《太上老君大存思图注诀》

First visualize the Three Teachers (the venerated deities contemplated in the Daoist visualization method of cunsi), then successively visualize the Five Viscera, the Five Sacred Mountains (the five famous peaks), the Five Stars (the five planets), and the Five Emperors (the Heavenly Emperors of the five directions).

The four items above serve to protect the interior of the body. The human body contains many transformations that cannot all be depicted, so they are represented symbolically on the outside with their directions indicated. It is enough to understand this meaning; do not be constrained by the images or the written descriptions.

Next visualize a golden radiance enveloping the entire body, the body appearing in five colors; light rises from behind the lungs, and a circular halo shaped like the sun surrounds the neck.

The three items above are all visualized within the body and can illuminate the four directions. Together with those mentioned previously, there are seven items in all, whose forms are as follows:

Whenever one practices cunsi (the cultivation method of closing the eyes to visualize inner deities or bodily landscapes), one must close the eyes and turn the gaze inward. The human body contains many deities, and one should take the five viscera as principal. Each of the five viscera independently governs its corresponding affairs so that every matter can be completed. When affairs are properly arranged, the mind becomes concentrated and undivided. When the mind is not scattered, no deviation arises between the hidden and the manifest. Without deviation, one can perceive numerous mysteries. Perceiving the mysteries, one comes into accord with the sages. In accord with the sages, one can accumulate learning extensively and naturally obtain responses. Therefore one should practice cunsi morning and evening without slackening or pausing.

What does “cun” mean? It signifies sincerity, thickness, and persistence. What does “si” mean? It signifies to govern and to continue in succession. Do not lose the fundamental cultivation through rashness and restlessness. Cultivation must be steady and sincere in order to obtain the root. Obtaining the root, the circulation of Qi (vital energy) will not be obstructed. When circulation is unobstructed, the preserved Shen (spirit) will not dissipate.

Preservation of Shen without dissipation relies on discerning good and evil. Good and evil are connected with biases in preferences and desires. Bias toward cravings causes one to waver between love and hate, cycling through life and death and toiling without rest. One must bring this unceasing state to a halt. Even when halted, one should not cling to “doing good” itself. Clinging to goodness still fails to return to the root. To reach the root one must rely on thought. Thoughts succeeding one another, one receives the thought and thereby preserves the Shen. Continuing without interruption, one enters a state of no discontinuity. Wuwei (non-action) yet nothing is left undone: this is called “subtle and mysteriously penetrating” (profound, mysterious, and unobstructed). One should gather in the radiance, grind away the sharpness, and save boundless sentient beings.

Therefore the foundation of cultivation takes cunsi as foremost; the efficacy of cunsi takes the five viscera as most important. What does “zang” mean? It means to store and to accomplish: to conceal the Shen and wisdom, neither displaying nor revealing them. When wisdom is revealed, desire is set in motion; when desire is set in motion, it is like radiance in excess. Excessive display brings ruin, while inner storage brings accomplishment. Luminous yet not ostentatious, wisdom tranquil, Shen concentrated and settled, desires removed, the inner heart pure and clear: like jade in the mountains, its luster stored within. Grasping this essential principle, one can long preserve the Shen and enjoy extended years and longevity.

First visualize the lungs. The lungs appear reddish-white, possess seven lobes of which four are longer and three shorter, and are located below the throat.

What does “fei” (lung) mean? It carries connotations of restraint and punitive expedition. When good and evil have just sprouted and are not yet distinct, discerning the good enables one to punish the evil. Once evil becomes manifest, it in turn harms the good, causing good to decline and evil to flourish. Therefore one first visualizes the lungs located below the throat, appearing reddish-white: they have seven lobes, four long and three short.

What is the lung (one of the five viscera, the organ visualized in Daoist contemplative visualization)? “Chuo” has the meaning of restraining, and “fa” has the meaning of attacking and eliminating. When good and evil have only just begun to sprout, they have not yet manifested clearly. If a good thought becomes evident, it can attack and eliminate the evil thought; if an evil thought becomes evident, it will damage the good thought. When good thoughts are abandoned and evil thoughts arise, they then harm the root of a person’s life; whether that root is severed depends on this viscus.

The lung stores the po (corporeal soul). What is the po? “Po” refers to dregs, and “zhuo” to attachment. A person’s various ostentatious displays all relate to desire; when attachment to desire persists over a long time, it gives rise to evil thoughts, and evil thoughts are like dregs. Ignorant worldly people are detained by this, yet they do not understand the source of passions and desires. Now we wish to mark it out so that people may visualize and contemplate it; in this way the po will solemnly contract and no longer do evil. Evil thoughts ought to be discarded as quickly as possible, and therefore one first visualizes the lung.

The color of the lung combines the properties of fire and metal, appearing red and white. Remarks about the number of its lobes, receiving speech, and similar matters are intended to draw upon their harmony in order to form De (Virtue/Power). De begins from the lung and is ultimately realized in the spleen. The spleen has both “one” and “two,” and can cause things to be both combined and orderly; what is meant by combining and ordering is keeping faith.

Second, visualize the heart. It resembles a lotus flower that has not yet opened, and also a hanging red oil sac, three inches in length, located in front of the lung.

What is the heart? “Shen” refers to its profound and hidden connections, “zhen” to its ability to weigh and judge. When right and wrong have not yet become distinct, one must measure carefully; a failed judgment will bring about the death of the body, while a proper judgment allows one to attain the Dao (the Way). The depth of fortune or misfortune depends on this viscus.

The heart stores the Shen (spirit). What is the Shen? “Shen” has the meaning of extending, and “zhen” means the true; the Shen is the master of wisdom, able to cause that which has been bent to extend. When one visualizes and sees the heart-spirit, the Shen becomes concentrated and settled, and cognition likewise settles and tends toward the true, no longer sinking deeply into disturbance.

Third, visualize the liver. The liver is a dark purple color, with five lobes of which three are long and two are short, nine inches in length, located below the heart.

What is the liver? “Gan” refers to taking responsibility and acting, “huan” to returning. Upon perceiving an evil thought one can correct it, the mind settled without doubt; practicing good and establishing merit, acting without slackness; examining and setting right, returning to the origin—all pertain to this viscus.

The liver stores the hun (ethereal soul). What is the hun? “Yun” refers to mixed confusion, “hui” to turning back. In the confused and mixed secular world, a person can turn the mind around and return toward the gate of the Dao. When one visualizes and sees the liver, the hun becomes joyful, prompting the person to strive diligently, establish merit and virtue, and cause good works to flourish still more.

Fourth, visualize the kidney. The kidney is a dark color with luster, shaped like two inverted lacquer cups, five inches in length, arranged separately between the spinal muscles on both sides of the back, close to the spine.

What is the kidney? “Kidney” carries the meanings of firmness and moistening. In cultivating the wholesome Dao (the Way), one must hold fast with caution and never dare to slacken; the fluids within the kidney nourish without end, and the deliverance of living beings is likewise inexhaustible. Penetrating the principles and freeing oneself from worldly bonds are both connected with this organ.

The kidney stores Jing (essence). What is Jing? Jing is clear, luminous, and spiritually agile. It moves slowly, gradually becoming pure and lucid; its transformations meet no obstruction, so that spirits may come and go, and it can bear emptiness and attain the ultimate. Penetrating the principles and freeing oneself from worldly bonds are both connected with this organ. By practicing Cunsi (a method of cultivation that concentrates body and mind through visualization), one causes the Jing within the kidney to become manifest: the Jing then becomes clear and settled, and does not scatter or leak away.

The fifth visualization is of the spleen: the spleen is yellow, with a tinge of azure-green, and measures one chi two cun in length. Within the spleen is a “Great Granary,” one chi long and curved like an elm tree, located above the stomach.

What is the spleen? “Spleen” conveys the senses of condensing and circulating. The clear and harmonious Qi (vital energy) condenses and lies hidden, moistening and replenishing all things; even in stillness it continues to transform, and its transformations never run dry. The corresponding attainment resides in this organ. The spleen stores the will. What is the will? “Will” means arriving at the utmost and being extraordinary. Through abundant fluids and subtle transformations, it converts the stubborn, dull, and coarse, making them uncommon. Visualizing the spleen so that it becomes manifest can indeed verify and regulate worldly ailments; when the will is settled and profound, one reaches the realm of the Dao.

Next one visualizes the Five Sacred Mountains.

What does “Yue” mean? It signifies stability and the awakening of others. The mountains stand firm and securely settled, unshakable; they transform the myriad things so that they accord with the Dao, and they awaken those lost in deluded dreams. Practitioners of the Dao take this as their model, and therefore they next visualize the Five Sacred Mountains. Visualizing the directions of the Five Sacred Mountains in correspondence with the five viscera can refine this physical body, making it as firm as diamond.

First, visualize the Eastern Sacred Mountain, Mount Tai, which stands precisely in the east.

What does “east” mean? It carries the sense of youthful purity and generating growth. When the myriad things sprout forth, people cultivate the correct Dao, clarifying and purifying the original source; thus the Qi of the east is clear and harmonious. Things of the east often appear azure; spring belongs to azure and governs benevolence; living beings ought to be cherished and protected. Visualizing the Qi of the east so that it appears within the liver, the liver is then spared from calamity and upholds long life. The east governs generation and is the beginning of the myriad things, therefore it is visualized first.

Second, visualize the Southern Sacred Mountain, Mount Huo, which stands precisely in the south.

The south signifies receiving and containing. Only when the cycle of operations reaches this season do the ten thousand things possess the capacity to undertake their duties and to contain widely; therefore the Qi (vital energy) of the south is vigorous. The scenery of that region is mostly red in color. Red corresponds to summer, and summer governs ritual propriety; when encountering major affairs, one should observe clearly and act with caution. In cultivation, one visualizes the southern scenery within the heart. This enables the heart to suffer fewer calamities and remain at peace.

Third, one visualizes Mount Song of the Central Peak, which is located in the center.

The center signifies skilled workmanship and harmonious blending; “yang” (央) implies constancy and measurement. The circulatory movement of the ten thousand things has no end; although the bodily form is empty, it can reach the utmost, therefore the Qi of the center is peaceful and balanced. The scenery there is mostly yellow, symbolizing centrality, correctness, and freedom from deviation. The Qi circulates without cease and can respond to external things; thus yellow corresponds to the earth Qi that lies between the four seasons and governs sincerity. It oversees the crucial points and keeps the interior tightly sealed. In cultivation, one visualizes the central scenery within the spleen, so that the spleen suffers fewer calamities and attains lasting stability.

Fourth, one visualizes Mount Hua of the Western Peak, which is located in the west.

The west signifies austere killing as well as orderly arrangement. The wife is chaste and pure, the inner and outer are neat and clean, therefore the Qi of the west is intense and fierce. The scenery there is mostly white. White corresponds to autumn, and autumn governs righteousness; in conducting affairs one should comprehensively oversee and complete them. In cultivation, one visualizes the western scenery within the lungs, so that the lungs suffer fewer calamities and remain unobstructed and complete.

Fifth, one visualizes Mount Heng of the Northern Peak, which is located in the north.

The north signifies lurking in concealment as well as blessing. When the movement of the ten thousand things reaches the extreme it returns to stillness and subdues the inexhaustible; when it arrives at the end it is able to transform, and fortune is thereby renewed. Renewed yet again, the subtle and profound resides therein, therefore the Qi of the north is gentle. The scenery there is mostly black. Black corresponds to winter, and winter governs wisdom; wisdom is comprehensive and able to respond to and assist all matters. In cultivation, one visualizes the northern scenery within the kidneys, so that the kidneys suffer fewer calamities and constantly preserve peace and joy.

One then visualizes the Five Stars.

“Star” signifies essence as well as vital life-force. Jing (essence) and Qi emerge from the obscure, deep, and distant places and then condense into form. It can dredge stagnant blockages and benefit long life; it is a substance of hardness and utmost essence, and it unites with Shen (spirit).

First, one visualizes Yinghuo Star (that is, Mars), which is located above the Southern Peak.

The original text here shows obvious repetition and incompleteness: between “What is the south?” and “First see Yinggan Star” a repeated paragraph is inserted, and after the character “zai” there appears to be missing text. The above has been translated according to the discernible content.

Its color is red, and its Jing-Qi (essence and vital energy) appears vermilion. What does “Ying” mean? It signifies restraint and ostentatious display. What does “Huo” mean? The original text has a missing character at this point, followed by “wu ye, zei ye,” which roughly denotes martial affairs and predatory harm. Once desire is aroused, it flaunts and publicizes itself; governmental affairs thereby fall into disorder and cause damage, so it is called “the director of chaos.” When disorder arises it must be governed at once, first by perceiving it through Cunsi (visualization, concentrating the mind on deities or stars during cultivation). Visualizing the pacification of the chaos, the chaos then manifests a state of stability; trustworthiness and righteousness become prominent, understanding them increases wisdom, and when wisdom is penetrating it can be maintained for a long time.

One next visualizes Zhenxing (Saturn, known in antiquity as Zhenxing), located above the Central Peak (referring to Mount Song). Its color is yellow, and its Jing-Qi is bright and glorious. What does “Zhen” mean? It signifies sincerity and stability. The radiance is magnificent, bringing peace to affairs both inner and outer, with no opposition in the four directions; although sincerity is subtle, it is able to take effect.

One then visualizes Taibaixing (Venus), located above the Western Peak (referring to Mount Hua). Its color is white, and its Jing-Qi is purely white. What does “Tai” mean? It is the greatest among the great. What does “Bai” mean? The original text here is suspected of containing an error; the later passage states that it is clear, pure, and conspicuous. Being pure and clear, it can contain every color; all colors are manifested by it, distinctly and evidently. In application it can also change according to particular circumstances, and nothing is more vast than it, therefore it is called “Taibai,” thereby distinguishing it from other names.

Thereafter one visualizes Chenxing (Mercury), located above the Northern Peak (referring to Mount Heng). Its color is black, and its Jing-Qi is deep and hidden. What does “Chen” mean? It signifies honesty, authenticity, and latency. It remains concealed while according with the transformations of movement, never suffering loss; it is unstained by impurities, symbolizing the purity and stillness of wisdom.

One then visualizes Suixing (Jupiter), located above the Eastern Peak (referring to Mount Tai). Its color is cyan, and its Jing-Qi is azure. What does “Sui” mean? It signifies conjunction and accomplishment. Bidding farewell to the old and welcoming the new, it remains penetrating even when reaching an impasse; seizing the moment of conjunction, it ultimately achieves meritorious accomplishment.

One next proceeds to Cunsi of the Five Emperors (the celestial emperors of the five directions). What does “Di” mean? It signifies examination and attainment. Pure and genuine faith transforms into such a divine form; both form and Shen (spirit) reach a subtle realm and are capable of infinite adaptation. Examining and arriving at the ultimate of the root, there is no retrogression. First one visualizes Huangdi, the Yellow Emperor.

Visualize first the Yellow Emperor: he resides in the Zhenxing (anciently corresponding to Saturn) and descends upon the Central Sacred Peak (Mount Song). He regulates the spleen Qi (vital energy), enabling a person's aspirations and wishes to flow through unimpeded. Visualize him dwelling in a palace among the mountain crags, its halls adorned with the Seven Treasures, wearing splendid garments and ceremonial insignia, accompanied by attendants and a canopy, with civil officials and military generals in musical procession. The surrounding scenery is predominantly yellow. If prayers are answered, omens appear; therefore concentrate first on visualizing the Yellow Emperor, taking sincerity as the foundation.

Then visualize the White Emperor: he resides in the Taibai star (anciently corresponding to Venus), touring and descending upon the Western Sacred Peak (Mount Hua). He regulates the lung Qi, helping eliminate stagnation and attachments. Visualize him dwelling in a palace among the mountain crags, its halls adorned with the Seven Treasures, wearing splendid garments and ceremonial insignia, with attendants following and holding a canopy, civil officials and military generals in musical procession, the surrounding scenery predominantly white. Visualize with sincerity as the foundation.

Then visualize the Black Emperor: he resides in the Chenxing (anciently corresponding to Mercury) and descends upon the Northern Sacred Peak (Mount Heng). He regulates the kidney Qi, nourishing a person's Jing (essence). Visualize him dwelling in a palace among the mountain crags, its halls adorned with the Seven Treasures, wearing splendid garments and ceremonial insignia, with attendants following and holding a canopy, civil officials and military generals in musical procession, the surrounding scenery predominantly black.

Then visualize the Green Emperor: he resides in the Suixing (anciently corresponding to Jupiter) and descends upon the Eastern Sacred Peak (Mount Tai). He regulates the liver Qi, encouraging a person to perform good deeds. Visualize him dwelling in a palace among the mountain crags, its halls adorned with the Seven Treasures, wearing splendid garments and ceremonial insignia, with attendants following and holding a canopy, civil officials and military generals in musical procession, the surrounding scenery predominantly green.

Then visualize the Red Emperor: he resides in the Yinghuoxing (anciently corresponding to Mars) and descends upon the Southern Sacred Peak (Mount Heng). He regulates the heart Qi, bringing stability to a person's Shen (spirit) and mind. Visualize him dwelling in a palace among the mountain crags, its halls adorned with the Seven Treasures, wearing splendid garments and ceremonial insignia, with attendants following and holding a canopy, civil officials and military generals in musical procession, the surrounding scenery predominantly red.

Next visualize the golden radiance illuminating the canopy covering the body (here “covering the body” refers to the image of the canopy enveloping the body).

Visualize the Five Emperors (the Celestial Emperors of the Five Directions) with their radiant ceremonial guards protecting within the body, while the colors of the five stars dart about and likewise cover the exterior of the body. The Yinghuo Star (Mars) rests at the crown of the head, the Zhen Star (Saturn) before the heart, the Sui Star (Jupiter) between the knees, the Taibai Star (Venus) on the right, and the Chen Star (Mercury) at the left elbow. The starlight circulates back and forth, blending into a golden radiance.

What is meant by “ying”? It conveys brightness and illumination, and is as clear as a mirror. What is meant by “jin”? It conveys firmness and strength. The body manifests a gold-purple hue, the Shen (spirit) and Qi (vital energy) become clear, luminous, and harmonious, the light profound and still, like a bright mirror free of any murkiness; it is moreover resilient and powerful, able to sever heterodox thoughts and doubts, thereby transcending the commonplace and attaining the sagely condition.

Next visualize the body transforming into the five colors.

What is meant by “se”? It conveys perception and discrimination. Marvelous Qi arises through sympathetic response, awakening one from bewilderment; as bewilderment recedes, one is able to return to the true Dao (the Way) and thus distinguish the false from the genuine. Once the illusory color-forms vanish, the authentic color-forms naturally appear. When the physical body is refined by this marvelous Qi and its impurities disperse, the sagely condition is achieved.

Visualize white Qi issuing forth from the lungs, red Qi from the heart, azure Qi from the liver, yellow Qi from the spleen, and black Qi from the kidneys.

The preceding visualization concerned the lights and hues of the Celestial Emperors and five stars merging into golden radiance; now one visualizes the Qi of the five viscera emerging in succession from each organ and rising to the head. The five-colored Qi circulates and flows, enveloping the entire body, thick and pervasive, as if one were standing in dense smoke.

Then visualize a halo of circular light arising around the neck.

The body having already transformed into purple-gold and being surrounded by the five-colored Qi, it presents a majestic and brilliant appearance. Circular light emerges at the neck, encircling both above and below, transparent and shining, illuminating the ten directions. This circular light is capable of dispelling all manner of evil thoughts, rendering body and mind thoroughly clear within and without, without blemish or impurity.

Light and Shen are not two distinct entities; the Dao likewise merges with them into one.

Upon completing the visualization, offer worship to the ten directions, followed by homage to the Perfected Ones mentioned in the true Jing (scripture). In the rite of honoring the Jing, concentrate inwardly upon the Most High Lord Lao and perform three bows; then silently intone the names of Master Yin, the Riverside Perfected, and the Dharma Master in the Mystery, performing three further bows. The Jing states that thirty-six thousand immortal youths and jade maidens constantly attend the scriptures and burn incense; this serves to petition on behalf of the practitioner the Dao of daytime ascension to heaven.

Sit in stillness, make obeisance, visualize and retain the Shen.

The so-called “sitting in audience” means sitting upright and performing the rites according to proper etiquette. If one is hindered by public or private affairs, or finds oneself in an unsuitable setting where one cannot straighten one’s robes and cap, enter the hall, and perform the rites, then one should simply sit quietly without letting others notice. If burning incense is not prohibited, one may light incense; if others seeing it would mock, it may be omitted for the time being so as not to invite criticism. One should be considerate of others and not thereby add further faults. Every night from dusk until before dawn, practice at the appointed times. When making invocations during the day, it is also appropriate to sit in an ordinary manner; keep the usual sitting posture, without changing one’s demeanor or appearance, so long as those unacquainted with the practice do not notice. If someone notices and shows delight, one may take the opportunity to offer guidance; if someone notices and mocks or slanders the true Dao (the Way), this may bring misfortune and also harm one’s cultivation.

The ancients studied the Dao in order to cultivate themselves, whereas people today often study the Dao in order to display it for others to see. If one seeks only to please others without regard for whether it is appropriate in one’s heart, one loses the original intent of cultivating the Dao; if one considers only oneself, one may also go against the principles. Either case arises from the mind, and the corresponding response comes even more swiftly. If one forcibly tries to subdue the crowd, even if one approaches them outwardly, the inner hearts have not truly communicated; this is not only futile but may instead incur faults.

Those who study the Dao and seek the True should all carefully observe the “True” with their minds. Cultivating the True values grasping the opportune moment, and also values appropriate conjunction; if the moment has arrived but the conjunction is not suitable, one should not force the matter. A true conjunction should take both sides into account, so that both others and oneself receive benefit; when good deeds complete one another and evil deeds are abandoned, one can rise and approach immortality. The “conjunction” spoken of here means abandoning evil and turning toward good, mutually beneficial; if one conjoins with evil, the result will be ruin—though the name is the same, the reality is entirely different.

Whatever circumstances one finds oneself in, one must be attentive to two kinds of defects: one is “stagnant mind,” meaning the thoughts are attached and cannot flow freely; the other is “clinging to the near,” meaning being confined to what is immediately before one and looking only at the close at hand. For those who cling to the immediate, one should guide them through methods of the mind; for those whose minds are obstructed and stagnant, one should use concrete methods of the immediate to lead them. When neither the inner mind nor outer action is one-sidedly attached, and one can dissolve clinging to the near while guiding the stagnant mind, once these two defects are eliminated, one can approach the Way of the highest sages.

In the original text, the passage on “abandoning evil and ascending to immortality” and the section on the “two ailments” contain repetition; the above is a combined interpretation according to the meaning of the text.

Even for short journeys, or when traveling long distances by boat or carriage or trekking through mountains and rivers, one should perform the rite of visualization (cunsi, a cultivation method of visualizing spirits and contemplating inner landscapes) at the appropriate times—whether walking, disembarking, pausing, or resting. Whether living in seclusion or traveling, one must carefully practice visualization according to the circumstances. In this way, fatigue is naturally forgotten, and demons, evil spirits, and wicked people dare not approach or cause harm.

In daily life one should recite scriptures and observe the precepts, taking goodness as the standard for all words and deeds. If everyday conduct is not good and one violates the precepts and scriptures, even after performing the visualization rite one will ultimately fail to encounter the true Dao (the Way). Jealous ghosts and spirits, vicious people, and evil things will clash with one another, causing affliction and disaster, so that even when away from home one cannot find peace.

One should promptly memorize and put into practice the Nine Conducts, using them to examine oneself. Keep them in mind, recite them aloud, understand them clearly without doubt, and thereby restrain the three karmas of body, speech, and mind (physical actions, speech, and mental activity). Once the three karmas are rectified, all disasters naturally dissipate; humans and ghosts alike will respect and submit, protecting the traveler in coming and going, entering and exiting, in movement and in stillness, so that one constantly enjoys peace, stability, and good fortune. The Nine Conducts appear before the Xiang'er Commentary, and the three karmas after the Mingwei Scripture; those who practice visualization should remember them as soon as possible, and they are therefore listed below.

The three upper conducts are practicing Wuwei (non-action), following what is natural without imposing arbitrary action; practicing softness and weakness, remaining gentle and humble; and practicing holding to the feminine, maintaining a soft, still, and yielding attitude without competing for strength or victory and without acting first impulsively.

The three middle conducts are practicing namelessness, not seeking fame; practicing purity and stillness, remaining tranquil without competing; and practicing all goodness, performing many good deeds.

The three lower conducts are practicing desirelessness, reducing selfish desires; practicing knowing contentment and when to stop, understanding moderation and being satisfied with what one has; and practicing yielding, deferring to others.

The ten precepts are divided among the three karmas. Those of bodily karma are three: not killing living beings, not stealing, and not engaging in sexual misconduct. Those of speech karma are four: not speaking falsehoods, not speaking ornate or empty words, not spreading gossip or sowing discord, and not using abusive language that harms others. Those of mental karma are three: not harboring jealousy or resentment, not holding anger, and not generating wicked, false, or doubtful thoughts.

The above Nine Conducts and ten items of the three karmas should always be kept in mind. When encountering fright or emergency, one should immediately recall and put them into practice, thereby turning danger into safety.

The nine practices, three karmas, and ten matters listed on the right should be constantly kept in mind. Whenever one encounters fright, crisis, or difficulty, one should immediately visualize these contents, and thus turn danger into safety.

Wear a turquoise crown on the head, a cyan cloak and yellow garments on the body; other clothing may be chosen according to need.

Visualization of Homage When Lying Down

When lying down, do not lie stiffly on the back like a corpse; one should lie on one's side, gather the posture, and not arbitrarily stretch the limbs. The pillow should not be piled too high—about three inches is sufficient. Fragrant medicines may be used to make the pillow; wood that smells bad or is damp and filthy should not be used, lest it offend the Niwan (the upper Dantian [energy center] in the head, as spoken of in Daoism). Even if one can only make temporary arrangements while traveling, these matters should still be attended to as much as possible.

When lying down and when rising, one should recite incantations and make vows, hold good thoughts in the mind, and visualize oneself performing the homage. This should never be interrupted at any time; if delayed by public or private affairs, one must repent afterwards.

Visualizing the Jade Maiden When Going Out by Day

When going out during the daytime, visualize the Jade Maiden (the goddess image manifested through the resonance of natural wondrous Qi).

The Jade Maiden is an image formed by the resonance of natural wondrous Qi (vital energy). Her form is bright and pure, clear and white like jade; when hidden and unrevealed she is warm and moist, containing light, and when she appears she is also upright and without evil. When the practitioner visualizes the true form, the realm of cultivation can gradually rise. Advance and retreat, manifestation and concealment, all relate to the visualization of the image; entering and exiting the Dao (the Way), the Dao-Qi is subtle, and even the most minute places will have resonance. Visualization should proceed from low to high, guided in sequential order. Therefore, during the day the Jade Maiden guards the palaces and chambers, and at night the Young Maiden communicates affairs, helping the practitioner escape dangers and accomplish the fruits of the Dao.

Wear a turquoise crown on the head, a green cloak and light-colored garments; other clothing may be chosen according to need.

Visualizing the Young Maiden When Going Out at Night

When going out at night, visualize the Young Maiden and recite: “The Young Maiden communicates with the numinous.”

Those whose cultivation has not yet reached the mysterious and wondrous realm cannot do without corresponding meritorious practices. Merits have higher and lower degrees, but all must have a basis. Diligent practice according to the causal ground can then yield the wondrous fruits of retribution; only thus can the spirit become single-minded. If the spirit is not yet single-minded, it is because study and practice are not yet sufficiently refined. One should progress gradually and diligently, using Yin Qi to assist Yang Qi. Human life is situated in the Yang realm, yet in movement and stillness it returns to Yin; Yin is the key to approaching the Great Dao, most able to elicit resonance. When various subtle resonances first begin, the Young Maiden appears. The Young Maiden upholds the orthodox Dao, governs evil Qi, harmonizes and resolves high-strung and perverse Qi, punishes evil deeds and assists good deeds, using Yin De (Virtue/Power) to aid Yang Qi. When she appears she is called Yu Ming. As long as one visualizes her with firm and sincere heart, one can more quickly accomplish the True Person.

When conducting Daoist ceremonies such as Zhaijiao (purification ritual), one visualizes Qi (vital energy) together with spirit troops and other divine beings as guardians. The opening of the original text, “cun lei mai qi bing ma,” is suspected to contain a scribal error and cannot be definitively interpreted.

In the early morning, first visualize cyan cloud Qi filling the ritual hall, with the Azure Dragon and lions standing guard in front and behind. Then visualize cyan Qi rising from the ritual master’s liver and ascending like clouds; the Azure Dragon and lions dwell within this cyan Qi, traveling back and forth to patrol and protect the disciple’s entire household, young and old alike. Immortal youths and jade maidens, celestial immortals, earthly immortals, flying immortals, the sun, moon and stars, the Five Emperors, nine hundred million cavalry spirit troops, the Jianzhai Zhishi (the divine officer charged with supervising the purification rite), and the official retinues of the Three Realms all take their places on the left and right.

Next, visualize crimson cloud Qi filling the ritual hall, with the Vermilion Bird and phoenixes crying plaintively on either side. Then visualize crimson Qi rising from the ritual master’s heart and soaring upward like clouds; the phoenixes and Vermilion Bird dwell within this crimson Qi, traveling back and forth to patrol and protect the disciple’s entire household. Immortal youths and jade maidens, celestial immortals, earthly immortals, flying immortals, the sun, moon and stars, the Five Emperors, nine hundred million cavalry spirit troops, the Jianzhai Zhishi and the official retinues of the Three Realms all take their places on the left and right.

At sunset, visualize yellow cloud Qi filling the ritual hall, with the Yellow Dragon and yellow qilin guarding the four directions. Then visualize yellow Qi rising from the ritual master’s spleen and soaring upward like clouds; the Yellow Dragon and yellow qilin dwell within this yellow Qi, traveling back and forth to patrol and protect the disciple’s entire household. Immortal youths and jade maidens, celestial immortals, earthly immortals, flying immortals, the sun, moon and stars, the Five Emperors, nine hundred million cavalry spirit troops, the Jianzhai Zhishi and the official retinues of the Three Realms all take their places on the left and right. The original text contains a repetitive passage at this point, which likewise mentions the Yellow Dragon and yellow qilin guarding the four directions.

In the depths of night, visualize white cloud Qi filling the ritual hall, with the White Tiger and qilin guarding both the interior and the exterior. The text further notes that the Dao is performed three times each day; six performances follow the ritual protocols set forth later in the text.

Next, visualize white Qi (vital energy) rising from the lungs of the ritual master. At this time it is unnecessary to visualize a qilin; one should instead visualize the White Tiger. If one still wishes to visualize a qilin, imagine a white qilin situated within the white Qi, coming and going so as to cover the entire family of the disciple, ensuring that all members of the household, high and low, young and old, receive protection. Immortal youths, jade maidens, and the troops and steeds of the sun and moon are all visualized according to the methods described previously.

When conducting the Yellow Register Great Retreat (a large-scale Daoist Zhaijiao purification ritual), the three daily practices of walking the Dao are best performed at sunset. In ordinary periods of fasting and abstinence, the three daily practices of walking the Dao may be chosen for the hour of Rending, that is, the still depths of night. If visualizing the qilin at the hour of Rending, imagine a white qilin within the white Qi, coming and going to cover the entire family of the disciple so that all in the household, young and old, receive protection; immortal youths, jade maidens, and the troops and steeds of the sun and moon are likewise visualized according to the previous methods. If performed at sunset, follow the visualization methods appropriate to sunset. There is also a practice of sequentially visualizing cyan Qi, red Qi, and white Qi according to the six hours; these do not conform to the proper standards. The cyan, red, and white Qis each possess their own distinct visualization methods and do not belong to the ritual of visualizing the five viscera and six bowels.

At midnight, visualize the Qi of mysterious clouds (black cloud Qi) filling the ritual hall; the numinous tortoise and soaring serpent guard all places above and below.

Next, visualize black Qi rising from the kidneys of the ritual master and ascending like clouds. The numinous tortoise and soaring serpent are situated within the black Qi; immortal youths, jade maidens, and the troops and steeds of the sun and moon are all visualized according to the previous methods.

As dawn approaches, visualize the Qi of purple clouds filling the ritual hall, with lions that ward off evil guarding every place, their forms as shown in the illustration.

Next, visualize purple Qi rising from the gallbladder; the remaining methods all follow what was stated earlier.

In all visualizations of cloud Qi, they must arrive from their corresponding directions: cyan clouds appear from the east, red clouds from the south, yellow clouds from the center, white clouds from the west, black clouds from the north, and purple clouds from above. Visualize the cloud Qi first manifesting from the corresponding direction, then gradually increasing and growing denser until they fill the ritual hall. Then visualize the Qi of the viscera and bowels within one’s own body rising forth and merging with the cloud Qi of corresponding color. The Qi is bright, pure, and fragrant, covering and protecting the household gates; dwellings, palaces and cities, mountains and waters, whether large or small, are all thoroughly covered. Divine officials and numinous beasts stand neatly arrayed in front and behind, to the left and right, as well as throughout the four directions inside and outside, above and below, appearing or concealing themselves. After the circulation through the six hours, the Qi of the spirits universally fills every place.

During the Shangjiang (the period in Daoist Zhai rituals for expounding the Jing and methods), one first visualizes the three-colored Qi (vital energy), then visualizes the Shen (spirits) of the Three Ones (the deities within the human body that correspond to the “Three Ones”).

A day of practicing the Dao comprises six time periods, and Shangjiang is ordinarily scheduled in three of them: after meals, in the afternoon, and at night when one enters meditative stillness. At these three times the assembly enters the Zhai hall, burns incense, performs three ritual bows, then circumambulates and returns to their seats. Once seated, if many people are present the ritual master strikes the mat with a fly-whisk as a signal. The wooden board is then set before the knees, and everyone together closes the eyes and performs guogu (clenching both hands to gather the mind and Shen), visualizing the Qi of the head as cyan, the Qi of both hands as red, and the Qi of both feet as white; the three-colored Qi encircles the entire body. Its form is as shown in the following illustration.

Next one visualizes the hun and po of the Three Ones. The “Three Ones” refers to the deities of three locations that all issue from a single Dao (the Way). This Dao is originally one and, through stimulus and response, manifests as three; whether within or beyond the heavenly realms it is omnipresent, governing all transformations and ruling the myriad things. In heaven it is called the “Three Heavens Supreme,” when proclaiming the teachings and attending the Jing it is called the “Three Pristine Left Lords,” and when it descends into the human body to enable the cultivation of De (Virtue) it is called the “Three Ones.”

The Three Ones dwell separately in three palaces within the human body: the head is called the Upper Origin Palace, whose Shen is named Yi; the heart is called the Middle Origin Palace, whose Shen is named Xi; below the navel is called the Lower Origin Palace, whose Shen is named Wei. The three Shen all resemble infants, each one inch in height. Sit quietly and upright, clasp the hands and hold them, generate no desires and engage in no reckless action; within the body observe that formless yet seemingly present Shen. This constitutes the visualization practice of those who study immortality. Through long-term cultivation the mind and Shen become stable and penetrating, enabling unobstructed transformation so that the myriad things have a place to which they may return; there is no minute place that is not entered and no vast thing that is not encompassed. It sometimes appears as the infinite and sometimes as the limitless. In contemplating the mysterious and wondrous realm one begins at first from an image the size of one inch. Its form is as shown in the following illustration.

The Perfected One said: During the purification fast, concentrate the mind on the mysterious true Dao (the Way), allowing no distracting thoughts to enter the heart. Contemplate the scripture master in the mind, first visualizing the “Three Ones” (the trinity of divine perfected within the body) dwelling clearly and distinctly in the palaces of the body; at the same time possess the three hun and seven po souls, and visualize Taiyi stationed in the Niwan Palace (the divine palace of the head), as described in the Method of Returning Wind and Imperial One. Then join those receiving the fast in purification and listening to the Jing (scripture/classic); transmit the scripture texts orally while holding the visualization in the heart. In this way the Three Corpses (the malevolent spirits said in Daoism to dwell within the body) scatter and flee, evil qi is eliminated, and both the inner and outer body can receive the true Dao. When this is achieved one draws near to immortality. Combine this with tuna breathing, Daoyin guiding and stretching, and regulating the saliva fluids to cultivate the marvelous Dao previously described, and the celestial true spirits will descend upon you. Superior cultivators of the Dao may attain it even while remaining indoors; even if dwelling in a cave, a single lingering distracting thought in the heart renders the effort vain. Cultivation of the Dao consists solely in exhausting the mind and applying the will; the immortals observe and test one at any time, so this must be carefully perceived.

Wear a bluish-green crown, a cyan cloak, and pale yellow garments, selecting the remaining attire in a suitable manner.

When first ascending the high seat, first visualize and pay homage to the Three Venerables.

Before lecturing on or reciting the Jing, first complete the stilling of the mind, then rise and face the Supreme Seat, offering incense three times in succession. Thereafter step back several feet, perform three bows to the Three Venerables while continuing the visualization. Next visualize the Jingshi (scripture master), Jishi (register master who oversees transmission of the scriptures and registers), and Dushi (salvation master who confers the Dao methods and initiates one into the Dao), paying one homage to each for a total of six bows, then ascend the high seat. The posture is as shown in the figure.

The Three Venerables are the Dao Venerable, the Jing Venerable, and the Perfected Venerable. The Venerable of the Three Ones pervades the human body. To bring oneself into correspondence with the Three Venerables, perform a pure fast, concentrate the thoughts, and pay homage while visualizing; do this once each day. For the initial homage perform six bows; thereafter when again ascending the seat no homage is required; upon descending the seat perform two bows. Kowtow, clap, and make vows according to the ritual method; those of frail constitution may pay homage only in the heart.

After ascending the high seat, visualize the attendant guardian spirits.

Ascend the high seat and sit peacefully, gathering the hu tablet (the ceremonial board held in the hands) before the chest, strike the drum thirty-six times, and swallow saliva thirty-six times. Close the eyes and gaze faintly, visualizing the Azure Dragon on the left, White Tiger on the right, Vermilion Bird in front, Black Warrior behind, the Bagua (Eight Trigrams) divine turtle underfoot, thirty-six lions crouched in front; seven stars upon the head covering, the five viscera generating five-colored spirit mounts, the body draped in patterned silk. The Three Ones attend upon the scripture texts, each accompanied by a thousand chariots and ten thousand Qi (vital energy), with immortal youths and jade maidens standing guard at the sides. The image is as shown in the figure.

If one recites the Five Thousand Character Text (the Daode Jing) a full ten thousand times, the Most High Lord Lao (Taishang Laojun) will come riding on clouds and driving dragons to welcome one. If after completing the ten thousand recitations one has still not ascended to heaven, then recite it three more times each month; when the cloud chariot descends, one can then become an immortal. The illustration depicts precisely this scene.

When cultivating this method of reciting the Jing (scripture) ten thousand times, one must also visualize the five stars. After reciting the scripture, at midnight when the generating Qi (vital energy) of heaven and earth is abundant, first ingest the Qi of the Five Sprouts (a type of Qi in Daoist visualization and Qi-ingestion methods), sit facing the direction of that month’s establishment (yuejian), knock the teeth nine times, and swallow saliva thirty-six times. Then slightly close the eyes and visualize the five stars: Chenxing (Mercury) at the top of the head, Suixing (Jupiter) at the left elbow, Taibaixing (Venus) at the right elbow, Yinghuoxing (Mars) between the two knees, and Zhenxing (Saturn) in the heart. After long-term practice of this, one then stops.

Whether walking, sitting, or going in and out, one should constantly visualize them and never forget. In this way, a thousand disasters will naturally dissipate, and ten thousand misfortunes will be unable to encroach. Afterwards, water will emerge from the body and fire will arise beneath it; wisdom will be fully endowed with the six supernatural powers, and one will suddenly behold the Five Elders. The Five Elders are the spirits of the five stars; upon seeing them, one can transform freely at will and ascend to heaven together with them.

The Zhenren (Perfected One) wears an azure crown, is draped in green robes, and wears yellow garments. The chariot, figures, clouds, and so on in the illustration can be arranged and drawn according to this.

After receiving the Jing (scripture/classic), one must observe prolonged fasting and purification, nourish the true nature, abandon worldly habits, concentrate on cultivating the Dao (the Way), and thoughtfully contemplate while reciting the scripture. Recite it ten times every day for three years; within one thousand days the recitations should accumulate to ten thousand times. In this way understanding becomes thorough, cultivation is complete, the methods of refining and nourishing are all mastered and widely practiced, body and Shen (spirit) unite as one, and cloud-dragons come to welcome the practitioner, enabling ascent into the Three Pure Ones (Sanqing).

If the prescribed recitations are completed yet one has not ascended to heaven, there are two reasons. First, merit and De (Virtue/Power) are already complete and one ought to be summoned to save the world, but the time has not yet arrived for seclusion and manifestation, so one continues to encourage later students. Second, cultivation has not yet reached completeness: meritorious practice is insufficiently comprehensive, refining and nourishing is not pure enough, and visualization has elicited no response, so even after recitation is finished one still cannot ascend. One must then continue to study diligently and advance, eliminate desires and perceive the mysterious, restrain oneself while helping others, vigorously establish merit, and practice visualization with rigorous single-mindedness. Regardless of how many recitations have been completed, one should cultivate three times each month.

When things and self interpenetrate, meritorious deeds are accumulated and De is cultivated so that thoughts succeed one another continuously and good actions link together, one can frequently sense and behold the Three Honored Ones, and the cloud chariot arrives of itself. Long-term practice will eventually confer supernatural powers. Impatient striving for quick results obstructs cultivation; even reciting ten thousand times while thus obstructed cannot bring transcendence. If cultivation is complete, both body and Shen can soar aloft.

What is called “complete practice” means being able to accomplish the “seven righteousnesses”—the original wording here appears to have a lacuna, after which it lists “propriety, wisdom, and trustworthiness,” and states that one must save and deliver both humans and celestial beings. Even if one possesses these virtues and they have already shown some manifestation, if one cannot universally aid all sentient beings, or if the merit of aiding others is too slight, it does not count as complete practice and one cannot hope to attain the Dao. The path to attaining the Dao lies in practicing the Five Virtues; practicing the Five Virtues stabilizes the three karmas of body, speech, and mind (actions, words, and thoughts), allowing the ten wholesome deeds to be accomplished. Then Taiyi will also descend, the Five Elders will arrive together, and attaining the Dao will be beyond doubt.

The Taishang Laojun Da Cunsi Tu Zhujue concludes.

In the original text, passages such as “practice not yet fully complete… even when finished, not yet ascended” and “the origin of attaining the Dao…” are repeated; the above interpretation combines them according to the sense of the text. Variant readings cited in the notes from the Yunji Qiqian are respectively “merit constrained nearby leading to error” and “those whose desires are biased”; the related original sentences referred to by the notes do not appear in this passage of the scripture.

At the third passage, this sentence appears in the Yunji Qiqian (Seven Slips of the Cloudy Satchel), a Daoist encyclopedia, written as “cheng ze wei fen” (成则未分, “once formed, it is not yet divided”).

At the fourth passage, this sentence appears in the Yunji Qiqian written as “the spleen is one, and together with two others it brings mutual assistance; this mutual assistance is trust.” This means that the spleen and the other two work in concert, jointly regulating and harmonizing one another; such mutual harmonization embodies xin (信, trust or faithfulness)—the De (Virtue/Power) of Earth in the cosmology of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water).

At the fifth passage, this sentence appears in the Yunji Qiqian written as “the master of wisdom.”

At the sixth passage, this sentence appears in the Yunji Qiqian written as “cangse” (苍色), that is, a dark greenish-blue or cyan-green color.

At the seventh passage, this sentence appears in the Yunji Qiqian written as “once completed, it is owing to this viscus.”

At the eighth passage, this sentence appears in the Yunji Qiqian written as “he shi ge li” (和释隔戾), meaning to harmonize and dissolve obstruction and discord.

At the ninth passage, this sentence appears in the Yunji Qiqian written as “like the rising of clouds,” meaning in the manner of vaporous clouds ascending.

At the tenth passage, this sentence appears in the Yunji Qiqian written as “and again it emerges and merges with the colors of the clouds,” meaning it becomes visible once more and unites with the hues of the clouds.

At the eleventh passage, this sentence appears in the Yunji Qiqian written as “…striking the mat with a board,” that is, using a wooden board to strike a seating mat. The original text substitutes an ellipsis for the intervening wording.

At the twelfth passage, this sentence appears in the Yunji Qiqian written as “the qi of both hands is red,” that is, the Qi (vital energy) in both hands appears red in color.

At the thirteenth passage, this sentence appears in the Yunji Qiqian written as “stationed in the heart.” Accordingly, the reading “zhenxin” (镇心) in the present text should be understood as “Zhenxing” (镇星, Saturn, the Stabilizing Star).