《海琼白真人语录》

On the night of the Mid-Autumn Festival, the Daoist master Bai of Haiqiong (Bai Yuchan, honored in Daoism as the Perfected One of Haiqiong) went with Peng Helin and Liu Ziyuan to Pomegranate Blossom Cave. By then, the stars were fading and the moon was sinking in the west. Mist rose, dew fell, every household had closed its doors, and no one was on the road. They walked hand in hand through Pomegranate Blossom Cave, and before long the sky began to brighten. The three lingered, reluctant to leave, and sat on a sheer, rugged rock. Bai asked his two disciples to sit on either side of him.

Looking at them, he said, “What kind of night is it now, in heaven and on earth? The road to Shenziao, the lofty celestial realm spoken of in Daoism, is far away, and few people tread the Purple Palace, where immortals dwell. You have been studying the Way of immortality for a long time. Surely there are questions you would like to ask?”

The Realized One said, “Laozi said, ‘There is something whole and undivided that existed before Heaven and Earth took shape.’ How well put! Later generations called it the Dao, the mind, nature, spirit, Qi (the vital energy of life in Daoist thought), or a single thought. Others called it the Dharma, teaching, method, or emotion. Alas, names branch off and traditions differ—but do they still know that original, undivided reality?”

The Realized One said, “Heaven and Earth bring forth and nurture the myriad things without a sound. The wind naturally howls; an empty valley naturally echoes. When winter passes, ice naturally melts and drifts away; when spring arrives, grass naturally grows. Swallows come in summer, and wild geese return in autumn. Plum blossoms open at the first frost, and fireflies glow on moonlit nights. All these things happen of themselves. When cultivation reaches this point, one may want to speak yet find no words; the thoughts that once filled the mind also fade away.”

The Realized One said, “Heaven and Earth bring forth and nurture the myriad things without deliberate action. The function of the source, too, does not govern or control them. Someone asked, ‘How is this so?’ The answer was: ‘A bird’s nest can sense the wind; a cave can sense the rain.’ Ah, people!”

The Realized One said, “All the methods in the world are prescriptions for compounding medicines and remedies for curing illness. You must know what decoction to prepare for their effects to appear.” Someone asked, “How should we understand the decoction?” The Realized One said, “The mind is the measure that blends the methods together.”

The True Master said, “The officers and generals of the Thunder Department, the divine bureau that governs thunder, once reported that wherever an incense burner is placed, that place is the Jade-Clear Court of Divine Empyrean, a celestial palace in Daoist belief.”

Yuan Chang asked, “The scriptures say that three thousand six hundred divine women are always at my side. They also say that, during a kalpa, there are thirty-six thousand spirits within the body. The scriptures and incantations were all spoken by the Most High, a title for the supreme deity in Daoism. Are these claims true or false? Do they describe something real, or are they mere illusion?”

The True Master replied, “Within the human body are the three inner treasures: Jing, Qi, and Shen. Shen is the host; Jing and Qi are guests. ‘I’ am the host, while the Golden Boys and Jade Maidens, common Daoist symbols for spirits within the body, are guests. The three thousand six hundred divine women and thirty-six thousand spirits mentioned in the scriptures are all formed from Jing and Qi.

“People today are restless in mind, their thoughts racing; in a single day, their minds can travel a thousand miles. How much more, then, does indulgence deplete Jing, and anger exhaust Qi? The eyes chase after beauty, the ears are led astray by sounds. How much of this truly benefits us? The losses, by contrast, are beyond counting. People do not realize that the light of Shen scatters outward and their Qi is squandered in every direction. If Jing and Qi cannot be preserved, how can they expect the Golden Boys and Jade Maidens to remain at their side?

“The ten thousand spirits return to one spirit, and the ten thousand currents of Qi return to one Qi. From the One, the ten thousand arise; gather the ten thousand back, and they return to the One. All of this takes place within the Shen of my own being.”

The True Master added, “A single thought in a person, when gathered, becomes Shen; when dispersed, it becomes Qi. When Shen gathers, it is called Hun; when Qi gathers, it is called Po. Some say that when a person dies, they become a ghost: the Yang aspect is called Hun, and the Yin aspect is called Po.”

The perfected one says: The Scripture of the Northern Dipper was not written by the Most High Lord Lao himself. It was compiled during the Han dynasty by Zhang Zhengyi, who recorded the Most High Lord Lao’s instructions. People today do not understand the scripture’s purpose. They merely gaze up at the stars and worship the Northern Dipper.

There is a current of Qi in the human body. As it moves, it rises and falls, enters and leaves, just like the Qi of Heaven and Earth. The Qi of Heaven and Earth is divided into Yin and Yang, and the Qi received by human beings is the same. The Northern Dipper revolves in the heavens day and night, distinguishing Yin and Yang and marking the hours; in this way, Heaven and Earth keep their constant course. Why do people not consider what governs the Qi within the body? Once they understand what governs it, they can understand the “Northern Dipper” within themselves.

The Scripture of the Dipper says: “When a household has the Scripture of the Northern Dipper, its livestock will be safe and thrive.” The “Northern Dipper within the human body” refers to the inner master that governs the body’s Qi. When it is at work, a person is no longer greedy to look or listen, to smell fragrances or savor flavors, or to seek bodily sensations; nor does the mind run wild. By nurturing and containing these vital energies, one can naturally bring peace to the household and prosperity to one’s descendants.

The perfected one says: The Northern Pole Office for Expelling Evil originally had only four generals: Cui, Lu, Deng, and Dou. Now four more names have been added. The Office for Summoning Mei the Immortal originally had only four generals: Pan, Geng, Lu, and Zha. Now four more names have been added there as well. These were all additions by later generations; they were not part of the original transmitted methods.

The perfected one says: Among the ritual masters of old, some used the two generals Huang and Liu; others used Gao and Ding, Jiao and Zeng, Sang and He, or Xu and Xie. These were all additions by later generations. A ritual master who follows the methods received from their own teacher will obtain effective results.

The True Master says: “The Purple Writ of the Heavenly Heart states: ‘The Three Origins reach through to the Void; the Five Phases reach through to brightness; the Eight Trigrams reach through to dawn’s light; the Ten Directions reach through to the true realm.’ Today, some practice the ‘Eight Trigrams’ Method for Penetrating Dawn,’ yet take it upon themselves to alter the written forms or spellings of the deities’ names. This shows that they do not understand the origins of the art. They treat error as correct transmission, and the mistakes grow with each retelling.

The True Master also says: In ancient times, there was no Fengdu method. Only in the late Tang dynasty did the Venerable Dayuan Hao begin transmitting this art to the world, for examining and summoning ghosts and spirits. Originally, the method consisted of only eight divine generals, three talismans, four incantations, and the “Seal of the Fengdu General Registry,” which governed the registers of Fengdu’s ghosts and spirits. Later practitioners kept adding to it until it became complicated and overlong. How can practices like these still be called the orthodox method?

The Perfected One said: “The scriptures clearly speak of the ‘Northern Pole Office for Expelling Evil,’ an agency in the celestial realm of the Northern Pole responsible for dispelling malign spirits. Why, then, is it also called the ‘Office of Celestial Secrets’? The Southern Pole likewise has an ‘Office of the Celestial Pivot,’ just as Heaven has the Ministry of the Celestial Pivot on the left and the Ministry of Celestial Secrets on the right. The Office of Celestial Secrets is the Northern Pole’s inner office, while the Office for Expelling Evil is its outer office. The Office of the Celestial Pivot is also the Southern Pole’s inner office; outside it, the Southern Pole has a separate Office for Submitting Memorials, which handles reports and petitions.”

Someone asked: “A single thought in a person can already move Heaven and Earth. Now, when memorials are submitted and officers and assistants dispatched, they are naturally conveyed upward after being burned. Why, then, do you say that the demons of the Six Heavens, as Daoism calls them, can intercept them?”

The Perfected One replied: “If a thought arises from sincerity and accords with the Dao, it can call forth a response from the true spirits. There is no doubt about this. In ancient times, people’s filial devotion, sincerity, sense of righteousness, compassion, uprightness, and loyalty moved Heaven and Earth. The key was wholehearted focus and pure intent; that is why they could do so. Today, burning memorials and submitting reports to the Heavenly Emperor are requirements of ritual practice and teaching. A sincere thought that communicates with the spirits is like an arrow striking its target. The communicative force of a written memorial, by contrast, is like thrusting with a spear. An arrow can travel far and arrive swiftly; a spear may be close at hand and still fail to hit. Thus, a memorial is a tangible object, giving demons an opportunity to intercept it. A thought arises invisibly—how could demons stop it?”

Yuan Chang asked: “People’s thoughts arise in profusion and ceaselessly appear and vanish. Why can’t they use these thoughts to call forth a response from the spirits?”

The Perfected One replied: “Have you never watched a cat catch a mouse? The cat opens its eyes wide and fixes its gaze without blinking. It crouches steadily on all four paws, without moving. Its mind is free of distractions, and its intent does not wander. All six faculties—the eyes, ears, nose, tongue, body, and mind—are directed toward one target, remaining focused and unified. That is why, when it strikes, it often hits its mark.”

The True Master said: Only after Chaos had separated were Heaven, Earth, and Humanity established as the Three Powers. Human beings dwell between Heaven and Earth. Though the body is small, the spirit is vast; though the body is lowly, the spirit reaches high and far.

In the past, when I went to the palace halls to submit memorials, the characters on the paper looked as small as millet grains. When I arrived in the Celestial Capital, however, they looked as large as wine cups. At first, while I was in the human world, the paper used for memorials was very short and small; in Heaven, the memorials were more than a zhang tall and two zhang wide. This shows that the passage in the Great Brahma Hidden Words about “cloud vapor gathering into a form more than a zhang tall, while the Celestial True Sovereign writes with a brush” refers to this principle.

Once, while reading the Record of Qingyuan, I saw that a heavenly text appeared above the Dragon Pool. It bore the words “edict to the black and red,” and was shown to a carp. Han Yu, whose courtesy name was Changli, explained that these were the words by which the Lord on High beheaded a dragon, and that the characters were no more than an inch tall. I suspect that in Heaven they were more than an inch tall. This shows that there is no other reason: things from Heaven appear large when manifested, while things from the human world appear small. It is like looking into a mirror: a large mirror reflects a large face, and a small mirror reflects a small face.

From now on, whenever memorials are written, the paper should be one chi tall and no taller. The characters should be as small as millet grains and no larger. There is sound precedent for this.

Yuanchang asked: I have wondered whether “refining and delivering” refers to two separate matters. Is that so?

The True Master replied: The Scripture of the Deliverance of Humanity says, “The living body receives deliverance.” That is the first matter. It also says, “The souls of the dead receive refinement.” That is the second. The Register of the Radiant Immortals of Zhu Ling says that the Nanchang Palace governs two palaces: the upper palace and the lower palace. The upper palace oversees the refinement of departed souls, while the lower palace oversees the deliverance of the living. The living are in the lower realm, so they are governed by the lower palace. The souls of the dead ascend to Heaven, so they are governed by the upper palace. Together, these are called the “Fire Court of Zhu Ling,” also known as the “Nanchang Office of Refining and Deliverance.”

Some people now call it the “Nanchang Upper Palace Office for Receiving Refinement,” or refer to its officials as “True Officers and Administrators.” Yet they use the seal of the Office for Receiving Refinement to also govern talismanic affairs for the deliverance of the living. None of these claims has a basis. Calling it the “Nanchang Office for Receiving Refinement,” or the “Upper Palace Office for Receiving Refinement,” is likewise unsupported. There is no need now to speak separately of the upper and lower palaces, or to distinguish receiving refinement from receiving deliverance. It should simply be called the “Nanchang Office of Refining and Deliverance,” and should use that office’s seal; this is supported by established precedent. The seal should be engraved with the words “Seal of the Nanchang Office of Refining and Deliverance,” using the common human-world style of overlapping seal script. The seal face should be square, with sides one cun and three fen long.

Yuanchang asked: How should one walk the Dipper steps?

The True Master replied: There are many ways to walk the Dipper steps. The Yu step, however, centers on five steps. It accords with the Five Phases (Wood, Fire, Earth, Metal, Water), and sustained practice can lead to ascent. In general, the Dipper steps use five steps to derive the generating and overcoming cycles of the Five Phases, advancing and retreating like a cat or dog stalking a snake: advance five steps, then retreat five; advance seven steps, then retreat seven. The paths through the four directions follow the numbers by which the Five Phases arise. One continues until the snake is pinned down, then catches and kills it. The same applies when observing a mouse being pinned down.

When a cat or dog stalks a snake, if someone interrupts or shouts at it as it moves back and forth, the animal turns around, giving the snake a chance to strike. This happens because the steps have not been completed correctly. The Eight Gates Dunjia—the Daoist art of concealment and moving through forms—and the techniques of concealment and moving through forms all depend on the Dipper steps.

Someone asked: I also have doubts about the Yin-Yang Dipper-step methods circulated in the world.

The True Master replied: People now begin with the left foot, recite from the first star to the Piao star, and call this the Yang Dipper. They begin with the right foot, recite from Tanlang to Pojun, and call this the Yin Dipper. This is wrong and has no basis. The Scripture of Flying among the Spirits and Paying Homage to the Dipper says that moving forward is Yang, while moving in reverse is Yin. Going from Kui star to Piao star is forward movement; going backward from Piao star to Kui star is reverse movement. The essential point is this: if you wish to make the spirits fly, do not fix your attention on the True Person Star, the third star of the Northern Dipper. Apart from the True Person Star, use the ding step for all the others. The ding step is a stepping motion; a single step is a tapping motion. If this is not the case, I do not know how else to explain it.

Lü asked, “When summoning divine generals, may one shout commands at them?”

The reply was, “The elders taught that one should honor divine generals as respectfully as a sovereign or a father, yet command them as one would dispatch servants. To summon generals and officials is to use the human spirit’s intent to commune with divine beings. Without dignity and authority, one’s spirit and intent cannot be fully present. Each time you summon them, you must uphold the edict of the Most High, issued by the supreme deity. Only then will the divine generals appear in solemn form when you call out commands from either side. In this way, you may hope to use your own spirit and intent to direct the spirits of others.”

The true master told Xiang Yun, “At present, you need only focus on receiving and bearing one register—the credential that appoints a Daoist priest to office—and devote yourself to one position, one method of cultivation, and the documents of a single bureau. Before that bureau’s officers and officials, use just one talisman and a cup of water. The key is simply for your mind to connect with the spirits; then your rites will be effective. It is like a true dragon: with just one drop of water, it can bring down a great rain. Why make things so complicated?”

Yuan Chang asked, “In recent times, some people have practiced the Lingbao methods, saying they are not without reason; others have practiced the Yuantong methods and say the same; still others have practiced the Hunyuan methods and make the same claim. Yet these methods come in many categories, their incantations and oral formulas are complex, and their teachings about the Dao are not necessarily pure. In ancient times, Zhengyi (Orthodox Unity), one of the Daoist schools, was used to transmit the teachings, so its rites were simple and easy to perform. What difference is there between Lingbao and Yuantong? Between Yuantong and Hunyuan? Between Hunyuan and Zhengyi?

“People’s minds already contain the foundations of Yuantong, Lingbao, Zhengyi, and Hunyuan. From a single mind arise methods without end, just as the Heaven’s primordial Qi gives birth to all things. Yet people speak of Hunyuan, Lingbao, Yuantong, and Zhengyi as different ranks. It is like the cuckoo, which has many other names—Zigui, Xiebao, Baidihun, Yingshanhong, Daoyaoqin, and Shuwu—though all refer to the same bird.”

The True Master said, “All methods arise from the mind; beyond the mind, there are no other methods.”

Yuanchang asked, “Recently I have seen that among the offshoots of the Lingbao methods there is also one called the ‘Perfect Communion Method,’ along with methods such as the Taishang Court of Illumination method. Some use the Seal of the Taishang Court of Illumination, while others use the Seal of Perfect Communion. The seal bears the eight characters ‘Lingbao Perfect Communion, Mysteries of Transformation,’ arranged in eight directions. At its center are the four characters ‘Court and Bureau,’ with a circle inside and a square outside, presumably to express the meaning of ‘Perfect Communion.’ In my view, ‘Lingbao Perfect Communion, Mysteries of Transformation’ is a mind-seal—that is, the mind itself serving as a seal and providing inner confirmation. Could a single wooden seal be used to sum up these eight characters? The phrase ‘Court and Bureau’ refers to the numinous terrace, the place where the mind and spirit reside. Could this wooden seal represent ‘Court and Bureau’? In truth, Lingbao is inherently perfect communion, and perfect communion is inherently cool clarity. Why add so many branches and complications?”

The True Master replied, “There is indeed a method of Perfect Communion. But to make a seal and claim that it represents perfect communion is, in fact, not perfect communion.”

Yuanchang asked, “Are there distinctions between orthodox and heterodox shamanic methods? It is difficult for people to tell them apart.”

The True Master replied, “Shamanic methods are said to have originated with King Satan, who passed them on to King Pangu. They were then transmitted to King Asura, King Weituo Shi, King Changsha, King Toutuo, and others, as well as to Jiulang of Mount Lü, Qilang of Mount Meng, Shilang of Mount Heng, Lord Zhao the Third, Erlang Zhang and Zhao, and many more who came after them. In the past, names such as the Pangu Method, the Lingshan Method, and the Wenshan Method were used for shamanic practices; in fact, they all belong to the shamanic tradition. Shamanic methods also often borrow words from the Taishang, and so they use many Taishang incantations. Most amusing of all, the ancients would hurriedly write ‘The Taishang is in Heaven’ beneath shamanic Fulu. Today’s shamans do not understand the words and have turned them into ‘The Great King is in the Mysterious.’”

Yuanchang asked, “What is the purpose of reciting invocations in magical methods?”

The True Master replied, “‘Zhi’ means to make an invocation. An invocation is an attempt to convey one’s wishes to Heaven, Earth, and the spirits. If this truly worked, then invocations for good and evil alike would be answered everywhere in the world. But that is not what happens, because people do not understand what invocation really means. A frog at the bottom of a well croaks at the sky, and ants in a cave chatter to the spirits above. This is like the way some people recite invocations today. How could they expect a response?

“In magical methods, some incantations were spoken directly by the Taishang, while others are signals used to summon generals and officials—the divine officers who carry out commands in these practices. The key to reciting an incantation, therefore, is to hold an image in the mind and visualize it before one’s eyes: it should be as if you are commanding the officers and the spirits are right in front of you. Then the incantation will take effect; the officers will obey, and the High Perfected will hear. When people recite incantations today without effect, it is because they have not understood their purpose.”

Yuanchang asked, “The Scripture for Rescuing the Suffering says, ‘Thirty-six above in Heaven, thirty-six below on Earth; the Great Mystery has no bounds—wondrous indeed, the Great Cavern Scripture.’ Some believe this refers to the two Qi of Yin-Yang and the seventy-two seasonal periods. Is that so?”

The True Master replied, “This describes what is within the human body. The Muddy Pellet, the divine chamber in the head, symbolizes Heaven and belongs to Qian. Qian has the number four; Qian Metal corresponds to Jiazi, and Metal’s number is four. Qian also uses nine, so four multiplied by nine gives thirty-six. This is called ‘thirty-six above in Heaven.’ The Tail Gate, at the base of the spine, symbolizes Earth and belongs to Kun. Kun has the number six and uses six, so six multiplied by six gives thirty-six. This is called ‘thirty-six below on Earth.’ It means that the head has thirty-six channels and the area below the abdomen has thirty-six collaterals; Heaven and Earth correspond to these as well. Only the human heart cannot be seen or heard, so it is called ‘the boundless Great Mystery.’ That is the meaning of ‘wondrous indeed, the Great Cavern.’”

Yuanchang asked, “The first of the Five Precepts is abstaining from alcohol. Alcohol itself may not necessarily hinder the cultivation of the Dao; my concern is that it makes people dull and confused. Should alcohol really be forbidden?”

The True Master replied, “In the Scripture of the Dao Treasury, the Taishang says: ‘When people of exceptional intelligence become addicted to alcohol, the aroma of the ferment clouds their minds and spirits, turns their nature upside down, destroys the Ten Good Deeds, and gives rise to the Ten Evils. Their wisdom, which reaches in all four directions, is thereby wasted, and their six supernatural powers are blocked.’”

The true master told Xiang Yun: The female immortal E Lühua, a legendary goddess, said to Yang Quan, “Those who cultivate the Dao should regard fine brocade as worn-out filth, rank and title as passing visitors, and gold and jade as broken stones and roof tiles. They should let go of idle thoughts, avoid entanglement in worldly affairs, and follow their natural course. They should do what others cannot do, learn what others cannot learn, diligently practice what others cannot sustain, and attain a state others cannot reach. Why? While the people of the world chase after desire, I remain quiet and self-contained; while they study worldly affairs, I cultivate calmness and freedom from desire; while they diligently seek fame and profit, I diligently cultivate inner practice; while they move toward old age and death, I pursue longevity.”

The true master said, “The ancients said that a disciple’s understanding must surpass the teacher’s for the disciple to be worthy of receiving instruction. If the disciple’s understanding is equal to the teacher’s, then half the teacher’s Daoist methods have gone untransmitted. A book also says that when a teacher exerts great effort but the disciple gains little, or when the teacher exerts little effort and the disciple gains twice as much, it is speaking of this same principle.”

The master said, “Of all things under Heaven, mercury and brain marrow are the hardest to seal away. In the teachings, Jing and Qi are compared to mercury and called ‘quicksilver’; the marrow in the head is called ‘brain.’ Mercury readily evaporates, and brain marrow readily drains away. Even if mercury and brain marrow are sealed in a secure place, anything that stirs them can make them escape and vanish without a trace, just as pepper can cause mercury to seep out. Today, most people deplete their Jing, Qi, and brain marrow through sexual desire until they are exhausted. This is truly lamentable.”

The true master said, “My late master, Chen Nijiǔ, once encountered the Great Cavern Perfected Sun during the reign of Emperor Huizong. Sun said to him, ‘In ancient times, the Celestial Worthy of Original Beginning and the Most High…’”

The true master said: During the reign of Emperor Huizong, my late teacher Chen Niji encountered the Perfected One of the Great Cavern, Lord Sun. Lord Sun told him that the scriptures once taught by the Celestial Worthy of Primordial Beginning and the Most High Lord Lao had been gathered and compiled into the Daoist Canon. The Beidou Scripture, the Nandou Scripture, the Scripture for Dispelling Calamities, the Scripture of Constant Clarity and Stillness, the Scripture of the Celestial Youth, and the Lingbao Scripture on Delivering Humanity, along with the titles and associated accounts of the Celestial Worthy Jade Emperor, all have a basis in fact.

Someone asked, “What is the situation with the sects that now take yoga as their method?”

Lord Sun replied, “They believe this is a teaching handed down by Shakyamuni. It is said that Shakyamuni manifested as the Vajra of Impure Traces, a Buddhist guardian deity who subdues evil spirits, and subdued the Brahma King with Spiral Topknot. Thus this method was passed down to subdue demons and overcome non-Buddhist paths. Its central teaching is simply the thirty-three-character Golden Wheel Mantra of Impure Traces. The tradition also has the Medicine King Nagarjuna as an aide. In addition, the two Great Sages of Fragrant Mountain and Snow Mountain, the two Great Sages with a pig’s head and an elephant’s trunk, the two Great Sages of Martial Might and Radiant Splendor, and such figures as Prince Na-wen, the Sagely King Ding-shu, the Deep-Sand Deity, and the Gati Deity assist in protecting the tradition. There are also Vajra strongmen as attendants, that is, officers and generals. Among them are only the four generals Hu Jialuo, Ma Jialuo, Niu Tuluo, and Jin Tuluo; there are no others.

“Nowadays, some improper ritual masters mix Daoist magical techniques into yoga practice. They also perform the astral-step pattern, form hand seals, shout loudly, dance in various ways, shake bells and handbells, whip straw snakes, and strike peachwood rods. These practices have seriously departed from the ancient form of the teaching and seem not to be what Shakyamuni originally transmitted. Still, yoga was originally a Buddhist method for subduing demons.”

Someone else asked, “In the countryside, some people eat vegetarian food, observe purification fasts, and follow the Teaching of Light, claiming that this can eliminate demonic obstacles. They also say this teaching was handed down by the Most High Lord Lao. Is that true?”

Lord Sun replied, “Long ago, in the kingdom of Sūlin, there was a layman named Muge. At first, he studied the path of immortals but did not succeed; later, he studied Buddhism but also achieved nothing. He then withdrew to Mount Great Nāga. There he met a messenger of the Sun-Vibhāga from a non-Buddhist path in the Western Heaven, who taught him a method of practice. From this the teaching was passed down. In fact, this method is not in accord with reason.

“One of their precepts says that the whole expanse of heaven and earth, mountains and rivers, plants and trees, water and fire, is the Dharma body of Vairocana, the Great Sun Buddha of Buddhism. Therefore, they dare not tread upon it or move about freely. But in doing so, they merely place themselves outside the body of Vairocana Buddha. As for observing the Eight Purification Precepts and paying homage to the Five Directions, these are simply acts required by their rules and precepts.

“Their teaching centers on the Heavenly King, the messengers of light, and the numinous local earth deities. Its fundamental principles are expressed in just eight words: ‘purity, light, great power, and wisdom.’ Yet these eight words are all inseparable from the mind. People today cling to outward forms in their practice, yet hope to embody all eight qualities. How could that be possible? They claim to follow the Teaching of Light, but in reality they only blind themselves.”

The True Master said: Whether ordinary people or sages, all remain connected with the fundamental reality, as a shadow follows the body. The One can transform into the countless, and the countless can return to the One. Consider the sun and moon reflected across many bodies of water. Their light is not divided in itself; it appears according to the surfaces of the water and the eyes of those who look. When a thousand eyes gaze at one stretch of water, it seems as though there are a thousand suns and a thousand moons. When one eye gazes at one stretch of water, it sees only one sun and one moon. When one eye gazes at a thousand stretches of water, it still sees only one sun and one moon. When a thousand eyes gaze at a thousand stretches of water, it seems as though there are a thousand suns and a thousand moons. The relationship between ordinary people and sages and the fundamental reality is just like that of a shadow following its form. Try to grasp it, and you cannot; try to cast it aside, and you cannot. Yet even if you neither grasp nor cast it aside, you still cannot hold on to it.

Someone asked: When people speak of the Yin Elixir and the Yang Elixir, do they mean Waidan (external alchemy) or Neidan (internal alchemy)? The True Master replied: Waidan is difficult to refine successfully, while Neidan is easier to cultivate and bring to fruition. The so-called Yin Elixir and Yang Elixir are both, in fact, Neidan. The Elixir refers to the heart-mind, and the heart-mind is Shen (spirit). Yang Shen is called the Yang Elixir, and Yin Shen the Yin Elixir; in truth, both belong to Neidan. Successful cultivation can transform one’s body and bones, bringing forth “a body beyond the body.” When gathered, it appears in form; when dispersed, it vanishes. Yang Shen can gather and disperse, taking visible form. Yin Shen, by contrast, is a clear and alert thought, though the awareness of the soul has not yet dispersed. Its state is like a dream or a shadow, resembling ghosts and spirits. How could those who cultivate Neidan today fail to understand these distinctions?

The True Master told Yuanchang: “The Red Spirit Jade Text says, ‘In the east lies the treasure of flowers; in the west, the Great Clarity; in the north, the power to drive away evil; in the south, the Pivot of Heaven.’” This refers to the Four Extremes. The Five Thunders of the Central Extreme, in fact, govern the offices of the Four Extremes. Today, all the great thunders of the Celestial Metropolis issue from above the Jade Pivot of Divine Heaven and are called the Great Thunders of Scenery Heaven. Though Scenery Heaven lies below Divine Heaven, it is where the Celestial Worthy of Primordial Beginning resides. In the past, the Celestial Perfect Ones sent the Wolf-Fang Fierce Officials and the Thunder Bureau Judge Xin Hanchen to transmit this method to our late master Chen Cuixu. Chen Cuixu then passed it on to me; now I entrust it to you. You must guard it carefully and not pass it on lightly.

The True Master said: When Shen returns to the boundless realm, even Mount Sumeru seems small; when Qi (vital energy) enters emptiness, even a mustard seed seems vast.

The True Master said to Xiang, “Do you believe that the Incantation of the Eleven Luminaries was indeed spoken by the Most High—a Daoist honorific for the Dao, often referring to the Most High Lord Lao?” Xiang replied, “Indeed.” The True Master said, “Alas! The incantation mentions ‘Gan and Shi charting the stars’ courses and subduing them.’ Gan De and Shi Shen were observers of celestial phenomena who lived during the Spring and Autumn and Warring States periods. This scripture already existed before they were born. Given this, how could it possibly have been spoken by the Most High?”

The True Master said to Yuanchang, “Do you believe that the Hunyuan Ruyi Method circulating in the world truly comes from the Most High?” Yuanchang replied, “Yes.” The True Master said, “Alas! The incantations of that method include the phrases ‘By command of the True Lord Who Aids the Sage of the North Pole’ and ‘By command of the Great Master Who Supports the Teaching and Assists the Origin of the Three Heavens.’ If that is so, there is reason for suspicion: the True Lord Who Aids the Sage was a figure of the Zhou dynasty, while the Celestial Master was a figure of the Han dynasty. If the Hunyuan Method had existed before the Most High, its incantations should not use a title such as ‘By command of the Most High Lord Lao,’ much less mention the True Lord Who Aids the Sage and the Celestial Master. Why, then, does it call itself ‘Hunyuan’? Alas!”

Lü asked, “Recently I heard of a method called Perfect Penetration, and I have been privately troubled by doubts about it. The seal used in that method is round on the inside and square on the outside, with the Five Phases drawn in the middle and eight on the outer edge…”

Ling asked, “Recently I heard of a practice called the ‘Perfect Communion Method,’ and I have long had doubts about it. Its ritual seal is round inside and square outside, with the Five Phases arranged in the middle and the Bagua around the edge; the provincial, prefectural, administrative, and judicial offices are placed in the four directions. It takes the four characters ‘Lingbao Perfect Communion’ as its guiding principle and ‘Mysterious Secrets of Transformation’ as its foundation. It also pieces together various magical arts, talisman diagrams, incantations, and oral formulas to create a new school, calling it the ‘Great Perfect Communion Method.’ Do you consider this practice correct?”

The True Master replied, “The wondrous workings of spirit have no fixed direction, and so they are called ‘round’; they are dark and without form, and so they are called ‘communion.’ When the ancients spoke of perfect communion, they meant spirit and Qi merging, entering and leaving the realm of emptiness, then returning to the beginning of chaos. If people today take concrete shapes, implements, and the numbers of the trigrams to be perfect communion, is that not very far from what perfect communion truly is? Besides, no such practice existed in ancient times. Alas, these are the errors and absurdities of misguided masters, not the fault of ordinary people.”

The True Master then asked those present, “Do you know the two envoys, Qingyang and Tuoluo, who serve in the Northern Dipper constellation?” They replied, “We would be glad to hear you explain.”

The True Master said, “The name ‘Qingyang’ is just a word in the human world, but in Heaven it signifies the sound of one who governs good deeds. The name ‘Tuoluo’ is just an expression among humans, but in Heaven it stands for the two characters ‘Duda.’ The Qingyang envoy carries a jade vase and a golden lotus; the Tuoluo envoy holds a golden tray bearing a white Xieshou incense burner. If you interpret these things from an ordinary worldly perspective, you will get them wrong.”

The True Master said, “My late teacher once said: What true happiness is there in the human world? Suffering and joy continually take turns, but happiness never lasts a hundred years, while suffering seems to stretch across ten thousand kalpas. These days, the wealthy cling to their money until they die, while the poor toil to make ends meet until they die. We never see people trade money for their lives, yet we constantly see them risk their lives to make money. Alas!”

The Perfected One, a person of great attainment in the Dao, asked Yuanchang, “Do you understand that the methods I teach are all methods of the heart—paths of cultivation that take the heart as their foundation?” Yuanchang replied, “I do.” The Perfected One asked, “What is the heart?” Yuanchang said, “I do not know.” The Perfected One asked again, “If you do not know, on what basis do you practice?” Yuanchang replied, “There is no method that is not a method of the heart.”

The Perfected One said, “Just continue practicing. In time, you will naturally understand. When you truly understand, you will know that what is called ‘knowing’ does not mean clinging to knowledge; and to say you do not know does not necessarily mean you do not understand. Though you say you do not know, how are you different from someone who truly understands?”

Hearing these words, Yuanchang was stirred with sorrowful emotion and deeply moved, and he gained much insight. Lord Haiqiong rose with a smile.

Petition of Gratitude after the Transmission of the Dao: A formal petition used to express gratitude after a transmission ceremony, in which a Daoist lineage is passed on and a Daoist rank is conferred.

The Command of the Thunder Court of the Jade Clarity Palace of the High God (an edict of the Divine Empyrean Thunder system), which commands the generals and troops of the Five Thunders and oversees the affairs of ghosts and spirits in the Thunder Court’s Bureau.

Your servant Yuchan respectfully submits: On the fifteenth day of this month, Peng Xiang, Recorder of the Vermilion Radiance of Mount Taihua of Shangqing, Commandant of the Western Terrace of the Divine Empyrean Jade Court, and Adjudicator of Wind and Thunder of the Immortal Capital, and others; as well as Liu Yuanchang, Ritual Master of the Three Radiances of the Profound Capital of the Great Cavern of Shangqing, Canon of the Taiyi Thunder Court, and Immortal Officer of the Nine Spirits’ Flying Steps, and others, were appointed to various Daoist offices by command, to oversee the affairs of ghosts and spirits in the courts of the several bureaus, the Court for Expelling Evil, and the Thunder Court’s Bureau. Your servants Lin Boqian, Pan Changji, Zhou Xiqing, Hu Shijian, Luo Zhida, Chen Shoumo, Zhuang Zhirou, and others have also received their respective ritual offices, with duties including expelling evil, performing the rites of the Five Thunders, and administering the Thunder Court. We have accepted these commissions in accordance with the transmission of Daoist methods and the laws of the Celestial Court. Today we have prepared this memorial and respectfully present ourselves before Heaven to give thanks for its grace.

Your servants reflect that Daoist methods require an orthodox lineage, and we are fortunate to have received the teachings of our masters and elders. Ritual offices must not be empty titles; we ought to strive to repay Heaven’s kindness. Taking the occasion of this thanksgiving, we dare to set forth what is in our hearts. Your servants are lowly as ants, ignorant and unenlightened. To have been born among the people of the Chinese world is truly a gift of the creative power of Heaven and Earth. We rely on Heaven and Earth for protection and on the sun and moon for their light, yet sit at ease enjoying these gifts without benefiting the world. Our hearts are filled with shame.

Looking back from the distant past to this present life, we bear the burden of evil deeds such as killing, theft, and sexual misconduct. We have also been led astray by the ignorance of the six faculties—eyes, ears, nose, tongue, body, and mind—and stirred up afflictions such as greed, anger, delusion, and craving. Our offenses are as deep and vast as the sea, and our karmic obstructions as heavy as mountains. Fortunately, the High Perfected have revealed the means of repentance and confession, giving even the ignorant and deluded a way to acknowledge their faults and ask forgiveness. Through this, past offenses may be absolved and disasters yet to come averted. If we still do not take refuge, we will have failed to honor the grace through which the High Perfected teach and transform us.

Our past affinities accord with the Dao, allowing us to encounter the scriptures of the Divine Empyrean Five Thunders. Though we are ordinary mortals, we may yet hope to cultivate immortality, and have therefore received the Supreme One’s edict of the Nine Spirits. From now on, we may hold ritual seals and write Fulu (talismans and registers), command wind and thunder, distinguish humans from ghosts, deliver the living and liberate the dead, uphold the righteous Dao, and eliminate evil. How could we allow ourselves to sink into the mundane world while recklessly performing the Flying Steps of the Northern Dipper? The methods handed down from ancient times should now be put into practice: cultivate the inner alchemical arts, accumulate merit in the world, emulate the Dao of Heaven in carrying out its teachings, assist the state, and aid the people.

We respectfully pray to the High God, the True King of the Jade Clarity Palace of the Divine Empyrean, and His Majesty the Great Emperor of Long Life: your Dao-body is vast beyond words, and your De (Virtue and Power) is boundless, extending to all beings. You are the parent of all creatures and the guide of every realm. Before the myriad things arose, you set the Nine Streams in order; beyond the great void, you command the Eight Directions. With compassion you save the world, and through skillful means you deliver people.

Your servants have their names recorded at the Eastern Terrace and hold offices in the Western Court. We study the rites of dividing tallies and breaking bonds, and also perform, according to ritual, the ceremony of drinking the elixir with the blood of an enemy. We vow to command generals and officers and establish extraordinary merit, relying entirely on talismanic charts and registers to spread the Great Dao. We humbly ask the Sacred One to look upon us with favor and secretly protect us through the power of True Yin; to cleanse the defilements among the mountains and across the four seas, seal the caves where demons and spirits roam, open the Gate of Emptiness, and once more spread the Orthodox Unity Daoist teachings.

Your servants have presumed to approach the majesty of Heaven and respectfully obey the imperial command. If we receive the Celestial Court’s protection and are able to carry out the rites, may our own cultivation advance further toward the realm of the Cavern of Truth; may the Qi of fetal breathing be nourished by jade Qi; may our consciousness enter the mysterious realm; and may our intentions accord with the Dao of Heaven.

Your servants respectfully prepare this memorial and submit it for your consideration. We are filled with awe and fear, bow twice, and respectfully submit this petition.

On a certain day in the tenth month of the Wuyin year (the eleventh year of Jiading, or 1218), we, your servants, respectfully prepared this memorial to report our sincere intentions to Heaven. May the divine powers guide this matter into the realm of mystery, bringing the human heart into accord with the heart of Heaven and allowing us to roam through the celestial realm. We respectfully submit this petition, filled with awe and trepidation, bowing our heads and prostrating ourselves twice as we present these words.

In the tenth month of the Wuyin year, your servant Yuchan, holding an official appointment, submits this memorial.

Three Quatrains Sung in the Divine Empyrean

The Divine Empyrean (Shenxiao), distant and boundless: when will dawn break over the Jade Capital, the dwelling of the Celestial Emperor? Dew clings to the jade flowers, soaking even the elixir plants; branches of the jeweled trees sway in the wind.

The Jade Consort attends the chest of cloud scriptures, while feathered youths dance with golden ornaments in their hair. Alas, people in this world hurry day after day through the mortal dust.

Purple jade radiance flies toward the Pure Capital, while emerald clouds guard the vermilion palace gates. No stars can be seen there; looking down, one sees only the sun and moon.

Two thousand years have passed in the lower realm. I dare not tell this matter to the people of the world. I have refined the Golden Elixir and left behind the secret of flying to immortality.

I am an attendant before the Jade Emperor’s incense table, and an official in the forbidden gardens of the Golden Palace; in a precious furnace I refine the sun and moon, and with an iron ruler I drive the thunderbolts.

At dawn I refine the clouds of the western mountain; at night I face the Northern Dipper in my practice. I once told a tree spirit south of the city: my home is in the Jade Capital.

My master, Lord Haiqiong, once roamed with his staff around Kanglu, the region of Mount Lu. In the spring of the Wuyin year of Jiading, he wrote to invite me to meet him at Wuyi. At the time I served in the household of the imperial clan, and was also ordered to carry documents to the Central Capital. I set out in summer and returned in autumn, traveling by boat to keep our appointment, but could no longer find any trace of my master. So I left these three quatrains in his memory. My home is in the Jade Capital.

A further note: Someone once said that Lady Zhou Xiqing rode beside me on a journey. On the Double Ninth Festival that year, Ziyuanzi left this poem; Yuanzhangzi was skilled in calligraphy.

At the Nine-Bend Stream before Zhizhi Hermitage, I came here and leaned on my oar, facing the slanting sun. When I met people, I still asked whether my master had returned; all I saw were traces of writing on the wall, sweeping like dragons and serpents.

The true master’s tracks are soundless and traceless; only his brushwork remains, moving across the walls.

I came on foot in search of Bone-Transmutation Rock, the cave associated with an immortal’s transformation. Only the remains my master left behind were there, buried high up in a casket. Can Ziyuan truly have no fate for becoming an immortal? Why has no one yet been able to point me toward the way?

Today happens to be the Double Ninth Festival, and the fragrance of osmanthus drifts through the mountain retreat. My wife and I gather chrysanthemums, then return, fill our cups, and drink together the Wine of Nine Rosy Clouds, the legendary wine of the immortals.

A Song of Flying to Immortality, Presented to Tu Ziyuan

At night I ride a jade turtle, a wondrous creature of legend, to gather the bright moon. The Hall of Immortal Herbs and the Jade Terrace are bitterly cold. The gates of the thirty-six heavens stand wide open; wind blows through, scattering the jade blossoms of the immortal realm like fragments.

Where the flutes and pipes play, a grand procession gathers. Eighty thousand immortal maidens, dressed in rainbow robes, sing the melody “White Snow.” The Purple Emperor, the Celestial Sovereign, returns from a banquet and is about to set out in his carriage. I straighten my robes, take up my court tablet, and go forward to pay my respects.

General Fire Bell cries out to challenge me. The many perfected beings on either side are so startled that their hair stands on end. I present my memorial: “I am an official who once governed thunder. In the past, having incurred guilt, I left the heavenly palace and took my leave of the Vermilion Gates of the Cinnabar Court.

“Now I am stranded in the dusty world, nearly buried beneath the life of ordinary people. I can only eat the green and drink the verdant, living austerely and keeping to myself. Now that my spirit has flown up to Heaven, I find myself thirsty. If the Celestial Sovereign has wine, let me have a sip. Let me get drunk, and then send me back.”

When I return to the human world, I will tell people what I have experienced. Beneath the Phoenix Pavilion, I ask the way back. But the jade youths and maidens ask me in turn, “The days in Heaven are long, and the realm of Great Clarity is vast and boundless. Is the human world like this too?”

I shake my head without replying and sweep away on my sleeves. Far off, white clouds drift apart, gradually veiling the Pure Capital, where the Celestial Sovereign dwells. In the cave, the apes and immortal cranes recognize one another again and stay together, companion to companion. So it remains until the white stones rot and the green pines wither.

Thirty Songs of Huayang

My home lies ten thousand miles away, on the Jade Cliffs of Qiong, in the region of Hainan. This body of mine comes and goes like a lone boat. Last night, riding the west wind, I dreamed myself home. I gazed toward the mountains of my native place, but could only weep in vain.

In Hainan, there is only the sight of water and sky meeting. For ten years I have gazed into the distance, nearly looking my eyes blind. At times I turn back to look: the west wind blows, the sun sets, and even the cicadas seem to cry in sorrow.

Ever since leaving Hainan by boat, I have followed the clouds north to the Jiangsu and Zhejiang region. I have traveled through the grotto-heavens in search of hermits, wearing out I know not how many pairs of straw sandals.

White clouds accompany me to Mount Tiantai. The broad expanse of green mountains before my eyes opens my heart as well. But once I reach the mountain, thoughts arise again, and so I follow the clouds back toward Jiangsu and Zhejiang, traveling through the grotto-heavens in search of hermits and spending I know not how much on straw sandals.

Clouds accompany me to Mount Tiantai. My gaze enters the mountain’s verdant hues, and my mind suddenly opens wide. Yet once I reach the mountains, thoughts rise again in a rush, as though all I had seen along the way had brought me nothing but the sorrowful cries of night monkeys.

Leaning on my staff, I seek out Mount Wuyi, where snowflakes whirl beneath Manting Peak. I walk along the shoals of the Nine-Bend Stream and look around: only countless peaks and valleys, encircled by green.

I built a thatched hut on Mount Wuyi and lived there for more than two years. In spring, flowers bloomed and birds sang, as though all the season’s freshness were held in a single wine jar. Later, the waters flowed down the mountain, and I too came out of my cave, leaving behind only the alchemical furnace before the cliff.

Having received the secret instructions, I returned and tried refining the elixir. Yin and Yang contended, dragons and tigers clashed—all in the blink of an eye. Even the immortals in the skies above Mount Jiuhua seemed to sense it: in a single night, wind and thunder shook the mountains.

I let out a long cry by the Baima River, and red light and purple mist rose from the water. I hurriedly drew the green-snake sword from its case; in an instant, the Yellow River ran clear to its depths.

When thirsty, I drank hundreds of cups of golden wine. Drunk, I pointed my sword at the sky. Beneath my feet, it seemed I trod the stars where Heaven and Earth meet. I gave a long cry, and Heaven and Earth were lit red.

I seemed to turn the Northern Dipper, sending it past the southern stars. With both hands I lifted the turning wheels of the sun and moon, flew up to Mount Kunlun, and before long dissolved into clouds that filled the sky.

I rode a golden boat in playful voyage to the seashore, secretly drifting with the sea past the flowing sands. Ever since I ascended the immortal isle of Penglai, I have gone to admire the flowers in its jade terraces and immortal gardens.

Within each person lies an immortal realm of Penglai, complete with twelve-storied towers and steps of white jade. The Maiden (Channü), a symbolic figure associated with Metal Qi or Neidan practice, and the golden boat often meet there; each night, peonies bloom before the hall.

How astonishing this is—it makes one laugh again and again: men, too, can now become pregnant. One’s own vital essence and blood Qi join within the body, as though each person contains a husband and wife of their own. How wondrous this truly is.

I chant as I drink, then take a little elixir. True Qi and true essence fill my limbs. When the wine has taken hold and I have fallen into deep sleep, it is as though a boat laden with treasures is crossing the Caoxi River.

The original spirit (the fundamental spiritual self) rests each night in the Dantian, the Neidan practice site below the navel. Clouds fill the Yellow Court (the inner chambers of the body in Daoist thought), while the bright moon hangs high in the sky. Two mandarin ducks float on green waters, and a purple-gold lotus blooms at the heart of the pool.

When hungry, I eat an ounce or two of black tortoise liver; when cold, I warm myself beside the blazing mountain in the Dantian. So long as the mind is free of stray thoughts, one forgets the hunger and cold of the human world.

How many years ago did the Blue Ox Man depart? Yet the Great Dao stands plainly before us. What is the true state of the realm at hand? A hall filled with clear breeze, beneath the bright moonlight.

A piece of black tortoise liver: its cold reaches straight to the Dantian (the lower-abdominal center for internal alchemy), where a fierce fire blazes like a mountain. The heart is free of even the slightest distracting thought; one hardly knows that hunger and cold afflict the human world.

How many years ago did the Blue Ox Man depart? Yet the Great Dao stands plainly before us. What is the true state of the realm at hand? A hall filled with clear breeze, beneath the bright moonlight.

In an instant, mercury and bismuth are refined. In the furnace, a fierce fire seems to burn across the sky all night. Suddenly, divine water—a term in Neidan for the substance formed when Jing and Qi condense—falls into the Golden Well, a symbol of the inner place of alchemical work, and gathers the numinous cinnabar, the essence refined within. It becomes perfectly whole, like the full moon.

A pool of divine water fills the Flower Pond, a Neidan term for the place where Qi gathers within the body. Each night, white snow seems to dance beside its banks. In the snow, someone catches the Jade Rabbit and urges the bright moon to rise above the cold branches.

As Qi moves through the Jade Pass, an inner passage through which its movement travels in cultivation, it meets no obstruction at all. Beyond the pass, a Jade Capital Mountain naturally appears, a symbol of the pure realm within. To travel freely through the mountain is like a wild wind churning through the nine heavens, amid piercing frost and snow.

Who can understand the transformative work of the microcosmic orbit, the circulation of Qi in Neidan practice? Now it is gathered into a single instant. Put lead and mercury, terms symbolizing Yin and Yang essences in Neidan, into true earth, the harmonizing Qi that blends and refines them, and the Golden Flower is formed, filling the cauldron with a red glow.

At the third watch last night, thunder shook the mountains, yet the gates of the nine heavens never closed. On the path of Caoxi, all was clearly visible: a Golden Crow, symbol of the sun, entered the Vast Cold Palace, the moon’s abode.

The path of Caoxi leads straight to the Muddy Pellet, a cultivation passage inside the head, lying between the upper and lower Dantian. Know how to let the Golden Elder, symbol of Yang Qi, act as matchmaker and unite with the Maiden, symbol of Yin Qi, and they will mingle morning and evening like the clouds and rain of Mount Wu.

Take Wu and Ji, the Earthly Stems that symbolize the power that harmonizes Yin and Yang in Neidan, as the alchemical furnace. Refine them into a red pill, which transforms into a smooth, jade-like unguent. Tend the fire slowly and steadily for three hundred days, and in the end a luminous pearl will form.

In the celestial capital of the Crimson Palace, a wandering official happened by chance to come to the human world, where he put on the appearance of a wild and unrestrained man. Within himself he already possessed the treasure of long life; each night his spirit soared upward to pay homage to Heaven.

His home lies above the nine heavens of the Divine Empyrean, where the halls and pavilions are inhabited by immortals. He came to the human world only by chance; it seems that less than a year has passed in the palace of the Divine Empyrean.

He was once an immortal youth beneath the Jade Emperor, in charge of talismanic writings and guardian of the medicine palace. Why, then, have his ties to the mortal world not yet ended? Now he has taken on a human form and entered the prison of the mundane world.

My spirit is bold and my heart broad, yet I would not devote myself solely to swordsmanship, nor bury myself in collecting books. One night, by chance, I encountered an opening that seemed to shake Heaven and Earth. From then on, I tended the firing process and guarded the elixir in the Jade Furnace. Here, “firing process” and “Jade Furnace” are terms from Neidan (internal alchemy), referring to regulating the breath and nurturing Qi, and refining and cultivating body and mind.

The human body is fleeting as a dream. In old age, how much more frost and wind can one withstand? Better to leave the pursuit of fame and profit early. I will give you a method of cultivation for seeking long life.

I skillfully sing of mountains and rivers; when I drink, it is as if I can breathe in and out the wind and moon. For now, I use poetry and wine to conceal my purpose, coming and going in the world of dust. How many years have passed this way?

Inscribed at Tianqing Temple

I bought a small boat and sailed along the Luo River. Fame, rank, and wealth are like candles—not worth longing for. I am not like the turtle in Zhuangzi’s writings, dragging its tail through the mud and begging for pity. My heart has long been like dead ashes; I no longer seek an official career.

I have learned to withdraw to the countryside like Zhuangzi, and am content to wait for the green ox, as Yin Xi, the Guardian of the Pass, once did. What mystery lies in the “knife and measure,” the implements used to measure medicine and, here, a reference to alchemy? Who could understand it? Only the bright moon and clear breeze seem to nod in approval.

Inscribed at the Yue Shrine

I brought a sword from the south and stopped at the Three Mountains, sharing with this place a lifetime’s feelings for wind and moon. Who can dispense medicine and save people like Xu Xun? I have long admired Ge Hong for refining elixirs and cultivating the Dao on Mount Goulu.

Zhuangzi once served as a minor official in the lacquer garden, and Laozi once held the post of Keeper of the Archives. But I have long since seen through the splendor of wealth and rank. Better to refine and cultivate the “jade-green lingzhi”—a precious blue-green jade, here referring to the elixir attained through cultivation—before it is too late.

“Swallows Fly to the Painted House”

I gaze into the distance, toward the road leading to the Divine Empyrean. The handle of the Dipper points south; cinnabar clouds mingle with emerald hues, while rosy clouds and purple mists drift all around. I once plucked the marvelous flowers of the immortal realm with my own hands, but now it seems like a dream. Where are those twelve terraces and towers now? I still remember the days when I kept company with singing girls.

I gaze as far as I can along the road to the Divine Empyrean, the heavenly realm of Daoist belief. The handle of the Dipper points south. Amid scenes of vermilion splendor and emerald green, red clouds and purple mists drift and curl. I once plucked an immortal flower with my own hands; now the memory seems like a dream. Where are those twelve towers and terraces today? I still remember being accompanied then by singing courtesans. Who now rules the Eastern Mansion and the Western Terrace? I recall pouring wine from a golden flask with my own hands. What passed between the two of us has scattered like willow catkins in the wind.

The August Sovereign, supreme and majestic, commands the thunder. Why did I leave the Pure Capital, that immortal realm, and the Vermilion Palace, the red celestial court of Daoist legend, and suddenly come down to the human world, to endure the passage of ages? The white crane and the blue crow, messengers from the immortal realm, have fallen silent; even in dreams I can no longer hear the songs and dances of phoenixes. I fear I will never be able to escape and return. The debts of karma, incurred in this life or a former one, must be repaid one by one; in this life I must taste all the bitterness of the world. When I return, I will tell the Queen Mother of the West of these experiences.

Another poem

The moon is like an ornament tucked into a coiled bun of blue-black hair. On the willow tips, the sun sinks slowly, while the autumn wind gently stirs the branches. In the distance, only a few dots of blue mountains remain, their gaunt silhouettes seeming to stretch toward the edge of the sky. The colors of the trees mingle with the haze in shades of purple and emerald. I ride a flying horse, half-awake and half-drunken. My jeweled sword lies across the autumn sky, as though it has polished the stars to a gleam. I tell the jade attendant not to let the golden bridle ring, for fear of disturbing the Purple Pure Emperor, a revered celestial deity.

Clouds fly over the sea of Penglai. I think of the pines in the mountains, cold and austere, the icy dew, and the cries of gibbons and cranes. My home lies among the cliffs and valleys of Mount Wuyi; an acre of rosy clouds is my livelihood. How brief a human life is, vanishing in an instant like a burning finger. How many years have the orchid bowls and the fields of sacred fungi endured? Before the cave gate, a fawn still gazes leisurely at the flowers. Who in the world knows that, among the cliffs and valleys of Mount Wuyi, there is such a life spent in the company of rosy clouds? Alas, a hundred years of life pass in the blink of an eye. Who knows how many ages the orchid bowls and fields of sacred fungi have witnessed? Before the cave gate, the fawn still watches the flowers. The world knows nothing of this place.

Presented to Pan Changji, Attendant of the Medicine Pearl Hall and Scripture Reciter

A single worldly thought has entered my heart, and in the Medicine Pearl Hall I have left behind my hairpin. In those days, we descended together from the Jade Terrace, the immortal realm; now I have become Peng Helin, a Daoist figure.

Once I dream of the human world, I no longer know how to find my way back to the immortal realm. Every night I play the jade zither beneath the window. I smile and point toward the Divine Empyrean, yet I am still slow to return. The Vermilion Palace and the Pure Capital can only be glimpsed from afar through the mist.

Presented to Zhou Xiqing, Attendant of the Purple Splendor Hall and Scripture Reciter

She is beautiful, with brows dark as moth’s wings, an immortal from the heavens. Who knows why she came to the world of dust? Who now attends the medicine chest of the Divine Empyrean, where immortal medicines and books of esoteric arts are kept? Even the jade-like flowers of the Purple Palace, where immortals dwell, dare not bloom alone.

She has no dream of attending the Queen Mother of the West’s banquet; perhaps in a former life she was an immortal of the Purple Void. I send word to her to seek the road to Penglai. May the clear wind carry a pair of phoenixes aloft to Taiyu, the immortal realm named in this poem.

End of Volume One of Collected Sayings of Perfected Bai of Haiqiong.

The original title is missing; the title given here was supplied by the editors.

The “Haiqiong body” urges people to seek the road to Penglai. A clear breeze bears a pair of luan birds aloft to Taiyu.

Collected Sayings of Perfected Bai of Haiqiong, Volume Two

Compiled by the disciples, including Lin Boqian of Purple Light, overseer of Tianqing Temple in Fuzhou and concurrently Chief Daoist Director.

Dharma Words from Crane Grove

In the Renwu year of the Jiading era, on the Shangyuan Festival—the fifteenth day of the first lunar month—Patriarch Haiqiong received a letter from his ordination master, Lord Helin, sent from Zhejiang. He then traveled from Zhejiang to Fujian to perform a Yellow Register ritual for Lord Helin’s father, Master Juefei, who had once held an official post in the Ministry of Personnel. This Daoist purification liturgy was conducted to deliver the deceased and pray for blessings.

The Patriarch arrived early that morning. The ordination master concealed incense in his sleeve, stepped forward, and knelt with his forehead to the ground. He said:

“I live in Fujian. Since Master’s passing, I have practiced the Dao day and night, never daring to slacken or take things lightly. Heaven’s intent is hard to fathom: Master has taken from me someone I deeply respected. I wrote to you earlier to explain my situation and send my regards, and I also mentioned that Master had passed away, begging for your compassion. When Master died, wind and thunder roared, and the whole house filled with a strange fragrance. Outside, however, the sky was clear in broad daylight, and no one beyond the house heard a thing. This seems unlike an ordinary death. At the funeral, after days of rain, the sky suddenly cleared; once the rites were over, the rain resumed as before. People in the area also knew of this and found it extraordinary. I have presumptuously appealed to you with a Yellow Register ritual—a rite in which an altar is established and ritual work is performed for the deceased. Now that you have come in person to preside, the Yellow Register rites can be carried out. The Three Realms—the worlds of Heaven, Earth, and humanity in Daoist teaching—are fortunate, and all spirits rejoice!”

The Patriarch said, “You need not show such excessive reverence. Today is the Shangyuan Festival, so quickly have people establish a Jingzhi ritual precinct, erect a Jade Hall, and set up the Jade Treasury Office and the Yellow Register Bureau. From the hour of the Dragon until the hour of the Monkey, prepare all the documents, make a covenantal proclamation to Heaven and Earth, and set up the Minister’s Tablet at the gate, the document or nameplate that represents the person making the ritual petition.

“Appoint Zhao Ruhui of the Xuyi lineage as the Gaogong, the ritual master who presides over the liturgy; Lin Shizhong of the Zishu lineage as the Dujiao, who assists in reciting the liturgy; Lin Boqian of the Ziguang lineage as the ritual supervisor; Hao Jing’an of the Zhifang lineage to attend to the scriptures; Deng Daoning of the Yuling lineage to attend to the incense; Chen Milong of the Yuhua lineage to attend to the lamps; Xie Xiandao of the Zihu lineage to oversee the altar; and Zhao Shoufu of the Ziqiong lineage to supervise the assembly. I will serve provisionally as the Shangqing Yellow Register Envoy and take overall charge.

“On the last day of the first lunar month, confer the appointments. Hold the ritual on the first day of the second month, complete the offering rites and give thanks on the fourth, and sacrifice to the Thunder Deities on the fifth. Conduct all the purification rites according to ancient practice, and hold the nine-day liturgy as usual.”

After receiving the ritual master’s instructions:

At dawn on the first day of the second month, the gengchen day, rain poured down in torrents. It continued from the first through the third day, with three full days and nights of gloomy, windy rain. During this time, nine court rites were held. Each time the group was led to pay respects to the Patriarch, the skies cleared. As soon as the rite ended, the rain began again. This happened all nine times. At the you hour on the second day of the second month, the xinsi day, a petition was presented while the participants lay prostrate. Everyone feared the rain, but just as they were about to submit the petition, it suddenly stopped. Dark clouds covered the surrounding sky, while the Northern Dipper shone especially brightly above the altar; the same thing had happened during the court rites. Once the proceedings were complete, heavy rain fell over the altar as well, and the onlookers congratulated one another.

The Patriarch said, “Whether the sky is clear or overcast is a matter of the weather. It is only coincidence. Why be troubled or pleased by it?”

On the third day of the second month, the renwu day, someone saw a certain apparition in their family temple and realized that an ancestor’s spirit had arrived. The ritual master came in excitedly to report it, but the Patriarch immediately stopped him. “Let things happen naturally. The Great Dao is formless and does not exalt images. Ritual arts are simply applications of the Great Dao, enabling communication between the unseen realm and the human world. What is so strange about someone seeing such an apparition now?”

Someone asked, “After the Zhaijiao rite—that is, a Daoist ritual in which an altar is established to honor the gods and seek blessings or avert calamities—had ended, and the divine perfected beings had been welcomed and the proclamation of amnesty read aloud, the weather became completely clear, just as it had been before the rite. Why was it only around the nine court rites that the rain continued without stopping for three whole days and nights?”

The Patriarch said, “Since ancient times, the weather during Yellow Register rites—Zhaijiao ceremonies held to deliver the souls of the dead—has often been gloomy. This is probably because the suffering souls emerge from the underworld, and their Yin energy stirs a response. That is why the weather turns this way.”

On the seventh day of the second month, the bingxu day, the divine officials were summoned and a rite to sacrifice to the Thunder Deity was performed. When the rite was over, the sacrificial animals, wine, and meat were placed in the Xun direction, the southeast, and buried together with the cinnabar talismans. It was agreed that thunder would sound three days later; the talismans would then be dug up and installed at Helin Jing, a Daoist temple or place of cultivation. Since the start of winter that year, there had been no rain, and sowing wheat had been very difficult. During this Yellow Register rite, the land was watered by rain.

After the Zhaijiao (purification ritual) ended, everyone gathered at the ritual palace to give thanks, and the divine officials reported the merits of the rite.

The presiding master, who guided people through initiation or transmitted the Daoist teachings, offered his thanks: “Sir, the local people have never before witnessed a rite like the one you have performed. We have gained much from it, and it has brought considerable benefit to the people. You conduct yourself with strict propriety and use the Daoist methods to guide people’s hearts. Everything we have seen and heard is unprecedented. Few in the past could match you, and few in the future will surpass you. Yet whenever you hear reports of wondrous and efficacious events, you stop people from discussing them. Why?”

The master replied: “These things happen by chance. What is there to rejoice in? I take no pleasure when they occur, nor do I grieve when they do not. I only know to act in accordance with the Dao, observe the prescribed methods, and let things take their natural course. This is possible because sincere devotion reaches the spirits, while the prescribed methods bring the rite to completion. Why be troubled or delighted by such events? Once these thoughts arise, they disturb the focused clarity of my mind.”

Someone asked: “What does the Yellow Register mean, and what is its underlying principle?”

The patriarch replied: “There are methods such as the Golden Register and the White Documents for removing the sins of the dead in the Nine Depths, the furthest reaches of the underworld. The Yellow Register is the register written in gold ink, which is why Heaven also established the Yellow Register Bureau. ‘Yellow’ is the source of all colors; ‘register’ is the talismanic mandate of the myriad Perfected. Here, ‘yellow’ refers to the principle and Qi at the center, which governs the myriad Perfected, leading the dead from darkness into light and aiding the living while delivering the dead. ‘Register’ also means to enter names in a record: it records the names of spirits and ghosts. ‘Yellow’ also means to govern: it administers the affairs of spirits and ghosts. The spirits and ghosts in the underworld have a ruler, and the Yellow Register serves to govern them and enter their names in its records.”

The Daoist master asked, “The Northern Dipper is like the celestial emperor’s chariot. It moves through the center of the sky, commands the four quarters, and observes good and ill fortune. Thus the scripture says, ‘The central Dipper’s Great Dipper oversees all spirits.’ This scripture also says, ‘The seven stars of the Northern Dipper are the great spirit who dwells at the center of Heaven.’ The Discourses of Lu likewise says, ‘It is like the North Star, around which all the other stars revolve.’ If this is indeed so, then the pivot of the Northern Dipper is a unique symbol, for it governs the river of stars.

“Some say that the Northern Dipper lies at the center of the sky, like the North Star, with all the other stars circling around it. If so, why is it called the ‘Northern Dipper’ when it is plainly at the center of the sky? They do not understand that the Dipper’s handle points first to the position of Zi and then, in its unceasing day-and-night rotation, ends at the position of Hai. The directions it points to are always reckoned from the north, which is why it is called the Northern Dipper. The Southern Dipper, by contrast, is one of the twenty-eight lunar lodges, in the southern region of the sky; it is not the Northern Dipper. Recently, some people have been misled by the name ‘Southern Dipper’: when they depict its constellation, they color it red and place it above the Northern Dipper. This is a grave error!

“Others say that the Dipper Lodge lies in the northern part of the twenty-eight lunar lodges, so why is it called the Southern Dipper? They do not understand that Bi Lodge lies in the north yet is called Eastern Bi, while Jing Lodge lies in the south yet is called Eastern Jing. The principle can be understood from these examples. How should this be explained?”

The patriarch replied, “That may be so, but I have consulted the Star Chart of the Circumpolar Sky, armillary spheres—ancient instruments for observing the heavens—and books from past and present that calculate the movements of celestial bodies. None says that the Southern Dipper lies above the Northern Dipper, nor mentions anything called the ‘Southern Dipper.’ Perhaps this is because Daoism speaks of the ‘Six Offices of the Southern Dipper,’ or perhaps it is a hidden, unseen constellation at the center of Heaven, and so cannot be verified.

“Yet Daoist ritual texts do record a Southern Dipper. The Secret Taboos of the Southern Dipper contains the words ‘□□□□□□,’ and says that it belongs to the Office of Fire Bells in the Southern Pole and the Vermilion Mound Fire Department, an office associated with the south and the element of fire. The Inner Taboos of the Southern Dipper also records: ‘Zha na ban qu da hei.’ Clearly, the scriptures do speak of a Southern Dipper. If we were to erase it entirely, how could we account for these texts?”

The Ritual Master asked, “When the five planets and the six luminaries—the celestial bodies of ancient astronomy and astrology—move through the heavens, they may appear in different positions: moving direct or retrograde, passing into conjunction, behaving contrary to their proper course, drawing close to one another, or being obscured by the Sun or Moon. These anomalies are linked to calamity, so anyone seeking to avert disaster and remove misfortune must report the matter to the gods. Such a report is acceptable, but the lamps must be arranged according to the corresponding celestial signs. The Essentials of the Golden Register says that each kind of lamp has a fixed arrangement, yet gives none for the stars Rahu, Ketu, Purple Qi, and Yuebo. This is no omission: Rahu, Ketu, Purple Qi, and Yuebo are hidden luminaries in the heavens, so their lamps are hidden too. But they are made manifest in rites to avert disaster. Why?”

The Patriarch replied, “Consider the arrangement of the Northern Dipper lamps. The Right Assistant star is also a hidden luminary, so no lamp is set for it; only eight lamps are arranged. Rahu is the dark Yin Qi left over from Fire; Ketu is the Qi left over from Earth; Yuebo is the Qi left over from Metal and Water; and Purple Qi is the dark Qi left over from Wood. Now that lamps are set for the eleven luminaries, there is no need to set separate lamps for the four hidden ones.”

The Ritual Master asked again, “Before the Han Celestial Master Zhang Daoling ascended to heaven, he once told people that anyone who brought him two sheng of rice would receive his teaching. Like Confucius, who never refused to teach someone who brought a gift of introduction, he was called ‘the Master of a Dipper of Rice’ by people of his time. Now some people cite the Scripture for Deliverance—‘The perfected scholar offers gold and treasure, pledges the heart, and emulates Heaven before receiving transmission’—to demand substantial payment and require a ritual to consecrate the altar. Why?”

The Patriarch replied, “What people find hardest to give up is their own wealth. Food is the foundation of life, and wealth concerns one’s very livelihood. Asking people to bring gold, treasure, and silk is meant to see whether they are willing to part with what is difficult to relinquish, thereby demonstrating their sincerity. If this gives rise to greed, it goes against the purpose of the practice.”

The Patriarch added, “In a Zhaijiao (purification ritual) performed at an altar, the most important act is presenting a petition to the gods. If the officiant has cultivated the ability to reach the gods and respond to the spirit realm, no petition will fail to ascend. Therefore, when first inviting the gods, what matters most is sincerity.”

It is also said: The most important part of a Zhaijiao (purification ritual) is presenting memorials to the gods. If the officiant has the Daoist methods to communicate with the true spirits, none of the words in those memorials will fail to reach them. For this reason, the text should be read aloud as the true spirits are welcomed, then burned after they are sent off. In recent years, however, some people have taken the text into the center of the courtyard and burned it after welcoming the true spirits and reading it aloud. Since the true spirits have already been welcomed facing north, and the text read aloud here, why take it out to burn as well? This shows that the officiant must not be using inner visualization to focus inwardly on the true spirits, the ritual altar, and other objects of the rite.

The Patriarch said: The Lingbao Yujian records that the banner for guiding and conveying the spirits should be the color called fei. The divine names of the Three Pure Ones (Sanqing) should be inscribed on both sides, and the four characters “Banner for Conveying the Spirits” written on the body of the banner. Today the color is the same, but the dimensions differ, as do the seal characters inscribed on it. Calling it a “Banner for Conveying the Spirits” is therefore inappropriate. In the ancient method, two banners were placed within the Wheel of Lamps of the Five Sufferings and Nine Prisons, a ritual display symbolizing the torments of hell. When the souls of the dead were summoned, the banners were moved in front of the incense table and musical instruments. This shows that the two banners each had their own purpose. Today, people do otherwise: they simply set them up at the doorway as decorations, with no understanding of their function. For example, the Yellow Banner of Returning to the Primordial of Taiwei should have the form of a banner, while the Banner of Wuying that Calls Forth the Spirit has its own proper form. People today do not understand how each is used. Some call them banners and others flags, and the distinction is nearly lost.

It is also said: According to the Rules and Ritual Procedures of the Yellow Register, the souls of the dead summoned to attend should be helped toward deliverance through thoughts of compassion. One must not weep, lest the spirits of the dead be harmed. The ritual officiant should warn participants beforehand; if the warning is not strict enough, the officiant should be dealt with according to the rules. This is the purpose of rites for delivering the dead. Clinging to life and recoiling from death are common human feelings. If people cannot see through life and death, who could forget death? It is precisely because this attachment remains in the heart that they cannot be freed. Thus, the Supreme One’s purpose in delivering living beings is first to dispel people’s aversion to death. Today, however, things are done differently: weeping is not only left unchecked, but an atmosphere of grief is deliberately created to lead people to cry. When people amplify one another’s sorrow, they only deepen their delusion.

It is also said that The Great Method of the Five Thunders of the Divine Empyrean records three kinds of documents: the white slips for the Three Heavenly Lords used in the Upper Origin period; the golden books and the sacred proclamations of the Nine Heavens used in the Middle Origin period; and the registers for ascending to perfection and extending life, together with the talismans for escaping the cycle of life and death, used in the Lower Origin period. Slips, talismans, proclamations, and registers have different names, yet all are ritual instruments through which the Most High saves and delivers living beings. Today, however, people take the “proclamation” in a declaration of fate to mean the “proclamation” in an appointment document, and include the white slips and talismans for ascending to perfection alongside it, issuing them to the dead. What use can the dead possibly make of these?

It is also said that the talismans for relieving suffering and for longevity have great power. Since they are called talismanic commands of the Celestial Worthy of Primordial Beginning, how could they be treated lightly? The True Official Lu once submitted a memorial requesting that they be bestowed. After the talismans were made, they were used secretly among the Three Officials, the deities who govern Heaven, Earth, and Water, and the Thirty-Six Hells. Today’s practice is different: when talismans and registers are made, no memorial is submitted to request them; once made, they are not used secretly among the Three Officials and the Thirty-Six Hells, but are instead handed to other people, with no participation from a high-ranking ritual master.

People commonly say that these two kinds of talisman are highly effective in delivering the dead. For each person delivered, one white slip must be issued. Whether the number is ten, a hundred, a thousand, or ten thousand, each must be counted, with none left out. I privately believe that a white slip is only a piece of wood, and red script only writing in cinnabar. If a dead person could be delivered solely by means of a white wooden slip and red characters, then there would be no soul in the depths of the Nine Springs that could not be delivered. Alas, whether a ritual method works depends on the person who performs it. If the practitioner is not the right person, the Daoist method will not work of its own accord. But if the practitioner truly understands the genuine Dao and can communicate with the spirits, and sincerely wishes to help the living and deliver the souls of the dead, then even a single talisman and a single slip would suffice to deliver countless souls.

He also said, “The various formats for memorials recorded in the Ancient Ritual Manual and the Supplementary Ritual Manual were meant to provide guidance for later generations. But today it is otherwise: people copy the entire memorial from an ancient text, not daring to change a single word. If that were truly necessary, could the ancients have remembered all the words in a memorial when they knelt on the ground to present it? What difficulty would there be in that? Kneeling to present a memorial, bowing before it, visualizing its text, and submitting it were originally all part of the same practice. If one cannot do this, then simply burning the memorial will do. One can then entrust the generals, talisman clerks, merit officers, and messengers with delivering it.

“Offering a Jiao ritual and submitting a memorial each have their own proper function, so that people can devote themselves to carrying them out. For this reason, one may perform them only with an undistracted mind and an unencumbered body, embracing the Origin and maintaining unity. As the official Lu Zhen said, one should begin purification and preparation seven days before the Jiao ritual; one must not attend to any matter unrelated to it. Today, however, it is otherwise: some attend a funeral in the morning and perform the memorial rite that evening; some submit a memorial on behalf of their master without changing the name in its text; some pay no heed to the date or direction, distinguish neither morning from evening, and know nothing of the prohibitions. These are ways of hastening the arrival of Heaven’s punishment. How could one fail to be cautious?”

Lin Boqian asked, “May I ask how the ritual teachings of the Daoist tradition should be practiced?”

The Patriarch said, “The sages of antiquity … distinguish neither morning from evening, and know nothing of the prohibitions. These are ways of hastening the arrival of Heaven’s punishment. How could one fail to be cautious?”

Lin Boqian asked again, “May I ask how the ritual teachings of the Daoist tradition should be practiced?”

The Patriarch said: The sages of antiquity believed that truth was difficult for people to grasp, while worldly desires could easily lead them astray. They therefore established purifications, precepts, and ritual rules to bring outward conduct into order. They taught methods for concentrating the mind and gathering the spirit, so that people could set their thoughts straight and recover their original nature. They also taught methods for refining Qi (vital energy) and nurturing the primordial essence, and for moderating the flavors of food. In addition, they established rites for invoking divine beings, paying homage, and giving thanks, to wash away transgressions. Only after making these preparations did people begin their practice and study.

Those who have not received formal instruction can still enter a quiet and secluded state. By upholding the principle of “diminishing, and diminishing again,” they can gradually let go of deluded thoughts and attachments and come into accord with Wuwei (non-action). Then crooked and deceitful paths will find no way in, and a sincere, peaceful state of mind can take root.

Thus, the scriptures describe the “Three Registers” and “Seven Classes.” The Three Registers are: first, the Golden Register Purification, used to dispel calamities from Heaven and bring stability to the state, and reserved for emperors; second, the Jade Register Purification, used to save the people, pray for blessings, and seek forgiveness for transgressions, for use by empresses, consorts, and officials; and third, the Yellow Register Purification, used to aid the living and deliver the dead, rescuing suffering souls in the Nine Depths of the underworld. Scholars and common people alike may perform it.

The Seven Classes of purification rites are: the Three Sovereigns Purification, used to seek immortality and protect the state; the Natural Purification, used to cultivate the Dao and study the Way; the Upper Clarity Purification, used to ascend to the realm of emptiness and penetrate the mysteries; the Instruction Purification, used to avert calamities and treat illness; the Mud and Ashes Purification, used to repent and pray for long life; the Bright Truth Purification, used to rescue the souls of the dead in the Nine Depths; and the Three Primes Purification, used to confess transgressions before the Three Officials—the Heavenly Official, the Earthly Official, and the Water Official revered in Daoism. These rites follow prescribed forms and may last one day and one night, three days and three nights, or seven days and seven nights. In short, each has its own basis.

Accordingly, purification rites prescribe entering from the northwest and exiting from the southeast, with a spell recited at each passage. There are also distinct methods for visualizing divine beings and keeping the true Dao in mind. At times one must strike the ritual drum; at others, contemplate a circular image. Sometimes one must summon attendant guards and officials who convey the divine will, specifying the direction from which they come. At other times one must invite the pure, true vital energy of the Most High, also specifying where it enters from.

Truth is originally within the human heart, yet petitions and memorials must still be presented because people cannot yet unite with the Dao through the heart alone; ritual helps make their intentions manifest. The human heart has no material form, so it must be put to work through a defined setting. When the outer surroundings are pure, the heart becomes clear; when the heart is clear, conduct becomes upright; and only with upright conduct can one communicate with divine beings. A clear heart can thus accord with the Way of Heaven. Taking vows at the altar and submitting memorials written on yellow paper serve to focus body and mind completely, allowing people and divine beings to meet and unite.

I have heard that even ten thousand volumes of cinnabar writings are no match for holding fast to the One. I also believe that no matter how numerous the liturgical texts and ritual manuals may be, they are no match for holding fast to the One. If one understands how to hold to the One, one can trace the root through its branches and enter the subtle from the coarse. Otherwise, one merely adorns the outward appearance and pursues noise and splendor in vain, like children at play. One then strays ever farther from the Dao—how could one reach the true Dao or communicate with divine beings?

Lin Boqian asked, “How should the rites for honoring the gods be performed?”

The Patriarch replied, “In ancient times, sincere reverence was regarded as the foundation for communicating with the gods. Later generations lacked sincerity and reverence, so they used the preparation of various offerings to stand in for the ritual. If one acts with sincerity and is truly able to prepare the offerings, that is acceptable. But to perform the rite of offering when the offerings have not even been properly prepared is the greatest disrespect. The Jing (scripture) says, ‘A cup of water and a single flower are enough; why seek anything more?’ It also says, ‘If you follow the rites of the human world, then any of today’s offerings may be used, provided they are accepted without shame.’ Otherwise, all such acts risk being disrespectful. How can one fail to exercise caution?”

The Master of the Way said, “According to the Jade Statutes—the Daoist rules and regulations—and the laws of Heaven, during any Jiao ritual, a Daoist rite of prayer and offering to the gods, paper money must not be presented to the High Perfected. This is extremely disrespectful. In ancient times, grave goods were placed in tombs, but there was no paper money. Paper money appeared only toward the end of the Han dynasty. It may be used to make offerings to ghosts and spirits of the lower and middle realms, but how can it be presented to the Celestial Perfected? Those in the world who covet wealth and profit may retain their greed even after they have entered the Great Yin, the realm of the dead. The shortcomings and deprivations mentioned in the Ten Thousand Lights Repentance are all matters of worldly wealth. Burning paper money is meant to dispel such thoughts.”

The Master of the Way continued, “Daoist liturgical regulations include a rite called ‘covering the lamps.’ The Big Dipper moves through the center of Heaven, governs fortune and misfortune in the human world, and holds authority over life and death. People therefore hasten to submit petitions and prayers to it, and none fail to receive a response. If one is able to hold a Jiao ritual, one should pray as one wishes according to the esoteric Jiao or the River Chart Jiao. Today, some people cover the lamps to celebrate the birthday of a god enshrined in a temple, while others make a vow to do so when they fall ill. Neither group understands the true purpose of the rite.”

The Patriarch said, “People today have all heard the name ‘Cavern Altar,’ yet do not know why it is called that. According to the ancient practice, the altar table was decorated in red, and the sacred treasures of the Three Caverns—the three main divisions of Daoist scriptures—were placed upon it.”

The Patriarch said: “People today all know the name ‘Cavern Altar,’ yet they do not know why it is called that. What is the reason? According to ancient practice, the altar table was decorated in vermilion, and the Three Caverns’ precious scriptures—the Daoist classics of the Three Caverns—were enshrined upon it. That is why it was called the ‘Cavern Altar.’ All petitions presented to the deities were performed before it.

“Today’s practice is different. It is understandable to set out a single table without decorating it in vermilion, and it is also understandable to place precious offerings and documents on the table. But some go further and put all kinds of miscellaneous objects there. At times they take incense from the table to make a prayer; at other times they take documents from it to read aloud. They say this brings them closer to the august deities. Yet though the heavens are high, they can still hear the voices of the human world; there is no place so distant that the deities cannot hear. If petitions can be heard only when presented near the august deities, would they really go unheard simply because they are far away? You must understand that the deities fill all of empty space, present everywhere in awe-inspiring array. The moment a thought arises, all Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm—know of it. How, then, could distance or height make any difference?”

The Patriarch also said: “At the beginning of Zhaijiao and Keyi, the rite of ‘Commanding the Water’—using ritual words to purify ritual water—is performed to wash away impurity. Later generations, however, have rigidly followed old precedent. They wait until after a three-day or nine-day Zhaijiao ceremony to perform the purification rite, just as the ceremony is about to begin. In that case, during the three-day or nine-day rites, impurity has not yet been cleared away. How can one then pay homage to the true sages? If the divine images and the ritual altar have already been set up, and there is naturally no impure energy, why Command the Water at the start of the ceremony at all?

“In my view, the water should be Commanded as soon as the ritual begins. Once the ritual water has purified the place where the ceremony is held, the heart also becomes clear and pure. When the heart is clear, one’s practice is pure; only then can one communicate with the spirits and accord with the Dao of Heaven. After Commanding the Water, proceed in order to bless the incense, invite the masters, and pay homage to the true sages.”

Zihu Xie Xiandao asked: “What is the essential principle of the Dipper Stepping—the ritual footwork of treading the stellar patterns?”

Master Du said, “You have heard the teacher explain that, in general, the Astral Pace—a Daoist stepping pattern based on the positions of the stars—often uses five steps to work out a method of restraint. As you move, be as cautious as a cat or dog crouching to catch a snake. Advance five steps, then retreat five; advance seven steps, then retreat seven. Arrange the four directions according to the numbers by which the Five Phases generate one another. When the snake has crouched down, subdue it. The same applies when watching a crouching mouse. Hence the saying, ‘The steps of shamans often follow Yu’: the Yu Pace, said to have been devised by the Great Yu, is chiefly based on five steps, though these may also be combined into seven. Arrange the four directions according to the numbers of the Five Phases’ generation; when the snake has crouched down, subdue it. The same applies when watching a crouching mouse. With long practice, one can ascend.

“In methods such as the Eight Gates and Hidden Stems, Taiyi, the Six Ren method, and the method of Solitary and Void, the crucial element is usually the stepping pattern. Nowadays, some people tread the Kui star or step on the Dipper stars, unaware of the serious prohibitions involved. The scripture says, ‘If you wish to ascend to truth and become an immortal, do not offend the Perfected Ones.’ Here, ‘Perfected One’ refers to the third star.

“It also says, ‘If you wish to summon the numinous spirits, do not block the Gate of Heaven.’ Here, the ‘Gate of Heaven’ refers to the Wenqu star. Whenever you perform the Dipper-stepping method, take special care not to violate the guiding ordinances: a step that cuts across sideways is called ‘crossing the celestial cord’; a step mistakenly placed forward is called ‘violating the terrestrial rule.’ If you inadvertently commit either offense, simply go before that star and apologize.”

Zijue Zhao Mufu asked, “As for what people today call the Yin Dipper and the Yang Dipper, what exactly are they…”

The Master of the Dipper said: I once heard my teacher explain that after the winter solstice, the sequence beginning with the Star Kui is the Yang Dipper; after the summer solstice, the sequence beginning with the Star Piao is the Yin Dipper. Stepping first through the Yang Dipper and then through the Yin Dipper is called “Fire and Water Not Yet in Balance”; stepping first through the Yin Dipper and then through the Yang Dipper is called “Water and Fire in Balance.”

Some people now say that stepping onto the first star with the left foot while reciting from “Kui” to “Piao” is walking the Yang Dipper, and stepping onto the first star with the right foot while reciting from “Tan” to “Po” is walking the Yin Dipper. This is wrong and has no basis. The Scripture on Flying Spirits and Paying Homage to the Dipper says that reciting from “Kui” to “Piao” is the Yang Dipper, and that stepping onto the first star with the right foot while reciting from “Tan” to “Po” is the Yin Dipper. This, too, is wrong and unsupported. The actual teaching in the scripture is that moving in the forward direction belongs to Yang, and moving in reverse belongs to Yin: going from Kui to Piao is forward, and going from Piao to Kui is reverse. The key phrase is, “When you wish to set the spirit in flight, do not [step on] the third star of the True Person Mo Xing.” Beyond this, the steps are merely ding steps, a kind of footwork used when treading the Dipper’s pattern.

Boqian asked: What does “the Five La” mean, referring to the five sacrificial festivals held in the twelfth lunar month?

The Patriarch said: The first day of the first lunar month is the “Heavenly La.” On this day, the Five Emperors meet with the nine Qi, the nine forms of primordial vital energy, in the azure heavens of the east. It is the day when the Celestial Peng Grand Marshal opens the Grand Sovereign’s Court. The fifth day of the fifth lunar month is the “Earthly La.” The Five Emperors meet with the three Qi in the cinnabar heavens of the south. It is the day when the Great Spirit of Sudden Fire and Command enters the Jade Pure Court of the Divine Empyrean. The seventh day of the seventh lunar month is the “La of the Dao and De.” The Five Emperors meet with the seven Qi in the pure white heavens of the west. It is the day when the Celestial You Deputy Marshal opens the Court of Illuminating the Spirit and Emptiness. The first day of the tenth lunar month is the “La of the People’s Year.” The Five Emperors meet with the five Qi in the dark heavens of the north. It is the day when the Great Marshal Yisheng opens the Court of the Vermilion Cinnabar Heaven. The La day in the twelfth lunar month is the “La of Kings and Lords.” The Five Emperors meet with the myriad Qi at the Jade Capital of the Mysterious Metropolis above. It is the day when the Great Marshal of the Dark Warrior opens the Court of Harmony and Transfer. These five days are when the Five Emperors gather and five divine beings open their courts; for this reason, they are called the “Five La Days.”

The Patriarch said: You have long heard of these matters. Lu Jia of the Han dynasty is now the Jade Pure Primordial Master of the Dharma, a Supreme True Immortal who oversees the affairs of the Yellow Register Court. Xin Hanchen now serves in the Thunder Directorate as a fierce officer of Wolf Fang. Tao Hongjing of the Jin dynasty now serves as superintendent of the Penglai Water Directorate. Chu Suiliang of the Tang dynasty is now an envoy of the Five Thunders, while Yan Zhenqing serves as left judge of the Northern Pole Court for Expelling Evil, and Li Yangbing as its right judge. Li Bai is now the Pure and Serene Perfected of the Eastern Florescence, overseeing the Highest Clarity; Bai Juyi is now the immortal lord of Penglai. The female immortal Wei Huacun of the Jin dynasty is now the Primordial Lady of Purple Emptiness, commanding ranked immortal officials. The female immortal Xie Ziran of the Tang dynasty is now the Perfected One of the Eastern Pole. These were all people of earlier times, yet they cultivated themselves and attained such immortal offices. Who are you, then, to fail to devote yourself to cultivation?

It is also said: According to the Jade Code of the Divine Empyrean (Shenxiao Yuge), the title “Perfected One of Original Destiny” in a ritual register refers to cultivating the Zhengyi (Orthodox Unity) Way and nurturing the truth of one’s inborn destiny, thereby realizing one’s true nature. How can ordinary people take “Perfected One” as a title? How could someone like this fail to strive diligently in cultivation?

It is also said: According to the Jade Code of the Divine Empyrean (Shenxiao Yuge), the title “Perfected One of Original Destiny” in a ritual register refers to cultivating the Zhengyi Way and nurturing the truth of one’s inborn destiny in order to realize one’s true nature. If ordinary people take “Perfected One” as an official title and use it without authorization—even when submitting memorials to Heaven—they should restrain themselves and reflect on the Way they cultivate: do they possess the conduct of a Perfected One? If they do not, yet write “Perfected One” as their title without authorization, the guilt will extend to nine generations of ancestors, and even a heavenly amnesty cannot pardon it. One may use only the rank of the ritual register that has been bestowed; this is called the ritual title. To use a ritual title without having been granted a corresponding rank is the same as in the case of someone who has been given only a layperson’s title: they may be called only a disciple.

Xian Dao asked: “Recently I heard of a practice called the ‘Perfectly Pervading Method,’ and I have long had some doubts about it. Its ritual seal is round inside and square outside, with the Five Phases (Wood, Fire, Earth, Metal, Water) in the middle and the Eight Trigrams (Bagua) around the outside. The names of government offices and bureaus are arranged in the four directions. Its guiding principle is the four characters ‘Numinous Treasure Perfect Pervasion,’ and its foundation is the four characters ‘Mysterious Secrets of Transformation.’ It also pieces together material from various methods, talismans, diagrams, incantations, and formulas, then establishes a school of its own and calls it the ‘Great Perfect Pervasion Method.’ Does the True Master consider this proper?”

The answer: “Spirit has no fixed direction, and so it is called ‘round’; Qi has no fixed form, and so it is called ‘pervading.’ What the ancients called perfect pervasion refers to spirit and Qi merging, entering and leaving the void, and returning to primordial chaos. Today, people combine various forms, trigram images, and numbers to establish what they call the Great Perfect Pervasion Method. If they confine perfect pervasion to these visible things, are they not far from true perfect pervasion?”

The Patriarch said, “The Han Celestial Master once said that when a person brings the six faculties—eyes, ears, nose, tongue, body, and mind—to purity, the inner heart becomes clear and transparent. If one practices this way over a long period, one can command ghosts and spirits, summon the wind, and call down rain. Today, those who study the Daoist arts do not take the Dao as their foundation, nor do they make cultivation of the mind their foundation. Each person establishes a separate lineage, and each school creates its own system. They treat consecrating images and spirit possession as extraordinary abilities, and regard visions and dreams as exalted signs of efficacy. The officers and generals they summon often bear hundreds or even thousands of different names; the ritual ranks they confer are casually called titles such as Perfected One, Messenger, or Chancellor. Some mix shamans’ secret formulas into the Orthodox Rites and present them as wondrous arts; others claim that spirit immortals writing through a medium is a secret transmission. When asked for their authority, they answer that they are simply following the liturgy; when asked to distinguish truth from falsehood, they insist that these are genuine methods transmitted personally to them. Alas! The faults and errors of deviant teachers are not the fault of sentient beings. A blind person leads the crowd, passing error and delusion down from one generation to the next. It is truly tragic!”

The Reverend Master, an honorific for a Daoist priest, once spoke with Zishu about talisman water. Those who seek it are not necessarily all sincere believers; some may simply want to see whether it works. He had given talisman water to people like that himself, and it often failed to produce a response.

On hearing this, the Patriarch said, “Even if the other person comes seeking it with a false heart, I should still respond with sincerity. Whether it proves efficacious is another matter.”

The Patriarch also said, “There is no need to ask whether it is spiritually effective or whether it works. Just do what comes to hand, without giving rise to any distracting thoughts.”

The Reverend Master said to Boqian, “Your Patriarch presides over Bizhi Jing; I now preside over Helin Jing, and you now preside over Ziguang Jing. Daoist priests who uphold the registers of the rites and establish places to make offerings to the deities, perform rites, and cultivate the Dao should submit a request for a Jing designation—that is, they should report the site’s name to the authorities above and obtain approval. The Han Celestial Master’s twenty-four governance centers, the ancient thirty-six Jing hermitages, and Xu Jingyang’s seven Jing sites are all examples. The Statutes on Jing and Governance Centers say: a place set up in a common household is called a ‘Jing’; a place where Daoist priests reside or perform rites is called a ‘governance center.’”

The Patriarch said: Establishing an altar and conducting an offering ritual are, in essence, one and the same. Some people believe that the following celestial signs should appear during a ritual offering: no clouds veiling the sky; the vital energies of the four directions clear and pure; rivers and seas calm and silent; mists dispersed among the mountains; the sun and moon seeming to pause in their courses; and the Jade Pivot, the hub of celestial motion, standing still. Heaven and Earth should be joined from above to below and brought into harmony. At such a moment, the myriad spirits and perfected beings meet in the unseen realm. For this reason, it is best to have such celestial signs when conducting an offering and making a report to the gods.

However, when submitting memorials and prayers to the celestial realm and inviting perfected beings and sacred spirits to descend, weather like this may also allow a sympathetic response. For rescuing the dead and guiding their souls onward, one must wait for rainy weather; for averting calamities and overcoming misfortune, the rite must be held in clear, bright conditions. Thus, all offering rituals should follow these principles.

The master Du said to Xian Dao: “I once heard my teacher say that Laozi had three treasures: first, compassion; second, frugality; and third, not daring to lead the world. Xu Jingyang had eight treasures: loyalty, filial piety, integrity, care, generosity, abundance, forbearance, and patience. Lü Dongbin had four treasures: not acting recklessly, not coveting, utmost sincerity, and holding to the One. Chen Niniwan had five treasures: wisdom, trustworthiness, benevolence, courage, and sternness.

To adapt skillfully when facing events, making oneself difficult to fathom, is called ‘wisdom.’ To devote oneself wholeheartedly and remain constant from beginning to end is called ‘trustworthiness.’ To help others and benefit all things, and to meet situations with generosity and forgiveness, is called ‘benevolence.’ To handle matters decisively, with a resolute will, is called ‘courage.’ To be cautious and sparing with words, not laugh or joke casually, and conduct oneself with composure is called ‘sternness.’

The Southern Barbarian Thunder in the east embodies ‘benevolence’: it raises wind and rain and nourishes all things. The Southern Barbarian Thunder in the south embodies ‘courage’: it proclaims commands, rewards good, and punishes evil. The Southern Barbarian Thunder in the west embodies ‘sternness’: it brings desolation to all things, as thunder shakes the living. The Southern Barbarian Thunder in the north embodies ‘wisdom’: it lies hidden in the Kan position—the north, associated with water—and waits for the right moment to rise. The Southern Barbarian Thunder at the center embodies ‘trustworthiness’: it remains latent through the four seasons and does not issue commands recklessly. This is the subtle meaning of the heart teaching, passed down from mouth to ear. Within true nature there is inherent spiritual illumination; beyond utmost sincerity, there is no other method.”

The Patriarch said: A small wooden board, only a square inch across, lies on the ground, and a person can step on it with room to spare. A board a foot square, placed atop a pole, cannot support someone sitting on it without making them feel unsteady. The difference lies not in the size of the boards, but in whether the person’s mind is settled or wavering. When a fierce tiger passes, the plants and trees all bend before it; when a venomous bird grows angry, even earth and stone seem to be tossed into the air. This is because abundant spirit and Qi give one commanding force, while abundant Jing and Qi give one vigor. When shooting an arrow, one sees a stone as a tiger, with eyes fixed on the tiger and no longer seeing the stone. When slaying a vicious dragon, one sees only the dragon and no longer sees the water. At such a moment, the eyes seem to see without noticing anything else, and the ears seem to hear without registering any other sound. This is the principle of using spirit to govern the body. When the mind has no doubts about the hand, and the hand has no doubts about the brush, one can grasp the Way of writing only by forgetting both hand and brush.

To perform a ritual for dispelling pollution, one must summon the Qi of the Five Emperors—the vital energy of the celestial rulers of the five directions. To subdue evil creatures such as venomous snakes, one must command the Jing of the Five Planets—the essence represented by the five planets. If neither summoning nor commanding brings a response, how can these tasks be accomplished? Spirit is like a mother, and Qi like a child. Summoning Qi through spirit is like a mother calling her child: what child would dare not come?

The Master of Transmission said: Long ago, a revered monk wrote this poem: “With lotus leaves filling the pond, there is no end to the clothes one can make; with pine pollen on several trees, food is plentiful. Just as the world has learned where I live, today this mountain monk must move again.” Later, a practitioner seeking immortality wrote this quatrain: “When hungry, swallow the saliva beneath the tongue and be filled; when cold, kindle the fire in the Dantian and feel warm. I have my own means of making a living wherever I go; there is no need to ask others for anything.” Both poems can help to cleanse, at least a little, the impure thoughts that arise from cravings for food and comfort.

The Patriarch said: Those who cultivate the Dao and seek what is true should anchor their resolve in sincerity, put their work into practice through simplicity and austerity, examine the stirrings within through focused reflection, and accord with the true Dao by forgetting the self. If they can do this, they will understand the classic saying, “The cosmos is in the palm of your hand, and all transformations take place within you.” It is also said, “If people can remain constantly pure and still, all things under Heaven will return to oneness.” People in the world may not understand what this means. But those who can remain calm amid noise, preserve clarity amid confusion, regard all things with an even mind, let go of every distracting thought, and act without obstruction will attain peace and ease. This is the Dao.

If you cannot do these things, then gazing up at the stars, paying homage to the Northern Dipper, or reciting scriptures and incantations may also be worthwhile. As for the principles behind them, I do not know.

The Patriarch also said: I once heard my former teacher say that the immortals and sages of ancient times transmitted the Dao by word of mouth, and did not write it down. I now live in the world, so I have written these words down. Those who read and understand them may carry on the sacred Dao; those who do not understand or gain anything must continue to seek insight for themselves. Once the sacred Dao is understood, there is no distinction between past and present: its departure is not ancient, and its arrival is not present. What can be taught are methods of practice or particular matters; the Dao itself cannot be passed on to another. The Dao cannot be transmitted at all: it has no sound or form, no fixed shape, and is not bound by past or present, coming or going.

The Patriarch also said: Practicing magic arts is like serving as an official: one must act according to one’s duties and rules. Cultivating the Dao, by contrast, is like withdrawing into seclusion and leaving worldly affairs behind.

Someone asked about the “Twelve Gongcao” (twelve divine generals matched with the Earthly Branches and made to serve the Heavenly Emperor), so Perfected Bai explained:

Tian’gang corresponds to Chen. Chen, Xu, Chou, and Wei are called the “Four Directions” because they belong to Earth, which occupies the center; hence the name. The character “gang” is composed of “four” and “upright.” Since Chen belongs to Earth, this Gongcao is named Tian’gang.

Taiyi corresponds to Si. Si is the Gate of Thunder, also called the Wind Gate. The water’s outlet is also where the Ten Spirits of the Nine Heavens Taiyi dwell, so this Gongcao is called Taiyi.

Shengguang corresponds to Wu. Wu symbolizes Li Fire and brightness, but the original name here should have been “Tengguang” (“Rising Radiance”), not “Shengguang” (“Victorious Radiance”).

Xiaoji corresponds to Wei, and Daji to Chou. Both are celestial noble spirits. Jia, Wu, and Geng are the Three Wonders of Heaven (auspicious Heavenly Stems used in divination), while the ox and the sheep are also regarded as noble spirits. Thus Daji and Xiaoji are both auspicious spirits.

Chuansong corresponds to Shen. Shen is associated with Kun, which is the Earthly Gate. The Earthly Gate connects with clouds and vapors, which rise up to Heaven; hence the name “Chuansong” (“Transmitting and Conveying”).

Congkui corresponds to You. “Cong” is read with the falling tone and means to accompany or follow. Since it lies beside Hekui, which corresponds to Xu, it is called Congkui (“Following Hekui”).

Hekui corresponds to Xu. Xu and Hai are regarded as the source of rivers, and Xu also symbolizes the Celestial River; hence this Kui spirit is named Hekui.

Dengming corresponds to Hai, since Hai is the Gate of Heaven.

Shenhou corresponds to Zi. Zi is associated with Kan, which symbolizes Yin; hence it is called “Yinhou” (“Yin Empress”), also known as “Tianhou” (“Heavenly Empress”). This Gongcao is therefore named Shenhou.

Yin corresponds to Gongcao. Yin is associated with Gen, and both Kun and Gen belong to Earth. Gen symbolizes mountains, while Kun symbolizes the earth. The qi of mountains and marshes communicates, so Gen and Kun are said to be places where clouds and vapors converge. Thus Yin and Shen become the spirits Gongcao and Chuansong, respectively.

Dachong corresponds to Mao. Mao symbolizes thunder, and the thunder deity is called Tianchong. The phrases “hurling fire ten thousand li with lightning” and “flowing bells, thunder in all eight directions” in the Scripture of Salvation refer to the might of thunder and lightning deities of this kind.

Although these twelve are called Gongcao, they are in fact important divine generals who assist the Heavenly Emperor in carrying out his affairs.

This petal of incense sprouted at the beginning of Chaos, before Heaven and Earth had separated, and put forth leaves and branches when the Longhan Era—the ancient age of cosmic tribulations in Daoist tradition—was just beginning. Heaven and Earth had not yet divided into Yin and Yang, yet already the Dragon coiled and the Tiger crouched; beyond Heaven and Earth, wind and rain still swept through. The immortal herbs on Mount Kunlun did not bloom, and the trees beside the waters of the Flower Pond cast no shadows. Its dense smoke could not be seen, yet rose straight to the summit of Taiqing, the Daoist realm of pure subtlety; its auspicious Qi (vital energy) made no sound and left no trace, yet entered the nostrils of the Celestial Worthy of Primordial Beginning.

Take up this petal of incense, and demons and monsters tremble with fear. When it is burned, it seems that the sounds between Heaven and Earth shake with the wind. From this we know that Shakyamuni cultivated it with his own hands, while Confucius gathered it without intention. It carries the primordial Qi from before the Taiji (Supreme Ultimate) divided, and is the imperishable root of the void.

Now the incense is burned in the censer and reverently offered to the former sages and teachers. Through this breath spoken aloud, we pray that the ruler receive blessings and the realm be at peace, that the Six Offices—the ancient government departments responsible for matters such as revenue and finance—be well ordered, and that every official fulfill their duties. May all between Heaven and Earth become a sacred realm of Daluo, the highest Daoist heaven; may every mountain and river be a Xuandu Jade Capital, a Daoist paradise.

If those who cultivate the Dao and the accomplished scholars who understand its constant principles still have doubts they cannot resolve and chains of wisdom they cannot unlock, then ordinary people and sages alike may look with the same eye, while the wise and the foolish alike may open thirty mouths to ask questions. As the saying goes: raise the spears and armor of the Three Mysteries, and array bows and lances in the eight directions. If you see what is right and fail to do it, how can you be called courageous?

Tiangu asked, “The Great Dao originally has no name. Why, then, do people speak of lead and mercury?”

The master replied, “What manifests as formless form is the dragon and tiger within the Great Dao; what reveals itself as nameless name is the lead and mercury within the Great Dao.” Here, “dragon and tiger” and “lead and mercury” are symbolic terms in Neidan (internal alchemy), not simply references to physical substances.

Tiangu then asked, “By refining the five metals, silver can be extracted from lead; by refining the eight minerals, mercury can be extracted from cinnabar. How should this be understood in Neidan practice?”

The master replied, “The silver within lead and the mercury within cinnabar refer to a deeper form hidden within the body’s physical form. The dragon and tiger within the Great Dao refer to formless form; the lead and mercury within the Great Dao refer to nameless name. In other words, the lead and mercury of Neidan symbolize Yin and Yang within the body: the heart belongs to Yin, and within Yin there is Yang.”

Xueyan asked, “The medicines are distinguished as floating or sinking, clear or turbid; the firing process changes through drawing out and adding, advancing and retreating. In their use, one speaks of host and guest; in their waxing and flourishing, of punishment and virtue. How should these principles be understood?”

The master replied, “If you spend the whole day gathering and refining the Great Medicine, why distinguish floating from sinking? If you spend the whole day working the firing process, who could perceive advance and retreat? When the Five Phases are complete, they do not overcome or generate one another; when the Four Images are joined in harmony, there is no distinction between host and guest.”

Xueyan asked again, “What do the metal number and water number associated with the front and rear crescents mean, and what does it mean for two and eight, and sixteen, to combine into one catty? Where should the medicine be gathered, and where should it be cooked?”

The master replied, “The front crescent corresponds to the metal number, and the rear crescent to the water number. Gather one catty, and cook that one catty.” Here, “crescent,” “number,” and “catty” are Neidan terms used to describe changes in Yin and Yang and the measure of the medicine.

Xi Weng asked, “What the master instructs us in is the Great Dao, while what disciples study is called the Golden Elixir. Are the Great Dao and the Golden Elixir ultimately the same or different?”

The master replied, “To cross a river, you must take a raft; once you reach the far bank, you no longer need the boat.” This means that Golden Elixir practice can serve as a path to realizing the Great Dao. Once the goal is reached, one no longer clings to the path itself.

Xi Weng asked again, “In cultivating the Golden Elixir, one must first speak of the medicine; and in using the medicine, the firing process is most crucial. What is the medicine? What is the firing process?”

The master replied, “The medicine is Yin contained within Yang; the firing process is Yang contained within Yin. Grasp the essential principle of Yin and Yang, and you can gradually discern the meaning of the Great Medicine.”

Gu’an asked, “What exactly are True Lead, True Mercury, the True Tiger, and the True Dragon? What purpose do Ding Gong, the Yellow Woman, the Infant, and the Maiden serve?” The master replied, “Grasp the root, and you will understand ‘three, two, one.’ Fail to grasp the root, and you will remain at ‘one, two, three.’”

He asked again, “Lead originally belongs to the north. Why, then, is it called Metal Lead? Mercury originally belongs to the south. Why is it called Wood Mercury?” The master replied, “The woman wears blue robes; the young man is dressed in white silk.” Blue and white robes are used here as symbols, showing that the terms and images of alchemy cannot be understood solely by matching them to the Five Phases’ directions or by taking their words literally.

Xiaoquan asked, “The dragon’s cry and the tiger’s roar do not take place between the mouth and nose, and the husband’s singing followed by the wife’s response does not take place in the heart and kidneys. Mercury is not equivalent to the Li trigram, nor is lead equivalent to the Kan trigram; the Dui trigram is not the tiger, and the Zhen trigram is not the dragon. I am bewildered and ask you to point out the essentials of the alchemical method.” The master replied, “Do not think of Kan and Li only as the heart and kidneys, and do not go looking for Zhen and Dui in the lungs and liver. Understand the two words Yin and Yang, and the innate, natural husband and wife, tiger and dragon, will unite.” Kan, Li, Zhen, and Dui are the names of trigrams in the Book of Changes. The passage cautions practitioners against directly identifying the alchemical symbols with bodily organs.

He asked again, “Saliva, nasal mucus, semen, bodily fluids, Qi, blood, and liquid are classified as Yin by Zhongli. Wang Ding says that phlegm, saliva, essence, blood, brain, Qi, and Shen undergo seven returns as Mercury. How should these claims be understood?” The master replied, “Split open the stone, and you will find jade.” The meaning is that one must investigate deeply to grasp the truth within.

Mo’an asked, “Before the Golden Elixir has been refined, what does it mean to have the Dragon and Tiger? After the Golden Elixir has been refined, what does it mean to have no Dragon and Tiger?” The master replied, “At first, there is something real, but no one recognizes it. Later, though it has neither form nor image, one can recognize it within.”

He asked again, “The hall is full of guests. Which one is the host?” The master replied, “One word and two words are both crucial; even a thousand sages could not shoulder this burden.” Here, “host” refers to the true sovereign or root. The master answered once more, “At first, there is something real, but no one recognizes it. Later, though it has neither form nor image, one can recognize it within.”

Yanhu asked, “In terms of the Book of Changes, the Great Way of the Golden Elixir is Qian, Kun, Kan, and Li. In terms of celestial phenomena, it is the Dipper, the Winnowing Basket, the sun, and the moon; in alchemical language, the Dragon and Tiger, water and fire; in terms of substances, lead, silver, cinnabar, and mercury; and in human affairs, husband and wife, man and woman. In the end, it comes down to the two words Yin-Yang, and I understand that now. But what does ‘true Taiji earth’ mean?”

The master replied, “The force of a thousand mountains and ten thousand peaks comes to rest at the edge of a lofty mountain. All kinds of sound disappear when they flow into the great sea.”

Qianyun asked, “To refine the Golden Elixir, one must fully understand Yin-Yang and deeply know the changes of nature. Only then can the two Qi of Yin and Yang meet at the Yellow Path, the three natures gather in the Primordial Palace, and the Five Phases converge while the Four Images come into harmony. What is the essential point of the Golden Elixir?”

The master replied, “‘Gold’ is Heaven’s stirring of the killing force; ‘elixir’ is an image appearing in the void.”

Qianyun asked again, “The Great Way has no concrete form. How, then, can it be compared to things?”

The master replied, “Talking about river water cannot quench your thirst.”

He asked again, “The Great Way is only one principle. Why make distinctions within it?”

The master replied, “A painted cake cannot satisfy your hunger.”

He then said, “Could it be put this way: jade seems hidden within stone, not yet revealed; today, it suddenly gives off its radiance?”

The master replied, “The clear wind and bright moon bestow their gifts on ordinary people and sages alike.”

Chigang said, “The Great Way has no form, and the great elixir has no color. Within movement there is stillness; within stillness there is movement. Movement and stillness are one from the beginning. Within nonbeing there is being; within being there is nonbeing. Both being and nonbeing return to stillness. Grasp this, and you will know that delusion and awakening were never separate. Fail to grasp it, and you will see a distinction between sages and ordinary people.

“Thus, Wei Boyang’s ‘Yellow Earth and Enchantress,’ Xu Jingyang’s ‘Iron Boat on the Water,’ Zhongli Quan’s ‘Golden Liquid Restoring the Elixir,’ and Liu Haichan’s ‘True Water of Jade Radiance’ are different terms for speaking of the Great Way and the methods of alchemy. The waxing and waning moon never departs from water; the blossoming of buds and the coming and going of clouds do not affect the sky itself.”

Thus the Perfected One Xue of Piling (Xue Daoguang) first awakened fully to life’s great matter within Chan Buddhism, and later the Perfected One Xinglin (Shi Tai) pointed out the key to him. As people say, “A thousand kinds of illusion cannot match a single truth.” Zhang Ziyang (Zhang Boduan) said, “Though walking all day, he was never attached to walking; though sitting in meditation all day, he was never attached to sitting.” This may be called loving a child without seeing his flaws.

Among all of you here today, who can grasp the meaning of the Wuzhen Pian (Awakening to Reality, Zhang Boduan’s classic of Neidan) through walking and sitting? Even if you can understand the Wuzhen Pian, you may not truly know Zhang Pingshu (Zhang Boduan’s courtesy name). Each of you is like a fish drinking water: only you know whether it is cold or warm. Do you know why, though the Perfected One Xue had already mastered Chan Buddhism, he later entered the path of Golden Elixir cultivation and immersed himself in it? If you can see through this, you will understand that the principles of the world are one and the same, and the minds of the sages are without distinction. If you cannot see through it, I call to the attendant, and the attendant answers. I ask, “Did you have porridge this morning?” The attendant says, “I did.” Then I say, “Fine things are beyond the reach of those who are already full.”

Ascending the Hall for the Qing Purification Ritual in Changzhou

After the incense offering, the master ascended the hall and said, “Clouds rise with the dragon; winds arise with the tiger. Mountains resound and valleys answer; sound and shadow follow one another. If you truly understand, why not explain this principle plainly?”

A monk asked, “Shakyamuni Buddha once was a sage who endured humiliation. I do not understand: how does becoming an immortal compare with becoming a Buddha?” The master replied, “Water flows from beside the rocks, cool and clear; wind passes through the flowers, carrying their fragrance.”

The monk continued, “Then how should we explain the Śūraṅgama Sūtra’s account of ten kinds of immortals who cannot attain true awakening?” The master replied, “The red sun shines in all its brilliance, but what can it do for an upside-down basin?”

Someone asked, “Why did Fu Dashi say that even after practicing for eighty thousand kalpas, one will ultimately fall into emptiness and extinction?” The reply was, “Whatever is deliberately fashioned and clung to as a tangible thing is like an illusion; only what has no form is real.”

Someone asked, “Are the immortals of the Four Fruits and the immortals of the Five Powers the same kind, or different?” The reply was, “They belong to the same class: all are attained through human cultivation and effort.”

Another asked, “How does the Way of the immortals compare with prajna—the Buddhist practice of penetrating emptiness and wisdom?” The reply was, “True words of the Dharma are not bartered for gold.”

Someone asked, “Between the Old Hu (the Buddha) and the Old Cong (Laozi), who is superior and who inferior?” The reply was, “Water must eventually flow to the sea, and clouds at last return to the mountains.”

Someone remarked, “So a little ink wash has become two dragons in two different places.” The reply was, “The goose king can pick milk out of a mixture of water and milk; it was never of the same kind as a duck.” This alludes to the tale of the goose king discerning milk, and signifies the ability to recognize the difference between them.

Someone asked, “Can a capable person be allowed to break through the barriers here and attain liberation?” The reply was, “A shrimp cannot leap out of a measuring bowl.” The monk bowed.

A Daoist asked, “If one wishes to understand the subtle workings of the fire phase, one must discuss them carefully with an immortal.” The reply was, “Pan Wen rode backward on a donkey.” This answers with a strange image rather than explaining the fire phase directly.

The Daoist asked again, “There are many terms: sovereign fire, minister fire, people’s fire, wild fire, the fire of the celestial circuit, the Mao-You fire, and the Tiangang fire. Which, then, is the fire phase for refining the Great Medicine?” The reply was, “The Golden Crow (the sun) sinks in the west; the Jade Rabbit (the moon) rises in the east.”

Someone said, “The sages transmit the medicine but not the fire phase.” The reply was, “Do not blame the sages for revealing every heavenly secret; it is all because students are so confused.”

Someone asked, “Since living beings have not yet awakened, how should they be guided out of delusion?” The reply was, “Have you ever seen a tongueless person speak?”

Someone continued, “It seems that at the beginning, everyone can see the practice of deliberate action; only when people reach the state of Wuwei (non-action) do they understand.” The reply was, “They meet amid the indistinct and transform within the deep and obscure.”

A disciple asked, “When it says ‘with a disheartened mind, practice the movements of Water and Fire,’ does this mean gathering and refining true lead in stillness and meditation?” The reply was, “The white deer can race through the air; the dark tortoise knows how to preserve its form.”

The disciple said, “Now I understand: there is Fire within the medicine, and medicine within the Fire.” The reply was, “My friend, what is your honored surname?” The Daoist did not answer. He bowed and left.

A Daoist asked, “I have heard that the great medicine of the Golden Elixir has three thousand six hundred methods, while the arts of nourishing life belong to dozens of schools. Since the Great Dao has no fixed teaching, is there any method that comes close to it?” The reply was, “There is.”

A disciple asked, “What is the principle behind the two passes at the spine—the paired cultivation gates along the back?” The reply was, “Bending your head and back, then stretching your body, are both ways of cherishing life.”

A disciple asked, “What does it mean to worship the Lord of Heaven in silence?” The reply was, “You fix your gaze entirely on the crown of your head. Have you ever dreamed of the great returning Elixir—the perfected state sought in Neidan?”

A disciple asked, “How can one make the Golden Essence fly through the elbow’s rear passage, as Neidan describes the circulation of Jing and Qi?” The reply was, “Do not compare the glow of a firefly with Mount Sumeru.”

A disciple asked, “How should we understand the Sun and Moon, the two luminaries, gathering in the Hall of Light, the place where Qi converges in Neidan?” The reply was, “What is so special about the space between your eyebrows? Why not turn your attention inward and illuminate the Crimson Palace, the Neidan term for the heart?”

A disciple asked, “From the Muddy Pellet above, the Neidan term for the head, down to the Tail Gate below, the cultivation gate at the base of the spine, lie the upper, middle, and lower Dantian. Where is the mystery in them?” The reply was, “Only when you leave behind all distinctions and attachments can it be called the wondrous Dao.”

A disciple asked, “Must I still keep my attention fixed on a point?” The reply was, “No.” The disciple asked again, “What of rinsing the mouth and swallowing saliva, massage, visualization and mental focus, regulating and holding the breath, and lifting and contracting?” The reply was, “Those practices could make the ancient pines of Mount Heng laugh themselves over.”

A disciple asked, “What counts as being right?” The reply was, “Eating and shitting—what is difficult about that?”

A disciple asked, “Are true Yin and true Yang the Dao?” The reply was, “If people can remain still and clear, all things under Heaven and Earth naturally return to this.”

A disciple asked, “Why are the changes of moving with the current and against it so unfathomable even to Heaven, and so hard for people to judge as right or wrong?” The reply was, “Chanting as you drink yourself drunk is itself a dose of Elixir.”

Someone offered, “It can be said that everyone has a share and can bring their practice to complete fulfillment.” The Master replied, “Do not mistake yellow clay for gold.” The Daoist bowed.

A scholar asked, “What cannot be seen—is that what is called ‘knife and measure’ (daogui, a term in Daoist cultivation for an elixir or something essential to practice)?”

Someone repeated, “It can be said that everyone has a share and can bring their practice to complete fulfillment.” The Master replied, “Do not mistake yellow clay for gold.” The Daoist bowed.

The scholar asked, “What cannot be seen is called ‘the rarefied’; what cannot be heard is called ‘the elusive.’ Since the rarefied and elusive cannot be questioned, how should we speak of looking up at it and finding it ever higher?” The Master replied, “A piece of cloth hangs from the top of a hundred-foot pole.”

Someone then asked, “What of probing into it and finding it ever more solid?” The Master replied, “The tavern’s spring wine is written plainly on its signboard.”

Another asked, “What of seeing it right before one’s eyes?” The Master replied, “To meet and not share a cup of wine is to go home for nothing.”

Another asked, “What of its suddenly appearing behind you?” The Master replied, “Even the peach blossoms in the cave will laugh at you.”

Another asked, “What of keeping it in mind, never forgetting it?” The Master replied, “A noble person is watchful over thoughts that arise in solitude; for even a moment, one must not stray from right mindfulness.”

Another asked, “What does it mean to seem dull and ignorant all day long?” The Master replied, “A turtle in a jar has no fear of escaping.”

The scholar bowed. The Master raised his whisk (an implement used by a ritual master to brush away dust and to demonstrate the teaching) and struck once, saying, “A noble person is watchful over thoughts that arise in solitude; for even a moment, one must not stray from right mindfulness.”

Someone again asked, “What does it mean to seem dull and ignorant all day long?” The Master replied, “A turtle in a jar has no fear of escaping.”

The scholar bowed. The Master raised his whisk and drew a circle (a symbol expressing Zen insight or principle), saying, “Three questions were asked, and none was answered; four questions were asked, and none was understood. So many words have been spent now—enough to make five Mount Sumerus (the immense mountain of Buddhist legend) laugh themselves over.”

The Master continued, “A moment ago, a monk asked: are the immortals of the four fruits and the immortals of the five spiritual powers ultimately the same or different? What an unusual question. Do you all understand the principle of the five powers and the four fruits? The immortals of the five powers are like fish entering a net; the immortals of the four fruits are like rabbits darting through a marketplace. How laughable are those who care only to hurry along the road, only to find at the end that they have not returned home. Speak of the five powers and the four fruits, and the boy Bingding, who governs fire in legend, comes asking for fire; a newlywed bride rides a donkey while her family walks ahead, leading the donkey. This is like a monkey watching a waterwheel.” The Master struck the ground once with his staff, rose, and descended from the seat.

Lu Shi ascended the hall.

The Master took the teaching seat and said, “Before Śākyamuni, there was no Śākyamuni; in the future, there will be no Maitreya. Such words are enough to confound the whole world: only a thief recognizes a thief.”

The Daoist stepped forward and said, “I saw the fire: the bride was riding a donkey, led by the household in front. It was like a monkey watching a waterwheel.” The master tapped his staff on the floor and descended from the seat.

The Hermit Ascends the Hall

The master mounted the teaching seat and said, “In the past there was no Śākyamuni Buddha; in the future there will be no Maitreya Buddha. This saying leaves the people of the world baffled. Only a thief can recognize a thief.”

The Daoist stepped forward and said, “If you see what is right and fail to do it, how can you be called brave?” The master said, “I thought you were talking about turning cold wool.”

The hermit bowed. The master said, “Do you truly have a question? If so, you may continue asking.”

The hermit asked, “What is the highest meaning of the Most High, a title of reverence for the supreme divine beings in Daoism?” The master replied, “Haste, haste, by command of the law!”

The hermit said, “This saying leaves the people of the world baffled.” The master replied, “It was only because Fan Li was absent from the Five Lakes that the King of Wu bestowed his staff on him.”

The hermit asked, “The Scripture of Clarity and Stillness says that the Great Dao has no form. How, then, can it generate Heaven and Earth?” The master replied, “The moon rises over the sea in the night, and people in several houses lean against their balconies to watch.”

The hermit asked, “The Great Dao has no feelings. How, then, can it set the sun and moon in motion?” The master replied, “When clouds arrive, the mountains seem to put on hats; when the wind rises, the trees begin to nod.”

The hermit asked, “If that is so, the Dao has no name. Why, then, can it nourish the myriad things? How is this to be understood?” The master replied, “There is no wind, yet the lotus leaves move; perhaps a fish is swimming beneath the water.”

The hermit asked, “Why does Heaven tilt toward the northwest?” The master replied, “Nüwa furrowed her hands.”

The hermit asked, “Why does Earth sink toward the southeast?” The master replied, “I truly do not know its origins.”

The hermit asked, “Fish live by water. Why, then, do they die in it?” The master replied, “At the end, frost borrows the night to descend; the meaning of the scripture is daubed before people’s eyes…”

The master said, “If you do not believe it, just watch the tide rise and fall.”

The hermit asked, “Are there thirteen ways to die on the road?” The master replied, “Better to watch the moon wax and wane again.”

The hermit asked, “Are there also thirteen ways to die when heading into a place of upheaval?” The master replied, “Six dice, every face showing red.”

The hermit asked, “Life and death are grave matters, and impermanence comes swiftly. What should we do?” The master replied, “The court is clear and well ordered; springtime is lovely.”

The scholar said, “Even if an emperor’s blood is spilled, it is of no use. Better to keep silent and pass the end of spring in peace.” The Master said, “Tai Lake covers thirty-six thousand qing.”

The scholar bowed and withdrew. The Master then said, “You asked about the sea turning into mulberry fields; I answered with a stone worn away by clothing—the Buddhist metaphor for an immeasurably long span of time. But when did I ever dream of the Most High Dao? In the end, this will have the King of Completed Sound laughing himself to death. Tell me, what is this all about? Ha! No one understands the meaning, and it only brings Nanquan to mind.”

The Master then brought up another case. A five-supernatural-powers immortal asked the Buddha, “The Buddha has six supernatural powers. Why do I have only five?” The Buddha said, “Ask me about the one you lack.” The Master continued, “Majestic Shakyamuni was lightly pressed by a five-powers immortal, leaving his mouth and eyes twisted out of shape. What a calamity he brought upon himself! Tell me, everyone: where exactly did Shakyamuni meet his defeat?”

The Master composed this verse: