered, husbands and wives parted and reunited, joy and anger appeared in succession, causes and effects implicated one another. Sentient beings thus transmigrated in delusion, unable to find a path to transcend the sufferings of the world.

The Daoist assemblies on the left and right, the jade youths and jade maidens, the numinous officials and hundred deities, all by means of their spiritual powers and wisdom observed and discerned clearly, realized right view, and attained the same penetrating understanding as Zuo Xiangong.

Wang Xingcheng, the Presiding Officer of the Left Terrace of Taiji (Supreme Ultimate), felt a stirring in his heart. He came before the table, knelt down, and with clasped hands reported to Zuo Xiangong: “Great Immortal, all these sentient beings cannot penetrate and understand the principle. Their thoughts are drawn by the ears and eyes, their intentions lost in greed and anger. Some, though they have once awakened, are willing to abandon their delusions; yet their practice of gathering the mind remains shallow. Once death snatches away the attainments of their cultivation, they again fall into the netherworld, following their fate and receiving confinement. Thus through successive lives, they unconsciously change various bodily forms without end, which is truly pitiable.

“May I ask what teaching should be employed so that sentient beings may be elevated and delivered? I earnestly request the Great Immortal to clarify the essential points of cultivating the Dao. We of the immortal assembly are willing to proclaim your teachings, widely rescue the deluded sentient beings, and cause them to return to the correct path.”

The Immortal Lord said: “Excellent, excellent! Those among you who harbor wise thoughts yet still do not understand the Dao (the Way) should ponder it diligently. I shall expound for you the mysterious Great Dao transmitted by the sages of successive generations, opening the gate of longevity so that sentient beings may universally escape these sufferings. This causes the primordial harmonious Qi (vital energy) to return to authentic truth, allowing the physical form to be transcended and the spirit-consciousness elevated; when the spirit-consciousness is concentrated and still, the Dao endures forever. What is called ‘shejie jushen’ means abandoning life and liberating the physical form so that the spirit-consciousness may dwell securely in the rank of immortal lords. You must firmly remember these words.”

The Daoist Zheng Yin stepped forward, performed the rites of bowing and kowtowing, knelt, and inquired about the essentials of the cultivation method, saying: “I recall that formerly, while serving the Celestial Master (Tianshi) and paying homage at the jade steps, the Lord of Taiyi Primordial Essence (Taiyi Yuansu Jun) bestowed upon the Celestial Master the numinous powder of purple radiance, which was called a priceless treasure. All together they ascended the ritual hall and bowed toward the Golden Palaces (Jinque, the heavenly palaces and towers). At that time I wished to inquire into its mysteries, and I only hope that the sagely teacher, out of compassion and pity for sentient beings, will cause this dharma-gate to universally benefit all quarters.”

The original text contains repetition and unclear meaning at the phrase “the Daoist Zheng Yin approached with qing”; the above has been rendered according to the coherent sense of the surrounding context.

The Immortal Duke (Xiangong) said: “Well spoken. I believe that the foundation of blessings among sentient beings is still shallow, and it is difficult for them to attain realization by their own power, so I have never had the occasion to explain this. What you ask accords precisely with my intent. Listen carefully, and I shall tell you the method.

“The so-called ‘priceless treasure’ is a treasure capable of protecting and sustaining numinous power. Numinous power is the gateway to longevity; it can preserve the physical form, nourish the Shen (spirit), harmonize the Qi (vital energy), and bring peace to body and mind. If you transmit this merit to others, the merit can grow from generation to generation: inner blessed virtue gives rise to dharma, and dharma in turn gives rise to new dharma. When blessed virtue grows until it can grow no further, the light of the Dao (the Way) appears. One benefits oneself and also benefits others; cause and effect join with the power of vows, circulating through lifetime after lifetime, and thus the unsurpassed Great Dao can increase. Only such merit deserves to be called a priceless treasure.

“This treasure can transform sand into gold and cinnabar into white gold, and can further transform gold into treasure and white gold into numinous powder. The treasure increases lifespan, and lifespan increases the opportunity for cultivating the Dao; with longevity, there is the chance to attain the Dao. As opportunities increase, the accomplishments of practice grow accordingly; as accomplishments grow, the Dao also grows; as the Dao grows, wisdom grows; as wisdom grows, the mysterious and wondrous realm grows; as the mysterious grows, the capacity to save and deliver sentient beings also grows, and blessed virtue continues without cease. The layered advancement of blessed virtue is continuous cultivation. Passing through thousands of kalpas, saving sentient beings in each kalpa, widely forming thousands of wholesome affinities, so that all beings possessed of numinous awareness may accomplish the unsurpassed Dao—only such merit is a priceless treasure.

“Siyuan, you should know that the priceless treasure is the Divine Talisman Elixir. The ancestral master Yuanjun transmitted the Divine Talisman to the Sovereign Person; what the Most High Lord of the Dao once expounded to the celestial assembly in the Crimson Bright Heaven is precisely this method. The Sovereign Person in turn transmitted it to the Primordial Perfected Lord of Taiji (Supreme Ultimate) and Wuji; I have now received this method from the Perfected of Taiji.

“At first the Perfected of Taiji said to me: ‘To ascend into the immortal realm, there is no method better than the Divine Talisman. Have you heard of the Yellow Emperor casting the Nine Tripods at Jingyuan?’

“Gongsun is the surname of the Yellow Emperor; the Perfected of Taiji is the immortal title of Xu Laile; Jingyuan is the wilderness of Mount Ke. The Nine Tripods are divided into three grades, with three tripods in each grade, each having different efficacies, able to extend lifespan and alter a destiny of premature death; the three tripods of the lower grade can cause illness to be immediately cured.

“Among the three tripods of the upper grade, the first is called Golden Flower, made by Yuanjun, also called Solar Primordial Essence, the Yang Elixir of the Most High Great Dao Yuanjun, and the Taiyi Dragon-Tiger Elixir; the Yellow Emperor called it the Golden Flower Elixir. The second tripod is called Cinnabar Flower. The Cinnabar Flower Jing (scripture/classic) says that it is the divine elixir in the Jade Chamber to the left of the Palace of Supreme Clarity, named the Primordial Treasure Life-Generating Elixir of Heaven and Earth. The Golden Flower Jade Maiden once transmitted the Nine-Times-Transformed Divine Elixir to the Yellow Emperor at the celestial altar. The third tripod is called Divine Talisman, which is the Divine Talisman Elixir of which we speak. Its medicinal power is mighty, as if formed by the creative transformation of spirits, and thus it is called ‘Divine Talisman.’

“I bowed to the Perfected of Taiji and requested his instruction, saying: ‘I am ignorant and unenlightened, and dare not receive such profound teaching. Yet I observe that when sages and Perfected Ones establish teachings and leave behind instructions to guide people in ascending to the celestial realm, they invariably take as their foundation the realization of the True One, the cultivation of Primordial Harmony, the coordination of Yin-Yang, and the circulation of the Five Phases (Wood, Fire, Earth, Metal, Water), and they take the Jing (essence) and Qi of the hundred spirits of one’s own body as their ministers and attendants. I respectfully request that you open this mysterious gateway for me.

“‘Formerly, when I attended Zhaijiao (purification ritual) in a grotto-heaven, I respectfully heard this teaching: Yin and Yang shift and move relative to each other, generating transformation; the Five Phases constrain one another, opening the numinous and wondrous gateway. What does this mean?’

“The Perfected One said: ‘The numinous gateway is the realm inhabited by immortals and Perfected Ones. To speak of opening the numinous gateway is to speak of the De (Virtue/Power) of Ziming of the East. The Diagram of the Three Primes, Eight Perfected, and Three Forms says that lead is called the Solar Divine Maiden, Ziming of the East, and is the essence of cinnabar.’

“I asked: ‘What is the principle within this?’

“The Perfected One said: ‘Metal can gestate Water, and Water must also depend upon Metal. This speaks of the true nature of mercury. Wood can gestate Fire, and can also constrain Fire; Fire must rely upon Wood to be born. Fire is the generating nature of mercury. The essence of Wood has Fire within and presents a Water appearance without—this is mercury: its nature belongs to Fire, its form belongs to Water. The inner substance of Metal contains Water, and its outer appearance presents a Wood aspect—this is lead: its nature belongs to Water, its outer form and color belong to Wood. Thus Ziming operates between Metal and Wood, which is to say that the solar spirit rests between lead and mercury.

“‘The so-called “carrying Fire to return to Wood, driving it out with Water” means that Ziming carries Fire back into the lead, and Water and Fire chase each other within the lead. The so-called “carrying Water to return to Metal, restraining it with Fire” means that Ziming carries Water to settle between lead and mercury: when Water enters the lead, the Fire within the lead then constrains Ziming’s Water. Water and Wood unite as one above, Metal and Fire share one heart below; here “above” refers to the place in the vessel where lead and mercury reside, and “below” refers to the vessel itself. Wood cannot contain it, so it is constrained by Metal. This is what is called the solar spirit Ziming.

“‘Therefore Water can control Water, and Fire can also control Fire: the Water in lead constrains the Water of mercury, the Fire in lead constrains the Fire of mercury. Fire unites with Fire in their nature, Water unites with Water in their form; when Water and Fire clash, a bright color appears—such is the principle.’

“I asked again: ‘What are the specific regulations of this method?’

“The Perfected of Taiji transmitted the essential secrets of the three tripods to the Immortal Duke. The Immortal Duke inquired about the principles of Yin-Yang transformation and the mutual constraint of the Five Phases. The Perfected One originally thought he was asking about the superior Golden Flower method, and so explained the Golden Flower method. The Immortal Duke still did not fully understand, and asked again about the specific operational regulations. The Perfected One knew that he had not yet grasped it, and so, following his intent, changed to explaining the Cinnabar Flower method.

“The Perfected One said: ‘The vessel has no fixed size and may be used according to one’s intent; the medicinal substances also have no fixed quantity, and are determined according to the size of the vessel. Generally it does not exceed three cun in diameter and five cun in depth. The quantity of medicine is usually one to three liang; converted according to the ancient method, three fives make one jin, and now three additional portions are added.’

“I asked: ‘What are the specific dimensions and procedures?’

“The Perfected One said: ‘First prepare the vessel; the vessel is made of Geng-Xin metal.’ When the Perfected One explained the Cinnabar Flower secret, the Immortal Duke still did not grasp its profundity. The Perfected One knew that he placed importance on the vessel, and so turned to transmitting the Divine Talisman secret. If a Geng-Xin gold vessel is not used, a vessel of Jin Gong (lead) may also be used. What is said from this point onward is the Divine Talisman method.

“‘Tie iron wire firmly, place the flowing pearls into the vessel, then suspend the vessel in a cauldron. Add water to the cauldron; the water should cover the bottom of the vessel without exposing the body of the vessel; let the water surge vigorously, but it must not overflow. Prepare additional warm water to replenish at any time the water lost to evaporation. Frequently stir with a willow spatula, approximately one hundred times, or fifty to sixty times will also do. Then throw the pearls into cold water and bind them with strips of silk. Those that can form a mass may be used; if they have not formed, treat them as before. The formed pearls have no fixed number; the quantity is as one wishes.’

“I asked: ‘Since they have already formed, can one continue to add materials?’

“The Perfected One said: ‘Place it into the tripod and seal it with Wood. Wood is the mother of cinnabar, therefore the mercury in the tripod must be sealed and not allowed to leak. Then seal it firmly with iron, and afterward set the tripod upon the furnace, connecting with the Qi of heaven and earth. Add water until full but not overflowing, and use cloth at the side to draw water so that the flow is even; then apply fire from below, observing the changes of gentle and fierce fire. Burn with gentle fire for thirty ke, then turn to fierce fire; burn with fierce fire for another thirty ke, and the medicinal substance will coagulate. Drain the water from the cauldron, remove the tripod from the earth furnace, dismantle the sealing, and remove the fragments. Examine the interior; if it is clear and bright and can reflect an image, the process of refinement and subjugation is complete. If after cooling the solid is hard and white and not easily melted, then open a hole from below and heat it by blowing with a bellows; after it has cooled, observe its quality again.’

“I asked: ‘After the quality has been refined, can one continue to process it further?’

“The Perfected One said: ‘Grind it into powder and spread it over the mouth of the tripod to seal it. Water and Fire are still controlled according to the previous method, taking the reddening of the tripod bottom as the standard. Observe with the eyes and keep watch with the mind; when one hundred ke are complete, the method is accomplished. Matters of sealing and dietary taboos are all handled according to the Golden Flower method.’

“The Immortal Duke understood these principles, and the Perfected One then finished explaining the entire method. I asked again:

“‘Formerly I heard that in preserving the physical form and nourishing the spirit, nothing is more important than Jing and Qi. Now you first speak of Golden Flower, then of Divine Talisman—why is this?’

“The Perfected One said: ‘Golden Flower contains the correct Qi of Yin-Yang, gathering the essence of the four seasons; the expenditure is great and those who succeed are few. The quantity of medicine used does not exceed sixty-four fen, yet the refining is calculated according to the three hundred and sixty-six days of a year. Divine Talisman is different: it is endowed with the virtue of pure Yang, containing the ultimate principle of the Five Phases; it uses day and night in place of cold and heat, and uses hours and moments to shorten the sun and moon. The refining uses only fifty-four liang; the efficacy comes quickly and the applications are broad, so that those seeking immortality need not toil excessively. This is the intent of the Divine Talisman method.’”

The Immortal Lord (Xian Gong, an honorific in the immortal realm) asked Siyuan, “Have you understood the principle here?” The Immortal Lord then related the words of the Perfected One (Zhenren): “Cultivation according to the Jinhua Jing (Scripture of the Golden Flower) produces one jin only after a full year; practice of the Shenfu Jing (Scripture of the Divine Talisman) for a single double-hour yields three jin. Thus, with little time expended yet great efficacy, the merit of the Shenfu Jing ought to surpass that of the Jinhua Jing; it is a numinous, sacred, and illuminating method of the highest medicine.”

Concerned that Lord Zheng had not grasped the inner meaning, the Immortal Lord therefore fully set forth the cultivation method he himself had heard. “Since I personally transmitted this scripture I have never conferred it upon any other immortal. Now, seeing your sincere request, you ought to keep it firmly in mind.”

When the Immortal Lord had finished speaking, the immortal Perfected Ones and the assembled Daoists all comprehended the root of the teaching. The host of immortals from the four heavenly realms were likewise deeply moved; together they performed immortal music whose sounds filled the heavens and reached even the dwellings of the immortals. With fragrant flowers and Buxu (pacing the void, a Daoist ritual of chanting in measured steps) they praised the unsurpassed Great Dao, reverently carried out the teachings, and then each returned to their own heavenly realm.

The Immortal Lord spoke again: “Siyuan, I shall return with the multitude of the heavens to our original realm. You who remain in the human world must diligently succor and protect others, relieve every kind of suffering so that people may attain longevity; you must also cultivate in quietude, accumulate unmanifest merit, and incur no faults.”

Yin bowed and kowtowed, holding the sound of the teaching firmly in his heart, propagating the instruction, and naming this method the Shenfu Jing.

The Jinhua encompasses the nature of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water, the five fundamental elements constituting all things) and is endowed with the Qi of the four seasons (spring, summer, autumn, winter). It is the source of numerous methods and ranks among the finest of numinous medicines. The Immortal Lord once transmitted it to the Taiji Zhenren (Perfected One of the Supreme Ultimate). Now someone remarks to Lord Zheng: “Regard one day as a year, and let greater efficacy prevail over lesser, thereby obtaining the Golden Flower of the Great Dao.” Such an aspiration seeks only swift accomplishment; I privately consider that the principle has not yet been truly understood. If the Immortal Lord, weighing Lord Zheng’s capacity and knowing he had not yet comprehended, taught in accordance with his temperament, then perhaps this statement was set forth precisely for that purpose.

The Left Immortal of Taiji jointly expounded the Shenfu Jing.