《云笈七签》Vol. 4

In the Great Void—the primordial realm beyond ordinary ideas of heaven and earth—there is a flower and a fruit. Whoever eats the flower can live forever; whoever eats the fruit can become a flying immortal. These are known as the cinnabar fruits of the Crimson Tree, whose radiance shines upon the Five Viscera. Unless one can remain deeply still for a long time, contemplate the subtle and hidden, and keep the spirit settled within the Great Void, one cannot obtain and eat these flower and fruit.

The Jade Chamber of Shangqing gives rise to clouds of seven treasures, with seven layers of color and Qi divided into nine levels. The boy Bifei and the maiden Xuanmi can ride these jeweled clouds and ascend to the Heaven of Yuqing. Bifei is a deity of Taiwei Heaven, and Xuanmi is a goddess of Yuqing. If a Dao practitioner can disperse and reunite the myriad spirits, travel freely to and from the One Emperor, transform the nine souls, and bring together the Qi of the Five and Seven, then they can rely on Bifei and summon Xuanmi. Even after enduring seven calamities of death, they can receive the protection of the sun, moon, and stars. The Five Elders will lengthen their life and shine upon them with gracious radiance, while the Most High will connect them to the immortal realm through the “Three Conveniences.” “Three Conveniences” is the name of the Most High’s Golden Chamber.

○ Chapter Ten

The Lord of Primordial Peace, Qingling, said: “‘Qingling’ is the title of a Perfected One; ‘Eight Qi’ refers to clouds whose colors overlap and reflect one another; ‘Primordial Lord’ is the deity beside the Void Sovereign who oversees lifespans. ‘Three Blossoms’ is the name of the immortal palace of Yuqing, and also the place where the Lord of Primordial Peace resides.”

○ Chapter Eleven

The Lord of the Grotto of Truth, Huangqing, said: “‘Huangqing’ refers to a Perfected One among the Three August Ones of Shangqing; ‘Grotto of Truth’ refers to the venerable lord of Shangqing. They were both born beyond the Great Void and both die above Guanghan. Since they can both live and die, this is the basis for the doctrine that the three emperors of Huangqing and the Grotto of Truth are united as one.

“‘Mother of the Sun’ is the aged mother deity of Yuqing, who oversees the wombs of the honored gods. Her name is Zheng Huitiao. If a Dao practitioner knows the Mother of the Sun’s name, the womb will open of its own accord, and the sins of seven generations of ancestors will also be erased.”

○ Chapter Twelve

The Lord of Highest Primordial Purity said: “The August Man of Highest Purity always dwells at ease in a banquet above the Violet Empyrean. Jade Root is the name of a mountain in the Heaven of Yuqing, where the highest perfected ones among the Five Elders govern. Here, the Perfected One of Great Purity brushes the radiance of the sun and moon upon the One Emperor…”

The Most High Lord of Great Simplicity says: The Most High Emperor dwells in a banquet hall above the Purple Empyrean. “Jade Root” is the name of a mountain in the Heaven of Jade Purity, and the place governed by the Five Venerable Elders, the Supreme Perfected Ones. Before the First Emperor, the Perfected One of Great Simplicity reflects the radiance of the sun and moon. In the Heaven of Great Simplicity, the sun is called “Subtle Radiance.” “Jade Gate” and “Orchid Chamber” are both names for gateways in the Palace of Highest Clarity. The tree in the moon is called the “Qian Tree,” also known as the “Medicine King.” There are eight of them. Those who eat its leaves become Jade Immortals. Their bodies are clear and transparent, like crystal glass.

The Lord of the Way of the Four Elders of the August Sovereign says: The Perfected Ones of the Four Elders of the August Sovereign cast no shadow in the sun. They call the sun the “Nine Luminaries” and often ride in a wheel of luminous jade, revolving and dwelling in banquet halls within the sun. “Vast Rosy Clouds” is the name of a mountain in the Heaven of Jade Purity, and the place where the nine suns rise. It is governed by the Sun Emperor.

The Most High Great Dao Lord of Jade Dawn says: Through the transformations of magical arts, the Dao Lord protects his own form. Above Highest Clarity, he gazes back at a scene bright as a mirror; in the Chamber of Jade Reflection, he loosens his robe and sash, then rides the Eight Whites into the Gate of Four Brightnesses. He returns to his divine king’s position in the sun and also becomes a lofty spirit in the moon. “Jade Reflection” is the name of the Palace of Jade Dawn; the “Four Brightnesses” is the southern gate of the Jade Emperor of Highest Clarity.

The Lord of the Great Dao of Great Clarity says: In the Heaven of Great Clarity stands a mountain called “Floating Summit,” governed by the divine kings of the Three Heavens. The Celestial Beings there call the sun “Great Brightness.” There is also a Golden Radiance Tower. All who receive the bestowed jade registers of true immortals dwell in this tower.

The Lord of Primordial Radiance of the Great Dao of the Supreme Ultimate says: Within the Supreme Ultimate is a king of Primordial Radiance who governs the immortals of the Three Heavens. The “Great Vastness” lies beyond the Heaven of Great Clarity. The Perfected Ones of the Supreme Ultimate call the sun “Round Brightness.”

The Lord of Purple Primordial Light of the August Beginning said: In the Heaven of Purple Primordial Light of the August Beginning, bright and brilliant light is always present, dense as a thin veil of clouds and rosy vapors. This is where the nine suns rise; their light shines together, so that they appear as one sun. The Great Wilderness is a region beyond the Heaven of Great Clarity. The Perfected Person of the Supreme Ultimate called the sun “Perfect Radiance.”

Chapter Seventeen

The Lord of Purple Primordial Light of the August Beginning said: In the Heaven of Purple Primordial Light of the August Beginning, bright and brilliant light is always present, dense as a thin veil of clouds and rosy vapors. This is where the nine suns rise; their light shines together, so that they appear as one sun. Six Abysses is the name of the Lord’s palace, and Cold Lad is the name of a mountain. Thus the scripture says that ascending Cold Lad Mountain allows one to meet in the Palace of Six Abysses.

Chapter Eighteen

The Lord Lao, the Supreme Elder of the True Center of the Unembodied Hero, said: The Lord Lao, the Supreme Elder of the True Center of the Unembodied Hero, dwells in the Palace of the Supreme Perfected and oversees the registers of the Five Emperors’ names. He untangles the layers of knots in your Five Talismans and causes the Five Spirits to come into being within your embryonic bones. He often roams within the Purple Chamber and Bright Hall. “Five Talismans” and “Five Spirits” are specialized terms in Daoist cultivation.

Chapter Nineteen

The Yellow Lord Lao of the Center said: The Yellow Lord Lao of the Center is the True Sovereign among the Three Primordials. Round Splendor is the name of the Yellow Lord Lao’s palace; Jade Longevity is the name of a mountain in the Heaven of Great Subtlety. Both are places under the Yellow Lord Lao’s governance.

Chapter Twenty

The Lord of the Inner Landscape, the Supreme Perfected of Azure Essence, said: In the Palace of Azure Essence there is a chamber called the Upper Splendor Chamber. Within it is naturally formed azure Qi, called “the smoke of returning fragrance.” It can be smelled even three thousand li away when the wind blows against it. Purple Void is the name of a mountain in the Inner Landscape. The Lord of Azure Essence often rides a carriage of feathered ease, accompanied by the Lad of Mysterious Radiance, ascends Purple Void Mountain, and enters the Jade Chamber.

Chapter Twenty-One

The Primordial Lord of Worthy Jade of the Nine Qi of the Sun said: “Nine Qi of the Sun” is a designation established to describe the transformations above the Three Mornings. The Lord of Azure Essence often rides a carriage of feathered ease, accompanied by the Lad of Mysterious Radiance, ascends Purple Void Mountain, and enters the Jade Chamber.

Chapter Twenty-One

The Lord of Primordial Worth, Jade Worthy of the Sun’s Nine Qi, says: The Sun’s Nine Qi are the energies that move and transform above the Three Mornings. They ride in a purple carriage and dwell beneath the Subtle Mystery. The Subtle Mystery is where the spirits within the sun reside. The sun’s spirit is named Master Worthy; the celestial realm sometimes also calls the sun “the Subtle Mystery.”

“Opening Yin in the Great Vastness” refers to the place where the embryo spirit resides. When the fetal gate is closed, stagnant, impure blood energy accumulates there. Once the gate opens, it becomes the dwelling place of the infant spirit. The Great Vastness is the root of deep, mysterious energy, while Opening Yin is the source from which life endures. If the fetal gate can be opened and made clear and pure, the Qi of the One Emperor—the primordial Qi that symbolizes the source of life—can be made whole. If one can cultivate within the Great Vastness, the Five Elders—the deities of the five directions—will feast in celebration. Thus, opening the Yin gate and purifying the Great Vastness can preserve the root of Yang Qi for a long time.

The source of Yang is like a person’s vitality and vigor. If a cultivator can keep this source from waning and settle the Mysterious Spring, the source of Jing within the body, while keeping the mind calm and deep—like still water in a profound pool or a clear sky—they can delay aging, extend their years, and bring their own Qi into harmony with the wondrous spirit-energy.

Chapter Twenty-Two

The Primordial Beginning Lord of the Nine Pure Ones and Golden Radiance says: In the Heaven of Primordial Beginning stands a Palace of Radiant Scenery, where the Qi of the Nine Pure Ones arises naturally. Mists of Qi coil and drift, forming clouds of nine colors. Entering the mists changes one’s appearance; dwelling within them can bring many transformations of the body. There is also a river of Auspicious Nectar, known as the ford across which fortunate people pass.

In the Heaven of Primordial Beginning there is another Palace of Radiant Scenery, where the Qi of the Nine Pure Ones arises naturally. Mists of Qi coil and drift, forming clouds of nine colors. Entering the mists changes one’s appearance; dwelling within them can bring many transformations of the body. There is also a river of Auspicious Nectar, known as the ford across which fortunate people pass. There is also a Flowing Pool, a thousand li in circumference, where jade trees grow. Drinking its water clears and opens the Five Viscera, and violet clouds appear on one’s face.

Chapter Twenty-Three

The Lord of the Nine August Ones, the Supreme Perfected Commander of Fate, says: The Nine August Ones, the Supreme Perfected, are Lords of Primordial Worth in the Jade Void. The Four Offices are the forbidden palace of the Celestial Emperor. Morning Radiance is the name of the Jade Void’s Palace of the Commander of Fate; Flying Rosy Clouds is the name of a mountain in the Heaven of the Jade Void; and the Wondrous Register is the talismanic register used by the Immortal Emperors.

Chapter Twenty-Four

The August Sovereign, Supreme Perfected Jade Radiance Threefold-Origin Lord says: The August Sovereign, Supreme Perfected is the chief officer among the Perfected Beings of Shangqing, in charge of scriptures and prohibitions. She is also the mother of the Jade Radiance Immortal Maiden, hence the title Jade Radiance Threefold-Origin Lord. She rides a carriage called “Spirit’s Winding Return,” ascends to a palace wreathed in clouds and mist, and enters the Chamber of Unbounded Flow. “Spirit’s Winding Return” is a kind of carriage ridden by Daoist Perfected Beings.

“Lower Gate of the Nine Curves” refers to the sexual organs: in men, it is called the “Nine Curves,” and in women, the “Lower Gate.” The sexual organs often give rise to an aura like white clouds, which steams the Yellow Court, a site within the body associated with cultivation. This is regarded as a sign of having attained the Dao.

Chapter Twenty-Five

The Supreme One, Upper Origin Lord of Prohibitions says: The Supreme One, Upper Origin Lord governs the immortals, oversees the vital energy of the mountains in every region, removes names from the registers of the dead, and records the names of the living in the register of life. The King of Red Qi is a high-ranking deity within the sun, named Jiang Cheliang. Whoever knows the name of the King of Red Qi can live forever and never die.

Chapter Twenty-Six

The Primordial Void, Yellow Chamber, True Dawn Lord says: “Primordial Void, Yellow Chamber” is the place governed by the True Dawn Immortal Lord. The “Jade Palace” is where the talisman registers and name lists of those who have attained the Dao are kept. “Nine Origins, Stabilizing the True” is the title of the Great Emperor of the Nine Origins: the emperor’s name is “Zhen” and his courtesy name is “Zhen.” Whoever knows this title can live forever and never die.

Chapter Twenty-Seven

The Supreme Ultimate, Lord of the Four Perfected, Origin Lord says: The Supreme Ultimate Origin Lord rides a carriage adorned with soaring feathers, gathering clouds and Qi into its splendid decoration. She drives nine dragons, making them gallop in unison. She displays her majesty in the High Heaven, turns her wheels at the Mound of Great Brightness, and sounds a bell at the Terrace of Vermilion Fire.

Chapter Twenty-Eight

The Four Dippers, Central Perfected, Seven Dawns Dispersing Radiance Lord says: In the Jade Clarity Heaven there is…

Chapter Twenty-Eight

…driving nine dragons and making them gallop in unison, displaying her majesty in the High Heaven, turning her wheels at the Mound of Great Brightness, and sounding a bell at the Terrace of Vermilion Fire.

Among the Four Dipper regions (the starry domains of the celestial realm), the True Lord of the Seven Mornings, Scattering Radiance, says: In the Jade Clarity Heaven stands a Terrace of Scattered Radiance, where the Dao Lords of the Four Dippers and Seven Mornings govern. In the Heaven of the Seven Mornings there is a “fragrance of returning to life” that rises toward Three Treasures Mountain. This mountain lies within the Four Dippers. On its summit is the Hall of Golden Lang, called the Palace of Reflected Clarity and Tranquility. The Perfected Ones of the Highest Sovereign within the palace bear precious radiance above their heads; their bodies shine with a complete and luminous glow. Their Qi is joined with the Three Treasures, and through spiritual insight they can perceive the Five Viscera. The Dongjing’s words, “Fragrant winds waft over the Three Treasures; the Five Viscera shine with clarity and tranquility,” refer to this place.

○ Chapter Twenty-Nine

The Lord of Yellow Radiance in the Chen Region says: The Perfected Ones of the Chen Region wear the Yingyan Talisman (a Fulu for welcoming and drawing forth). They ascend to the Court of the Great Empyrean, ride the Flying Feather Wheel at the Canglang Terrace, and wear ornaments marked with jade seal patterns in the Palace of Great Rosy Clouds.

○ Chapter Thirty

The Lord of Highest Radiance, the True Celestial Emperor Li of Great Peace, Rear Sage of the Golden Gate, says: Within the Golden Gate, a celestial palace, is the Qi of Highest Radiance. Its color is rich and abundant, and its brilliance shines in all ten directions. This is the numinous capital of the Rear Sage and the place where Great Peace gathers. Seeds of enduring blessings are sown within the Qi of the sun, while the roots of the Three Fates, which sustain life, are planted in the lunar palace courtyard. The Five Poisons, the many harms that lead people astray, are ended here. The conditions for releasing bonds and gaining new life take shape in heaven.

○ Chapter Thirty-One

The True Lord Pengshi, Rear Sage of the Great Void, without Radiance, says: Within the Great Rosy Clouds stands a Pengpeng Chamber. It is built from condensed white Qi, with nine layers of cloud Qi joined to form its halls. Layer upon layer of purple haze makes up its gates, and wondrous light gathers within. Thus it is called the Pengpeng Chamber, the dwelling place of the Primordial Lady of the Great Void.

○ Chapter Thirty-Two

The Immortal Lord, Master of the Nine Qi of the Great Mysterious Capital, says: The Master of the Nine Qi of the Great Mysterious Capital rides the morning-returning wind, ascends Mount Dangzhi, displays flourishing mists, and enters the Palace of Great Radiance. At the Gate of Death, the aperture or portal associated with death and blockage, he cuts down the Placenta Tree; at the beginning of the netherworld, he nurtures fetal Qi. At the Everlasting Pass, he saves people from the Five Poisons and records the Three Fates in the Golden Book.

The Lord Lao of the Eight Sovereigns of Shangqing says: The Shangqing Heaven lies beyond the Juexia. The Lord Lao of the Eight Sovereigns governs the immortals of the nine heavens and dwells in the Shangqing Palace. They ride in a Guanglang chariot, hold phoenix-feather insignia, climb Mount Huabian, and enter the Hall of the Great Elder. The Shangqing Perfected Ones call the sun and moon “Great Treasure” and “Nine Blossoms.”

Chapter Thirty-Four

The High Dawn Master, the Jade-Treasure Immortal King of the Fangzhu Palace in Donghua, says: Donghua, where Lord Qingtong dwells, is a gathering place for immortals and Perfected Ones. It lies between the First Radiance and is governed by the High Dawn Jade-Treasure King. The Perfected Ones of Donghua call the sun “Purple Radiance” and also “Round Pearl.” Lord Qingtong rides a carved-jade chariot, harnesses the Qi of the Round Pearl, climbs Mount Yunbo, and enters the Hall of Donghua.

Chapter Thirty-Five

The Great Emperor of Fusang, the Lord of the Nine Elders and Immortal Sovereign, says: The Capital of the Nine Elders is a mountain near Fusang. The Immortal Sovereigns of the Nine Elders dwell around Fusang and govern the Capital of the Nine Elders. The Great Emperor governs the treetops of Fusang and gathers at the Fangzhang Terrace. The two Dao Lords sometimes ride in a feather-joined chariot; this chariot is the color of layered clouds. They climb to the treetops of Fusang, gather at the Capital of the Nine Elders, take out the Spirit-Gate Talisman, and summon the Great Ruling Spirit or Great Demon King who governs the Capital of the Nine Elders.

Chapter Thirty-Six

The Jade Lord, Master of the Chart, the Ten Thousand Blossoms Adept of Little-There Jade Perfection, says: In the Heaven of Little-There Jade Perfection stands the Palace of Ten Thousand Blossoms.

The place where the Minor You Master resides is governed by the Jade Lord. This palace preserves the precious scriptures of the Supreme Emperor and the hidden texts of the Jade Clarity realm. It also contains a hall of grotto contemplation, suspended in the Great Void. The Winding Ford of the Deep Springs is the underworld ruled by the Demon King. Since you have already attained the Dao of the Grotto One, you can escape the death register of the Winding Ford of the Deep Springs, and your immortal name will be recorded in the Register of Numina Feathers.

Chapter Thirty-Seven

The Supreme Emperor, Lord of Prohibitions and True Count of Xuanzhou, said: Xuanzhou has three fords of submergence, which only flying immortals can cross. There is also the Hall of Feathered Radiance, situated in the Court of the Great Void. The Palace of the Utterly Empty lies amid five-colored auspicious clouds; it is a place where the Queen Mother of the Kingly Spirits and the Immortal Maiden of Golden Florescence often wander. The Supreme Emperor, Lord of Prohibitions and True Count, the Jade Lord, often rides a chariot of the sun and moon, clad in a tiger-patterned fur robe. He ascends Mount Chongmo, enters the Hall of Feathered Radiance to feast and roam, washes the tassels of his sash in the Pool of the Imperial River, and visits the Palace of the Utterly Empty to meet with immortals.

Chapter Thirty-Eight

The Lord of the Morning Center in the Great Void, a Daoist deity, spoke to the Lord of Great Simplicity from the jade gateway of the grotto palace within Mount Emei: “The Pool of the Imperial River can be used to wash the tassels of your sash; in the Palace of the Utterly Empty, you can meet with immortals.”

The Great Void lies beyond the Grotto Radiance, while Great Simplicity stands above the Hidden Mystery. Beyond the Great Simplicity, the Nine Palaces are arrayed with golden gates. In the Court of the Great Void, cinnabar towers rise in seven tiers. These are all places visited by the Three Primordial Lords of Great Simplicity.

Chapter Thirty-Nine

The Azure Golden Elixir Emperor Lord, Mother of the Nine Numina and True Immortal of West Yuan Guishan, said: On Mount Kunlun stand the Lodge of the Nine Numina and the Palace of Golden Elixir and Flowing Clouds. They reach upward to the Wheel of the Jade Pivot and lie below in the Great Void; these are places governed by the Queen Mother. West Yuan Guishan lies west of Mount Kunlun and is where the Jade Consort of the Great Emperor resides.

Explanation of the Supreme Great Dao Lord’s Grotto-Truth Golden Mystery Eight Radiances Jade Register

The Taishang Basu Yinshu was transmitted by the High Immortal of the Eastern Florescence; the Dadong Zhenjing by the High Immortal of the Southern Florescence; the Jinzhen Yuguang Ying Tian Dongguan Yu Jing by the High Immortal of the Western Florescence; the Xiaotiao Jiuyue Huoluo Qiyuan Shangjing by the High Immortal of the Northern Florescence; and the Taishang Gaosheng Bajing Yulu by the Central Immortal of the Jade Emperor.

The Yellow Emperor Lord of the Center and the Primordial Lord of the South stored two of these scriptures in the Dark Cloud Feather Chamber of the Jade Terrace of Great Simplicity. They placed them in a Yulin scripture case and sealed it with the Jade Clarity Seal of the Three Origins.

They ordered seven hundred Dragon Blossom Jade Maidens from the Golden Terrace of the Northern Cold and seven hundred Western Spirit Jade Boys from the Palace of White Emptiness to guard the scriptures. At midnight on the first day of the ninth month in the eleventh year of the Yonghe era of the Jin dynasty (355 CE, the year of the Wood Hare), these scriptures were transmitted by Lady Wang of Purple Tenuity. The complete work contains 20,230 characters, including 10,000 characters in the Dadong Zhenjing.

What follows is an explanation of the Shangqing Gaosheng Taishang Dadaojun Jinxuan Bajing Yulu.

The Most High Lord of the Great Dao, High Sage of Shangqing (the supreme deity of the Shangqing celestial realm), coalesced from the vital essences of the Two Mornings and the purple Qi within the auspicious clouds. His radiance was like jade, and golden light shone around him. Gathering the finest essences, he brought forth a wondrous spirit, which took root in his mother’s womb and transformed into a human being.

His sacred name was Xuetian Zhen, and his courtesy name was Kaiyuan. His mother carried him for three thousand seven hundred years. He was born at the Danxuan Ridge of Fuluo Peak on Mount Yucha in the Western Nada Heaven. Thereafter, he received the celestial scriptures at Yuxu and ascended to Shangqing, where he was honored as the Most High, High Sage, Jade Dawn Lord of the Great Dao. He dwelt in the Sevenfold Purple Chamber of the Sun Gate Pavilion of Rui Pearl, attended and guarded by three hundred thousand jade boys and three hundred thousand jade maidens.

He then took up a bamboo tablet and moved among the Seven Gardens, raising blue banners and planting red ones. He soared through the sky, waving his pennants, riding the sunlight and harnessing swift winds as he traveled among the clouds of the eight directions, wheeling through the air. He looked up and wore the radiance of the sun; he gathered the sun’s falling pearls, ate the jade fruits of the Crimson Forest, and swallowed the purple lotuses of the Dark River. Seated calmly in his numinous carriage, he governed the celestial emperor’s documents. The myriad spirits bowed to him eight times. The spirits of the Five Virtues held tallies in their hands, the High Perfected (immortals of elevated rank) attended at his side, and the Celestial Emperor presented him with charts and books.

He looked up at the sky and said, “If you wish to cultivate yourself into a Perfected One, you should visualize the sovereign spirit within the sun riding a dragon.”

The phoenix rides the radiance of the heavenly clouds and travels east through the Mulberry Grove, then enters the palace gate where the emperor resides. To ascend to heaven, one should visualize the Lady in the Moon riding ten flying dragons and taking my Flowing-Bell Chariot westward to pay court to the Six Spirit-Lords, finally reaching the emperor’s hall. During visualization, gather the spirit and set the thoughts in motion, paying homage above to the Jade Emperor. The light of Yuyi, the spirit associated with the sun, spreads in radiant abundance; tread upon its glow and press onward. The light of Jie Lin, the spirit of the moon, unfurls in bright splendor and reaches high into the clouds. The two Flowing-Bell Chariots travel side by side westward to pay court to the Six Spirit-Lords, finally arriving at the emperor’s hall. Gather the spirit and set the thoughts in motion, paying homage above to the Jade Emperor; let Yuyi’s light spread in radiant abundance as you tread upon its glow and press onward; let Jie Lin’s light unfurl in bright splendor and reach high into the clouds. The two sovereigns ride together in one chariot, then vanish into the heavens.

“Great Being” refers to the Purple Palace among the Nine Heavens. “Lesser Being” refers to a celestial grotto, the foremost of the Thirty-Six Heavens of Clear Emptiness. At first, the Most High Lord of the Great Dao, a revered Daoist deity, rides a chariot formed from a scene of light, drives clouds of eight colors, and carries the register of the Subtle Azure Emperor, the Eastern Azure Emperor named Fengzi. Together they travel east to the Heaven of Yuyue Nalin Jade Terrace, pay their respects to the Jade Clarity Purple Way Void Emperor Lord, and receive the Hidden Talisman of the Nine Radiances and Great Dawn.

Next, the Most High Lord of the Great Dao rides a chariot formed from two scenes of light, drives crimson clouds of seven colors, and carries the Subtle Vermilion Emperor, the Southern Vermilion Emperor named Ding Wuyan. Together they travel south to the Heaven of Gaotao Lichong Longluo, pay their respects to the Jade Clarity Sun-Wing Void Emperor, the Most High Lord of the Dao, and receive the Hidden Talisman of the Primordial Dawn of Vision.

Then the Most High Lord of the Great Dao rides a chariot formed from three scenes of light, drives red clouds of six colors, and carries the Purple Subtle White Emperor, the Western White Emperor named Qu Yuanshi. Together they travel west to the Heaven of Bixu Geyin Lili, pay their respects to the Jade Clarity Changyang Beginning Void Emperor, the High Origin Lord, and receive the Hidden Talisman that gathers the Nine Extremes of Dawn.

Finally, the Most High Lord of the Great Dao rides a chariot formed from four scenes of light, drives azure clouds of five colors, and carries the Dark Subtle Black Emperor, the Northern Black Emperor named Qi Yuanxuan. Together they travel north to the Heaven of Jia Be Mo Tan Lou Yu Yi, pay their respects to the Jade Clarity Sevenfold Stillness Dao-Born High Void Emperor Lord, and receive the Hidden Talisman of the Converging Radiance and Turning Root.

This passage depicts a practitioner’s celestial audience during visualization: deities ride clouds to ascend to heaven, pay court to the heavenly emperors, and receive hidden talismans. “Visualization” (cunsi) is a Daoist practice of concentrating the spirit and imagining deities, the celestial realms, or scenes within the body.

The Great Supreme Lord of the Great Dao first rode in various celestial carriages known as the Fivefold Radiance, Sixfold Radiance, Sevenfold Radiance, and Eightfold Radiance. Driving clouds of different colors, he led the corresponding Subtle Emperors in the directions of northeast, southeast, southwest, and northwest to different heavenly realms. There they paid audience to the Lord of the Void Emperor in the Jade Clarity Realm and received their respective hidden talismans—the secret talismans or methods transmitted within Daoism.

Afterward, the Great Supreme Lord of the Great Dao rode the Jade Carriage of Cavernous Radiance, driving it with Great Rosy Clouds, Purple Mist, and the brilliance of Mysterious Radiance. He led Shenming Xian, the Inner Emperor of the Nine Subtleties, together with the many Perfected Ones and Immortal Kings of the High Sovereign, Nine Mysteries, and Nine Heavens, ascending together to the lofty Cloud-Capital. They proceeded to the Upper Heaven of Jade Clarity, paid audience to the Great Supreme Jade Emperor, Lord of the Great Dao, of Jade Clarity and Purple Radiance, and received the hidden talisman of the High and Clear Lord of the Great Dao of the Great Void and Ultimate Nonbeing.

Commentary on the Scripture of the Seven Turns and Seven Transformations of the Celestial Realm of Shenzhou

Shenzhou lies north of the Celestial Gate, with the orbits of the sun and moon passing to its south. The Seven Stars move through the highest reaches of heaven, symbolizing the hidden talisman of the Supreme Lord of the Dao.

Commentary on the Scripture of the Seven Turns and Seven Transformations of the Celestial Realm of Shenzhou

Shenzhou lies north of the Heavenly Pass, the gateway to the celestial realm. The sun and moon travel along its southern side, while the Seven Stars revolve at its center. By day, the celestial bodies move to the left, passing through the Eight Latitudes; by night, they turn to the right through the Seven Longitudes. When the Seven Stars complete one circuit, the light of heaven circles back and reveals numinous Qi. This is the court where the Lord of Purple Dawn, the August Sovereign, received instruction. By practicing the method of the Seven Revolutions, one can ascend to the realm of Jade Clarity, a lofty heaven in Daoism.

The Way of the Seven Revolutions and Seven Transformations was received by the Lord of Purple Dawn, the August Sovereign, from the Parents of the Nine Heavens. After attaining the Way through practice, the Lord of Purple Dawn transmitted it to the August Sovereign Lord of Mysterious Inspiration and Clear Heaven. He passed it to the Jade Youth of the Three Heavens, who passed it to the True Primordial Lord of Purple Polarity. The True Primordial Lord passed it to the Lord of the Celestial Emperor, who passed it to the Lord of the Upper Origin of the Southern Pole. He passed it to the Celestial Emperor of Great Tenuity, who passed it to the Lord of the Golden Tower, the Later Sage. The Later Sage then passed it to the Lord of the Azure Youth, the High Minister. In this way, the true method was transmitted in succession by the sages and perfected beings, and was taught only once every ten thousand kalpas. The King of Lesser Being later made another copy and sealed it away in the Western City Mountains. Anyone who obtains this scripture will invite the Sage Lords to the Palace of Highest Clarity. Twenty-one Jade Youths and twenty-one Jade Maidens will oversee and guard its numinous writings, protecting whoever possesses the scripture.

The Jade Chapters of Shenzhou record: Anyone who obtains this scripture will invite the Sage Lords to the Palace of Highest Clarity. Twenty-one Jade Youths and twenty-one Jade Maidens will oversee and guard its numinous writings, protecting whoever possesses the scripture.

The Jade Chapters of Shenzhou comprise fourteen chapters, musical pieces played by fourteen Imperial Lords in the Wilds of the Cavern. They also record the secret names of the hundred gods, the wondrous celestial phenomena of the Jade Heaven, and the vital essences of the Three Luminaries—the sun, moon, and stars. Recited aloud, these chapters ring clear and resonant, like the striking of jade. If the deity of the Upper Origin recites them ten thousand times, they enable a person to ascend to heaven in broad daylight.

◎ Commentary on the Scripture of the Divine Tiger’s Upper Talisman for Dispelling Demons and Awakening Wisdom

“Spirit” refers to a wondrous and numinous power, capable of endless transformation. The workings of Yin and Yang are likewise beyond measurement, and so they are called “spirit.” The “tiger” symbolizes might: its power shakes the Nine Regions in the distance, and its numinous radiance illuminates Shangqing, the celestial realm in Daoist belief. Here, “higher” refers to the Most High, the supreme deity, who dwells in secrecy in the upper palace of the numinous capital. Seven thousand divine tigers stand ready at the Jade Gates, the palace gates of the Celestial Emperor; hence the name “divine tigers.”

A “talisman” is a token of trust, a credential. The Most High’s talismanic credentials can summon the gathered spirits and deities. To “dispel demons” is to destroy ghosts and malign forces. Those whose names are recorded on jade registers in purple ink, and who are thus qualified to practice the highest teachings, often face disturbances from evil influences and trials from ghostly demons. Daoist practitioners should recite this scripture to awaken the hundred Yang forces, causing them to arise like flashes of lightning, and to stir the thousand Yin forces, making their power manifest. In this way, the Six Heavens lose their strength, and the Nine Demons disperse and collapse.

Wisdom is like the sun at midday. Insight, for its part, takes ceaseless generation as its essential principle. Thus, the character for “insight” contains two instances of the character for “life,” set side by side to bear the form of the character for “urgency.” Reciting the scripture five thousand times can bring clarity to the spirit and mind and make sacred insight shine forth; it can also set the Eight Radiances—the spirits said in Daoism to dwell within the body or in the celestial realms—ascending on high, and ride the divine tigers in flight. This is a path of transformation of immense power, and so it is called “Dispelling Demons.”

“Tai” means vast, filling the space between Heaven and Earth without end; hence it is called “Tai.” “Shang” refers to being beyond the boundless realm; hence it is called “Shang.” “Taishang” is an honorific title of the Dao Lord.

“Suling” is the name of a dwelling. “Dong” means to reach through Heaven and Earth and extend everywhere. “Xuan” refers to a place deep, hidden, and remote. “Dayou” is the name of a palace. “Miao” means subtle to the utmost degree. “Jing” carries the meanings of ordering and connecting: it proclaims and connects the profound ultimate principles, and orders the gateways through which spirits enter and depart. Hence it is called a “Jing.”

This scripture describes the way of the transformation of the Xuan Dan above and the Three Zhen in the primordial caverns. From its very origin, it existed together with Xuan Qi and came into being alongside the Primordial Beginning. Formed through the gathering and transformation of three kinds of vital essence, it became a luminous jade text. It also gave form to and brought forth the repositories of the Three Caverns, encompassing the source of all perfected beings. It was kept in secret above the Nine Heavens, in the golden terrace and jade chamber of the Palace of Miao within Dayou, and in the dwelling of Suling. There it rested in a deep and remote mystery, amid the radiance of the beginning. At that time, the assembled High Sages and Emperors fasted for three months, looked up to the Great Darkness, gathered their spirits in profound contemplation, and attuned themselves to the Great Stillness. Only after years of entreaty did they receive this scripture from Shangqing. Later, people named it after the place where it was kept.

An explanation of The Feathered Scripture of Nine Paths, Returning to the Origin and Flying

“Returning to the Origin” refers to the cycles and governing principles that turn the stars back to their source, like the spokes of a great wheel revolving in the Void. They harmonize the Qi of the four seasons and keep it in motion without end.

The “Nine Paths” are the nine stars of the Northern Dipper. As the nine stars move, the Five Constants—the enduring principles embodied in the Five Phases—undergo change. The Five Phases follow their movements and each finds its proper order, through which all things receive the vital force of life. These are the effects of the Nine Paths in motion.

The name “Feathered Scripture of Nine Paths, Returning to the Origin and Flying” comes from this account: The Parents of the Nine Heavens and the Elder of Great Perfection rode together in the Chariot of the Luminous Dragon and halted to rest in an immeasurable expanse. Suddenly, an auspicious sign of mysterious numinous power appeared: a white luan carriage and a black-winged phoenix. The phoenix held a white document in its beak, rose into the air, walked upon the void, and flew across the boundless realm. Hence it was named The Feathered Scripture of the White Luan and Black-Winged Phoenix, Flying Through the Void.

An explanation of The Primordial Register of the Ninefold Numinous, Greatly Wondrous Turtle Mountain】【。

Mount Gui lies at the northwest corner of the heavenly realm. It stretches forty million li around, and its summit meets the Jade Clarity Realm. It is a place designated by the Queen Mother of the West. “Primordial Register” refers to the wondrous method of the profound Dao by which the perfected beings of the Nine Void Heavens first brought things into being and transformed the myriad things. Its teachings were recorded and called the Feixing Yu Jing (Scripture of Flying and Soaring).

◎ Commentary on the Primordial Register of the Ninefold Spirit and Wondrous Mount Gui

Mount Gui lies at the northwest corner of the heavenly realm. It stretches forty million li around, and its summit meets the Jade Clarity Realm. It is a place designated by the Queen Mother of the West. The “Primordial Register” records the wondrous method of the profound Dao by which the perfected beings of the Nine Void Heavens first brought things into being and transformed the myriad things. These words are engraved on Mount Gui and passed down among the Zilu, Jinhua, and Qiongtang, places filled with Jing and Qi. The scripture’s meaning is profound and subtle, and its sound and rhythm are graceful and mysterious. It belongs to the scriptures of the Nine Heavens, and is therefore named after Mount Gui.

◎ Commentary on the Hidden Book of Great Elixir, Bestowed at the Eight Seasonal Nodes

“Great Abundance” is the name of a palace located above the Nine Heavens. “Eight” refers to the eight seasonal nodes of the year; “bestowed” means that precepts and methods are granted in accordance with the seasons. “Great Elixir” is the name of the Southern Palace, and “Hidden Book” means a secretly preserved scripture.

This passage says that on auspicious days at the eight seasonal nodes, banquets are held in heaven. On the eight days when precepts and methods are bestowed and grand ceremonies take place, the myriad spirits gather in the Palace of Great Abundance to deliberate, each presenting the matter under discussion. Practitioners who observe purification, reflect, and repent their faults on these days can ascend to the Southern Palace.

◎ Commentary on the Mystery Record of the Seven Sages: Scripture for Returning Heaven through the Nine Empyrean Heavens

The “Seven Sages” include the High Sage Jade Emperor Lord, the High Sage Supreme Lord of the Great Dao, the Upper Sage Purple Clarity Great Primordial Threefold Lord, and the Upper Sage White Jade Tortoise…

“The Seven Sages” refers to the High Sage Jade Emperor Lord, the High Sage Supreme Lord of the Great Dao, the Supreme Sage Purple Clarity Primordial Simplicity Three Origins Lord, the Supreme Sage White Jade Tortoise Terrace Ninefold Spirit Perfect True Western Queen Mother, the Supreme Sage Central Yellow Elder Lord, the Supreme Sage Fusang Great Emperor Lord, and the Later Sage Golden Portal Emperor Lord.

“Arcane records” means that the seven sages each used wondrous methods to write down the immortal names of those who had already attained the Dao. “Returning to Heaven” describes the Supreme Lord of the Dao carrying a covenant and returning to the celestial realm with the Jade Void Purple Guest. They spread their radiance and ascended the Vermilion Palace of Nine Levels and Seven Reflections. They lingered above the bright clouds and roamed through the Nine Heavens, entering seven ritual forms into the register of immortals and engraving the titles of rulers in hidden texts.

The “Nine Heavens” are also called the “Nine Vacuities.” By command, the Supreme Sage Emperor Lords gathered the moving primordial Qi within the Nine Heavens and transformed it into naturally formed writing, using arcane records to note the names of those who would attain the Dao in later times. Wondrous sounds and rhythms harmonized with one another, while Jade Radiance received the true Qi. Some of these names appeared in writing; others were expressed through hidden sounds. Convergences in every direction, above and below, all served to reveal the arcane names.

Explanation of “The Secret Talisman of the Five Phases in the Verses of Qu Su”

“Qu” is the name of a terrace; “Su” refers to the plainness of the eight directions. Above the Arcane Capital stands the Nine-Bend, Steep Phoenix Terrace, whose structure is entirely congealed from natural Qi.

“Qu Su” is so named because the Nine-Bend, Steep Phoenix Terrace stands above the Arcane Capital. The terrace is congealed from the natural Qi of the phoenix and contains jade chambers and rooms. It lies above the Nine Heavens, south of the Jade Capital. There, the true Qi of the eight convergences arises from emptiness and intermingles, winding through and reaching the eight directions. It summons the wings of the soaring bird above and connects with the spirits of the eight directions around it; hence the name “Qu Su.”

“Jue” means the essential principle or central teaching; “ci” refers to verses that express sorrow and joy. These verses are congealed from the Qi of the Nine Origins and Orthodox Unity. Above, they praise the joy of the divine perfected ones; below, they express compassion for the people’s suffering. Hence they are called “verses of sorrow and joy.”

The “Five Phases” are Metal, Wood, Water, Fire, and Earth. “Secret” means stored within the jade palace of the Highest Clarity; “talisman” refers to a document or written sign. The refined Qi of five colors circulates and gathers to form talismanic writing, which brings together and transforms the myriad perfected beings and commands and governs all the spirits.

“Qingyao” is an alternate title of the Purple Clarity Emperor (a revered Daoist deity). “Purple writings” refers to documents written in purple ink; “gold” means golden tablets; “root” means the root of the sun, its foundation. “The Three Heavens” refers to Qingwei Heaven, Yuyu Heaven, and Great Red Heaven.

“Explaining the Scripture of Qingyao, Purple Writings, Golden Roots, and Collected Classics”

“Qingyao” is an alternate title of the Purple Clarity Emperor. “Purple writings” refers to documents written in purple ink; “gold” means golden tablets; “root” means the root of the sun. “Collected classics” refers to the essential teachings gathered from various scriptures. According to tradition, the Jade Emperor ordered the Supreme Attendant of the Perfected Ones, Lord of the Immortals, to compile a catalogue of precious scriptures and collect methods for obtaining the sun’s root. These were brought together as a collection of classics and written in purple ink on golden tablets.

“Explaining the Scripture of the Essence of Stone, Golden Radiance, Concealing the Image, and Recording the Form”

“Essence of stone” refers to wondrous iron: stone describes the nature of iron, while essence means the finest substance within stone. When forged into a sword, it emits golden radiance. “Gold” refers to the sword’s body, and “radiance” to the numinous power of its blade. “Concealing the image” means hiding one’s form; “recording the form” means using a substitute in one’s place.

“Explaining the Scripture of the Supreme One’s Five Emperors’ Inner Reality and the Nine Red Mottled Talismans”

“Supreme One” is an honorific title for the boundless Great Dao. “Nine Red” refers to the Qi of the Nine Origins; the Nine Origins are the Five Sacred Mountains and the Four Seas. Since the colors of mountains and seas intermingle, they are called “mottled.” The Five Sacred Mountains rely on these talismans for protection, the Four Seas for nourishment, the Five Emperors for spiritual power, and people for attaining immortality.

Volume Nine: “Explanations of the Scriptures in the Section on the Three Caverns’ Scriptural Teachings”

The Jade Writings of the Great Empyrean says: “The Nine Heavens and Nine Kings are the fundamental source of the myriad Qi and the ancestors of the many emperors; they are also the wellspring of the essence of the Nine Qi. Before Heaven and Earth had yet taken shape, …” One who attains the Dao there can cultivate the way to become an immortal.

The Wondrous Scripture of the Jade Book of the Great Empyrean says: The Nine Kings of the Nine Heavens are the source of the myriad forms of primordial Qi, the ancestors of the assembled emperors, and the wellspring of the essence of the nine kinds of Qi. Before Heaven and Earth had congealed, when the sun, moon, and stars had yet to appear, the Nine Kings of the Nine Heavens took shape spontaneously within the void and chaos. After nine Yellow Kalpas, primordial Qi divided, and each king came to govern a region. Heaven and Earth were then established, and the sun, moon, and stars appeared.

The Qi of the myriad things flowed and transformed, coalescing into Dao’s perfected beings. The Primordial August Sovereign and the Most High Jade Void were also born together in the Primordial Heaven. Then came thirty-nine Imperial Lords and twenty-four Perfected Ones, along with palaces and the offices associated with them. The August Sovereign’s precious scriptures were chapters formed naturally, meant to teach the Way of longevity and the methods of deathlessness. The talismans and registers, scriptural chapters, and jade instructions also originated with the Kings of the Nine Heavens, and were passed down through the generations by the Perfected Ones.

When the Three-Five cycle shifted and the Ninefold Numinous Response came due, the Later Sage, the Lord of the Ninefold Mystery, examined the origins. Reckoning through nine hundred billion and nine hundred thousand accumulated kalpas, he found that many of the statutes and institutions left by the August Sovereign did not agree with one another. In the first year of the Middle August reign, on the first day of the ninth month, the Lord ordered the Eastern Florescence Azure Palace to investigate institutions ancient and modern, collate the ancient texts, and compile the numinous chapters. These were gathered into three hundred volumes of precious scriptures and entrusted to the Minister of the High Court, Lord Azure Lad, who was ordered to transmit them to those in later generations who were destined to study the Way, receive a jade name, and accord with the true Dao.

Explanation of the Yellow Book of Great Tenuity

The Yellow Book of Great Tenuity consists of eight volumes of plain instructions. It is said that these scriptural instructions were hidden within the womb-text formed by the Mysterious Mother of the Nine Heavens, the sacred maternal sovereign of the Nine Heavens. Over ages and kalpas, they formed themselves naturally into chapters.

During the middle years of the Great August era, they took shape as the Cave of Truth Scripture of Golden Truth and Jade Radiance, the Eight Aspects and Flying Scripture. The Primordial Heavenly King called it the Eight Aspects Flying Scripture; Guangsheng Taizhen called it the Upper Scripture of the Eight Plain Ones; the Azure Truth Lad called it the Seven Origins of Open Descent; and the Lord of the Way, the Most High, called it the Hidden Book of Jade Instructions and Golden Chapters.

Explanation of the Secret Characters of the Most High’s Golden Book

The Golden Book of Secret Characters arises from the primordial source of Hundong Taiwu, the profound, boundless origin before Heaven and Earth were divided. Refined through purple Qi, it forms true Qi, whose radiance surpasses the sun and moon. It can dispel all evil darkness, and its colored light flies and shimmers through the empty, mysterious expanse. By command of the Most High, the Lord of the Dao bestowed it upon the lords of the various heavens. The Little Lad of Azure Truth received and cultivated it, then passed it on to the Perfected of Taiji, the Perfected of Pure Emptiness, Red Pine of Mount Heng, Liu Zixian, and others. They cherished and guarded it, never passing it on lightly. Anyone who receives it must not reveal it.

Anyone who wishes to calm the mind and spirit should receive and uphold the Register of the August Sovereign’s People for Establishing the True Jade Register, a Daoist Fulu that records one in the immortal registers and establishes one’s immortal name. This Fulu is of the utmost importance: it is the foundation for entering the Dao. First calm the mind and spirit; only then can the immortal name be established. That name comes precisely from this Fulu. It is worn by the Three Heavens’ Zhengyi Master, who uses it to establish the immortal names of those who attain the Dao and transmits it to the thirty-nine Perfected who attend the Jade Emperor.

The Lord of the Azure Lad asked the Lord of the Dao: “There are many methods and rules for cultivating the mind and entering the Dao. Each claims to be subtle and profound, and each has its own causes and connections. I wonder what matters most at present? Which method is best?”

The Lord of the Dao replied: “Though there are many good teachings, some are more essential than others. The key to cultivating the mind is a sense of shame and remorse. Whether your mind stirs, your eyes turn, your body moves, or you sit quietly, you should always feel shame and remorse, never forgetting it for even an instant. Then your mind and spirit can become calm. When they are calm, you can enter the realm of the Dao. This is the most important method.”

The Lord of the Azure Lad asked again: “What should one feel shame and remorse about in order to enter the realm of the Dao?”

The Lord of the Dao said: “The human heart contains spirit and consciousness, and should recognize that the Great Dao is worthy of reverence. The Great Dao prizes Wuwei (non-action), yet I deliberately act. When I act, I become entangled. Since my aspiration is Wuwei, I should move toward Wuwei…”

Escaping entanglements cannot be done all at once. If I merely force myself and endure hardship in practice, progress will still be slow, while my entanglements continue to grow little by little. Thinking of this, I cannot dispel the shame in my heart.

I also reflect that I received my life from my parents. They raised me through hardship and toil. Now I have grown up, yet my learning and cultivation are shallow, and I have no wondrous arts by which to prolong their lives or make them immortal, so that they might become immortals together with me. This wish remains unfulfilled, and I have fallen short in caring for them. I have also erred in public and private affairs, causing them worry. My judgment has been insufficiently thoughtful, and my cultivation and merits have grown lax. Thinking of this, I cannot dispel the shame in my heart.

My parents love me. They took me to seek teachers and pursue learning, hoping I would become learned and wise as a spirit, seek the Way of the immortals and sages, and become a practitioner of the Dao. My master, too, continually urged and taught me, sometimes encouraging me, sometimes restraining me, skillfully guiding and accepting me as I was tempered and refined. Yet I indulged my desires and acted willfully, going against my teacher’s instructions. At times, when my cultivation was nearly complete, I gave up halfway; I turned from the right path and strayed into evil ways. I even attacked fellow students and friends, opposed the Daoist teachings, and damaged the scriptures, bringing blame upon my elders and disaster upon myself. When disaster was near, I still did not repent; at times I did not even awaken to my faults, and thought I was acting rightly. Only when suffering came did I regret my actions, but by then nothing could be undone. Thinking of this, I cannot dispel the shame in my heart.

The ruler esteems people of De, seeks out worthy talent, recommends outstanding people from their clans and communities, grants them noble rank and generous stipends, and welcomes them warmly. Yet I have not devoted my strength and loyalty to assisting the ruler or spreading the sage’s enlightened teaching. Instead, I have craved glory and power, flattered others and outwardly complied, sought advancement through ingratiation, pushed aside the worthy, envied and harmed those who surpassed me, and formed factions and made enemies. Disaster and harm crept up on me unseen. By the time I realized what was happening, I could no longer escape, and I had drawn my relatives and friends into it as well. Thinking of this, I cannot dispel the shame in my heart.

I ought to honor the Great Dao and never forget my roots, serve my parents with filial devotion, assist the ruler with loyalty, and fulfill my responsibilities in both the open and the hidden. Yet my past errors have already made it impossible for me to free myself, and have drawn my relatives and friends into my troubles. Thinking of this, I cannot dispel the shame in my heart.

Even those who have always honored the Great Dao, been filial to their parents, and been loyal to their ruler, and who have done no wrong in secret or in public, may still face hardship and persistent illness because of karmic burdens left by previous lives. In public and private affairs, they may be caught up in endless quarrels and slander; at times, they may be drawn without cause into conflict, lawsuits, and imprisonment.

Some are diligent, cautious, honest, and upright, with conduct beyond reproach, yet incur their ruler’s displeasure and the resentment of many malicious forces. Some serve their teachers and elders, cherish their friends, and give their all in every relationship, yet encounter danger and disgrace. Evil spirits and wicked people may join forces to seize their property, threaten and coerce them, and inflict harm. Good deeds may even bring bad results: giving away wealth may create resentment; observing every courtesy may be called flattery; offering one’s full sincerity may be called deceit.

Some build Daoist temples and copy scriptures and images, yet even after the halls are completed, they cannot remain secure for long. They may copy many volumes of scripture but have no time to read them. Public and private affairs consume their attention, while sudden upheavals leave them disoriented. Illness, hunger, and cold come one after another, and their original aims remain unfulfilled. They pass through life in vain, without accomplishing the aspirations they have long held. Once the chance to cultivate the Dao is lost, the path ahead grows obscure. They are left in darkness, hardship, and distress, with no idea when they may be freed. Now they wish to set things right, but have yet to grasp the crucial method.

Therefore, one should always cherish a sense of shame and remorse. The spirits are within the heart, but if one feels no shame, one becomes caught up in contention, and the spirit cannot be at peace. Peace of mind depends on shame and remorse. Once this feeling has taken root, keep it constantly in mind. With shame in one’s heart, think of the Great Dao at every moment. If one does not forget the Dao even for an instant, the spirits can settle within the heart. When the heart is at peace, karmic offenses fade; when they fade, blessings arrive. With blessings, one can cultivate oneself into a perfected person and ultimately enter the Dao. Cultivating the Dao and attaining spiritual transformation both begin with shame and remorse.

Qingtong said, “I will keep shame and remorse in my heart and remember your teaching. May I ask what shame and remorse look like in one’s actions?”

“Do you understand?” the Supreme Lord said. “Good question—you have put your finger on the key point. Whatever has a physical form also has thoughts. Thoughts lead to action; action leaves traces; traces take on forms; forms can be described in words; what can be described in words can be summarized as principles. Principles make it possible to explain the reasons behind things, and what can be explained can be told.

A scholar who cultivates the Dao (the Way) disciplines the mind and carries a sense of shame within. This sense of shame shows itself in outward appearance and conduct. The mind remains cautious and watchful, as though crossing a river on foot in winter or keeping a wary eye on one’s neighbors. This is how it manifests. One speaks carefully for fear of saying the wrong thing; one eats in moderation to guard against greed; one wears plain, clean clothes to preserve simplicity and purity; one lives in a humble, quiet dwelling to devote oneself to stillness. One treats others respectfully to avoid offending or humiliating them; one does not try to get ahead of everyone else, lest one invite envy and slander. One remains faithful and steadfast throughout, quietly guiding others by example. One’s movements and bearing are mild and restrained, teaching without drawing attention. One tempers one’s sharpness and resolves disputes, understanding that the practice of the Way must also suit the moment. One moves between withdrawal from the world and engagement with it, adapting as circumstances change; this reveals the spirit’s capacity to respond to the occasion. Each of these practices has its own guiding principle, yet all are expressions of an inward sense of shame.

◎ Commentary on the Supreme Lord’s Cangyuan Highest Register

The Cangyuan Highest Register is also known as the Inner Text of Great Clarity, the Precious Writ of the Jade Mirror, the Jade Dwellings of the Golden Chart, the Cave Talisman That Breaks Through Obstruction, the Precious Register of Mysterious Insight, the Scripture of Human and Bird Mountain, the Strategic Writ of Golden Life, and the Mighty Martial Taiyi, Supporter of Destiny. It is a scripture and register practiced by the Lord of Jade Dawn and kept in secret at the Upper Palace of Plain Spirit. It is said that those who obtain and uphold it can fly and dive, become invisible and appear at will, and attain the rank of a Perfected Person.

◎ Commentary on the Supreme Lord’s Great Simplicity Jade Register

The Taisu Jade Register is the secret register cultivated by Lord Yuchen. The divine envoys of the Five Emperors concealed it in the Chamber of Great Being in the Upper Palace of Plain Numinousness. Those who obtain it can fly through the sky and make themselves invisible, concealing their whereabouts. The register is accompanied by two jade boys and two jade maidens. Secret practice brings its effects to light; disclosure invites calamity. Therefore, one must be wholly focused and cautious, and remember the transmitter and the lineage of transmission.

The Supreme One’s Divine Tiger Jade Talisman is said to have originated with the Parents of the Nine Heavens of Supreme Truth. The Venerable Elder of Supreme Truth first transmitted it to the Youth of the Eastern Sea and the True King of the Nine Heavens, who in turn passed it to the Dao Lord of the Supreme One. The Dao Lord of the Supreme One always treasured this talisman, keeping it in a jade chamber within the Jade Palace of the Numinous Capital at Great Mound. He appointed enormous beasts to guard it, set venomous dragons to protect it, and stationed seven thousand divine tigers at the Jade Watchtower.

This system of talismans takes divine tigers as its ceremonial guard, uses golden tigers to connect with the true Dao, takes wisdom as its mark, and makes the destruction of demons and evil its foundation. Its profound meaning is subtle and unfathomable. The talismanic script contains secret names of the heavenly demons and records the inner names of the hundred gods. Reciting its verses makes hosts of spirits and goblins tremble with fear; chanting its passages brings every kind of demon and evil force under control. It was transmitted to the Lord Emperor of the Great Subtlety when the righteous Dao was first established in the Three Heavens. It was used to awe the Six Heavens, eliminate the myriad gods, command mountains and seas, bind all spirits, subdue demons and evil forces, dispel ordeals, and alter the courses of the Five Stars.

The talismans and registers are included in this scripture.

In the yichou year, the third year of the Xingning era of the Jin dynasty, the Heavenly Lord commanded that its power be unleashed: to subdue the Six Heavens, eliminate the myriad gods, command mountains and seas, bind all spirits, subdue demons and evil forces, dispel ordeals, and alter the courses of the Five Stars.

The talismans and registers are included in this scripture.

In the seventh month of the third year of Xingning in the Jin dynasty, the year Yichou, on the first day of the month, the Perfected One of Tongbai, a Daoist immortal, said to the Daoist Xu Yuanyou: “In the years Jiashen, Yihai, Renchen, and Guisi, on the first day of the ninth or seventh month, or the eighth day of the fourth month, Daoists may appear wearing ritual robes of seven colors and carrying staffs with nine twists. Sometimes they will be at a sacred altar, sometimes begging among ordinary people, sometimes chanting scripture verses, and sometimes singing wild songs. If you meet them, sincerely ask them for instruction, and they will surely teach you the Shangfu of the Divine Tiger. This Perfected One of Southern Mount Heng is someone the Highest Lord often sends into the human world to observe the intentions of those cultivating the Dao.”

An Explanation of the Great Supreme Golden Tiger Talisman

This talisman was originally carved into the “Wisdom” chapter of the Jade Tablets of Shangqing. That chapter contained seventy thousand characters. Its numinous sounds and meanings, and its profound intent, are difficult to explain fully: some passages conceal the secrets of heavenly demons, some record the inner names of the gods, and some expound deep and subtle principles. In the end, all are revealed through the wondrous sounds of the immortal realm.

The Lord of Xiaoyou, a Daoist immortal, excerpted this talisman and the method of the Inner Text of Awe-Inspiring Spirit to subdue all the numinous beings between Heaven and Earth. The complete text has only one hundred characters. This incantation is highly secret and is called the Register of the Primordial Origin of the Three Heavens, the Tiger Book. Those who receive the method must first observe purification for seventy days and prepare a golden tiger jade bell, plain brocade, and thirty feet of dark gauze. Using these objects, they must pledge themselves to the Golden Perfected Ones and swear before Heaven and Earth never to reveal the art. According to the regulations of the Model Code of the Four Poles, this method may be transmitted to no more than three people over a period of seven hundred years.

The talisman’s text appears in this scripture.

An Explanation of the Great Supreme Golden Register, Tiger Talisman

The Celestial Emperor of Taiwei, a revered deity of the heavens, transmitted this talisman to the Emperor Lord of the Golden Tower. The talisman is written in cinnabar on white silk and placed in a purple brocade pouch. Worn on the head when traveling, it is said to command all numinous beings between Heaven and Earth and compel the respect of the immortals. The Spirit of Jade Radiance holds a towel for its bearer, heavenly soldiers guard their body, and the spirits of mountains pay them homage. Combined with an awe-inspiring spirit invocation and a Jade Clarity talisman, it can cut down the nine demons and destroy all manner of evil spirits.

This is a restricted talisman of the Shangqing school and is not transmitted in the human world. Those who obtain and wear it are said to be able to ascend to the realm of Shangqing.

The High Lord Daoist said: Li Shanyuan’s virtue accords with that of the seven holy perfected beings, and he is the ruler of the Golden Palace. He is about to meet the revered gods of the heavenly realms in the ten directions, govern the destinies of countless living beings, and ascend to the Heaven of Highest Clarity. Amid the mysterious workings of the Dao, he will stabilize the Middle Origin and master the unfathomable transformations of Yin-Yang. He will command all the perfected beings, promote the worthy, oversee rivers, summon the sea gods, determine life and death, wield the authority of Heaven, destroy the evil spirits of the Six Heavens, and administer punishments on behalf of the Three Officials. The High Lord Daoist first transmitted the Wisdom to him, then gave him the record called Eliminating Demons: the Wisdom can command spirits, while Eliminating Demons can destroy malign forces. He also bestowed upon him the True Talisman of the Divine Tiger, to help him dispel foul Qi and avert calamities. The relevant passages are recorded in this scripture.

The Scripture of the High and Supreme Three Origins is a true text of the Three Heavens of Highest Clarity and a chapter from the jade registers of the perfected beings, which fly through the air. It comprises the Great Tally of the Upper Origin for Inspecting Heaven, the Jade Text of the Lower Origin for Inspecting Earth, and the Book of the Perfected Immortals of the Middle Origin. These precious chapters were all engraved by high and supreme deities on books of Golden Elixir, placed in bags woven from natural cloud brocade, sealed with the precious divine seal of the Three Origins, and stored above the nine heavens in the Palace of Great Abundance, the Golden Terrace and Jade Chamber, and the Chamber of Nine-Curved Elixirs. The Lord of the Upper Origin of the Southern Pole oversees this scripture, guarded by seven hundred jade maidens of the Vermilion Palace of the Upper Origin.

The Central Scripture of the Nine Perfected Ones of the High Lord is also known as Flying Text from Heaven, Classifications Issued to Foreign Lands, and Numinous Chapters of the Divine Continent. Although it has four names, it is in fact a single book.

One is called the Method of the Three Origins and Jade Dawn; the other, the Hidden Mystery Scripture of the Feminine One.

Explanation of the Scripture of the Eight Secret Sayings of the Central Yellow Old Lord of the Cavern of Truth

The Perfected One of the Great Void, Red Pine Master of Mount Heng, said: “This scripture has several names. It is also called the Upper Book of the Nine Qualities, the Jade Writing of the Central Truth of the Supreme Ultimate, or the Golden Tablets of the Eight Ways.”

Explanation of the Secret Registers of the Cavern of Spirits

The Lower Record of the Scripture of Minor Existence says: “When the Three Sovereigns governed the world, each received one volume of scripture. Whenever the world faced an urgent crisis, they summoned the gods of heaven and the ghosts of the earth, and commanded these spirits to obey their orders. These three volumes of scripture were called the ‘Three Tombs.’ Later, eight emperors succeeded the Three Sovereigns in governing the world. Each received one volume and relied on the spirits’ teachings to govern. The first three volumes were called the ‘Three Essences,’ the next three the ‘Three Transformations,’ and the final two the ‘Two Transmutations.’ Together, the eight volumes were called the ‘Eight Cords.’”

Explanation of the Jade Instructions of the Red Writing of Mysterious Truth

The Red Writing of the True Text of the Eastern Nine Qi Blue Heaven is also called the Profound Chapters for Generating the Spirits and Treasuring the Truth, or the Divine Incantation and Eight-Power Strategy Text of the Eastern Mountain.

The Red Writing of the True Text of the Southern Three Qi Cinnabar Heaven is also called the Numinous Seal of the Southern Clouds Connecting Heaven, the Divine Incantation of the Nine Heavens, or the Eight-Power Strategy Text of the Red Emperor.

The Red Writing of the True Text of the Central Yellow Heaven is also called the Numinous Scripture of the Nine Heavens, Pure Through the Eon of the Treasure, the Great Incantation of the Yellow Spirit, or the Strategy Text of the Yellow Emperor’s Divine Might.

The Crimson Script of the Sevenfold Qi of the Western Heaven is also known as the Subtle Chapter of the Grotto of Golden Truth and Precious Radiance, the Divine Incantation of the Western Mountain, and the Script for Summoning Dragons with the Eight Powers.

The Crimson Script of the Fivefold Qi of the Northern Heaven is also known as the Grotto Text of the Primal Spirit’s Birth of Truth and Treasure and the Divine Incantation of the Northern Mountain.

The Mysterious Scripture of Purple Measure and Blazing Radiance did not originally exist within “Purple Measure and Blazing Radiance.” Rather, its wondrous scripture arose spontaneously from emptiness, gathered Qi into chapters, and shone with a dim, profound light. It took seven thousand years for its writing to appear. The Thearch of Great Tenuity arranged its contents on purple slips and then engraved the scripture on golden slips. It is called the Scripture of Mysterious Transformation through Purple Measure and Blazing Radiance because it came into being through transformation from the mysterious.

The Venerable of the Nine Heavens told the Jade Youth of the Three Heavens: “At the beginning of the Nine Mysteries, the Record of the Embryonic Essence of the Nine Elixirs’ Higher Transformation condensed the natural Qi of the Great Void and formed a precious scripture. The Twenty-Four Perfected Ones and the Thirty-Nine Thearchs all once practiced this scripture.” It is also known as the Scripture of the Jade Embryo and Spiritual Radiance, the Hidden Writ of the Great Elixir of the Grotto of Truth, the Scripture of the Thearch’s Seven Transformations, Changing Appearances, and Nine Forms, and the Scripture of the Thearch of Great Unity’s Twofold Transcendence and Five Essences of the Thearch’s Treasure.

The Eight Arts of Concealing Oneself in the Earth are the methods by which the Thearch of Purple Clarity withdrew from the world, concealed his form, and wandered in seclusion. They are also the secrets of mysterious transformation. The old edition comprised eight volumes, describing methods of transformation in the eight directions and of hiding one’s body and shadow.

The Scripture of the Foreign Realm’s Release of the Chapters is an ancient text of mystery that penetrates the Void; its contents belong to the arts of nature.

The Foreign Fangpin Scriptures all originate in the remote, primordial past, from texts born of empty stillness and natural spontaneity. The chapters they contain were received and passed down by the High Perfected, emperors, and those who cultivated the Way and attained immortality.

Explanation of the Forty-Four Methods Scripture

The Most High’s Yellow Writ of Forty-Four Methods is a text from above the Nine Heavens and a hidden document within the Eight Assemblies, the Daoist system of celestial writing. The Lord of the Great Dao, the Most High, commanded the High Immortal of Shangqing, the Perfected One of the Supreme Ultimate, to organize and edit its contents, arrange their order, and compile them into the forty-four chapters of the Divine Methods of the Yellow Writ.

Explanation of the True Scripture of the Eight Whites

The True Scripture of the Eight Whites describes the Way of the Mysterious-Clear Jade Emperor. There is also the Earthly Immortal’s Scripture of the Eight Whites, which discusses methods of cultivation involving taking in the royal Qi and regulating the breath. The Scripture of the Nine Whites describes arts for summoning ghosts and commanding spirits, as well as preparing food through supernatural means and examining souls.

Explanation of the True Scripture of the Eight Whites

The True Scripture of the Eight Whites describes the Way of the Mysterious-Clear Jade Emperor. There is also the Earthly Immortal’s Scripture of the Eight Whites, which discusses methods of cultivation involving taking in the royal Qi and regulating the breath. The Scripture of the Nine Whites describes arts for summoning ghosts and commanding spirits, as well as preparing food through supernatural means and examining souls.

Explanation of the Plain Words of Three and Nine

In the True Instructions of Jade Essence in the Plain Words of Three and Nine, the Lord of the Azure Lad, Chief Minister of the High Court, says: “The Plain Words of Three and Nine come from the words of a life-bestowing incantation passed down by the Nine Emperors and Three Perfected. Practicing the methods they contain can regulate the breath, prolong life, open the apertures of spiritual awareness, and fill the Five Viscera with vitality.”

Explanation of the Purple Phoenix Red Writ

The Nine Writings of the Dragon Radiance, Purple Phoenix and Red Writ records that the Most High once dwelt in seclusion at the Terrace of Ling and in the Nine-Bend Chamber of Golden Radiance, where he expounded the Nine Writings of the Dragon Radiance, Purple Phoenix and Red Writ.

Explanation of the Numinous Flight of the Six Jia

The Inner Text of the Numinous Flight of the Six Jia of the Five Emperors in the Jade Palace has several other names: The Most High’s Plain Memorial and Cinnabar Talisman of the Six Jia; The Inner True Text of the Five Emperors for Communing with the Numinous; True Instructions of Jade Essence; The Way within the Radiance; The Hidden, Mysterious Upper Scripture of White Feathers and Black Wings; and The Sixty Upper Talismans of the Numinous Flight, Left and Right. These texts all came into being within the Nine Mysterious Realms, where they gathered the Qi of pure Yang and took form as jade inscriptions.

Explanation of the Five True Writings of the Primordial Beginning’s Cavernous Mystery, Numinous Treasure, and Red Writ

The Scripture of the Five Elders’ Black Feathers, Hidden and Mysterious Above and the Sixty Talismans of the Left and Right of Numinous Flight were both born within the Nine Mysteries. They condensed the pure Yang Qi and took shape as jade script.

Commentary on the Perfect Writings of the Five Chapters of the Vermilion Book of Primordial Beginning, Numinous Treasure of the Cavern Mystery:

The Heavenly Book of Primordial Beginning: The Perfect Writings of the Five Chapters of the Five Elders’ Numinous Treasure was born within the empty cavern and is the foundation of Heaven and Earth. It is also said that the Perfect Writings of the Five Chapters of the Vermilion Book of Primordial Beginning are writings of the natural order of Highest Clarity. They arose from the original, mysterious Qi of the Nine Heavens and transformed into numinous chapters within the empty cavern. They brought Heaven and Earth into being and opened and unfolded the world of the myriad perfected beings.

Commentary on the Cavern Mystery Scripture of Wisdom’s Great Precepts:

The Cavern Mystery Scripture of Wisdom’s Great Precepts records that on the first day of the seventh month of the first year of Kaihuang, the Celestial Worthy of Primordial Beginning transmitted the Text of the Great Precepts, Supreme Grade of Wisdom to the Lord of the Great Dao, the Most High. The transmission took place in the Longsang Grove, on Mount Fuluo at Mount Yucha in the Jade Kingdom of Xina.

Commentary on the Cavern Mystery Scripture of the Comprehensive Precepts:

The Cavern Mystery Scripture of the Comprehensive Precepts records that on the first day of the seventh month of the first year of Kaihuang, the Celestial Worthy of Primordial Beginning transmitted the Text of the Great Precepts, Supreme Grade of Wisdom to the Lord of the Great Dao, the Most High. The transmission took place in the Longsang Grove, on Mount Fuluo at Mount Yucha in the Jade Kingdom of Xina.

Commentary on the Cavern Mystery Scripture of Penetrating the Subtle and Settling the Will:

The Celestial Worthy said, “All of you, come back and sit down. I wish to tell you the essentials of examining the subtle and settling the will. The principles are simple and easy to understand. Once you grasp them, is that not deeply satisfying?”

The two Perfected Ones asked, “Is there a scripture on examining the subtle and settling the will?”

The Celestial Worthy said, “There are no words at all.”

The two Perfected Ones said, “Would that not be like a wall with no foundation, impossible to understand? If there are no words, how can it be grasped?”

The Celestial Worthy replied, “All scriptures, in truth, originally have no words. Are the words I speak today not themselves scripture?”

Commentary on the Cavern Truth Scripture of the Three Paths of Yellow Qi and Yang Essence in Their Proper Course (also known as the Scripture of the Hidden Heaven and Crescent Moon):

The Lord of the Primordial Origin of the South Pole said, “I value the essentials of the three paths that follow their proper course on high, and I also value the way of Yellow Qi and Yang Essence. For example, one harnesses numinous light, draws in Imperial Blossoms through the mouth, and raises the head to swallow the Flying Root; one visualizes the Seven Luminaries—the sun, moon, and five planets—in the Purple Court, the sacred palace within the body, and sets the three paths in motion at the Golden Gate. One discerns the depths, shallows, breadth, and narrowness within the hidden abyss…”

The Southern Pole Lord of the Upper Origin, a revered Daoist deity, said: “What I cherish are the essentials of the three paths of flowing in accord with the heights above, through which Jing and Qi circulate in Daoist cultivation, and the methods for cultivating yellow Qi and Yang essence, symbols of the primordial energies of Heaven and Earth and of Yang vitality. Using visualization to command numinous light, I draw in the refined Qi called Imperial Blossoms through my mouth, raise my head, and swallow the ascending, flowing primordial Qi called Flying Root. Within the Purple Court, a sacred palace in the body or in Heaven, I visualize the Seven Luminaries—the sun, moon, and five planets—and set the three paths in motion at the Golden Gate. Amid distant, shadowy visions, I discern what is broad and narrow and observe the roundness and fullness of the sun and moon. I see the vermilion steps of the Cavernous Yang, enter the refining broth of the Vast Cold Palace, ascend the Seven Treasures of the Dark Garden, and climb the flying ladder of the Numinous Pass. At Fuli, I turn the Yang essence; at Yudan, I gather yellow Qi. I lean upon the golden-winged divine bird in the lofty tree and turn the light of Stone Radiance to illuminate my face.

After practicing the Diagram for Commanding Spirits, I attune myself to the spirits and perfected immortals. The Three Radiances—the celestial lights of the sun, moon, and stars—then descend to shine upon me; the Seven Essences, the Seven Luminaries, guard my carriage; the Five Numinous Beings weave around me; the Four Offices, celestial officials, compile my documents; and the Western Turtle, a numinous turtle charged with records, verifies my name in the registers. My name is inscribed in the High Dawn, and so I hold the rank of Southern Pole Lord of the Upper Origin. This Daoist method is profound and mysterious; people of shallow understanding cannot speak of it. Now I gather what has been transmitted to me and give a brief account of the words spoken directly by the High and Supreme Jade Emperor, to make known the numinous writings of mysterious, spontaneous nature. I entrust them to the Lord Azure Lad, a revered celestial deity, who oversees the records of the Mysterious Palace. After ten thousand tribulations have passed, they should be transmitted to those granted the Mysterious Register, White Tablets, and Azure Registers, documents used in Daoist ordination and registration.”

Commentary on the Scripture of the Upper Classic of the Taiji, the Golden Book with Jade Pendants and Golden Dang Ornaments, of the Cavern of Truth:

“Jade Pendants” refers to the soul essence of the Nine Heavens, whose celestial name is Morning Lamp. It is also called the Supreme One’s Hidden Mysterious Chapter of Flying Treasures in the Cavern. “Golden Dang Ornaments” refers to the soul’s numinous counterpart in the Nine Heavens, whose celestial name is Rainbow Reflection. It is also called the Inner Truth of the Yin Radiance beneath the Flower Canopy of Shangqing.

Commentary on the Scripture of Hidden Annotations of the Taiji in the Cavern of Mystery.

The Secret Commentary on the Jade Scripture of the Most High says: “The Shangqing scriptures convey the profound intent of the highest teachings of the true Dao. Their words are exceedingly subtle, and these wondrous classics offer a way for people to ascend and become immortals. The Lingbao scriptures are sometimes called the Dongxuan scriptures and sometimes the Scripture of Ascending to the Profound of the Most High. They are supreme classics revered by high-ranking immortals, embodying the most genuine Dao in the realm of emptiness and nothingness, and are treasured secrets of the Great Dao. The Celestial Writings of the Three Sovereigns are sometimes called the Dongshen scriptures, sometimes the Dongxian scriptures, and are also known as the Jade Register of the Most High. These three categories of scriptures and Fulu (talismans and registers) set out the guiding principles of Daoism. They express the wondrous teaching of the Great Void—the vast, mysterious emptiness—and are the most important classics of the highest perfected beings. Could immortals of an intermediate rank possibly be allowed to hear them?”

The “Seven Scriptures” are seven classics in Daoist learning. The word jing (scripture or classic) has meanings that include path, following, constant way, and accomplishment. A path runs straight and is easy to travel, so it is called a “route”; something one follows is a “way”; what remains constant and unchanging is “constancy”; and what enables a person to attain completion is “accomplishment.”

The word “jing” means a road, a foundation, a constant way, and an accomplishment. A road is level and easy to travel; following it allows one to keep moving forward, and the constant way runs smoothly without obstruction. Correcting deviant conduct by following the right way, and turning failure into success, is like the interweaving and joining of warp and weft.

Xuan, Su, the Yellow Emperor, Rong Cheng, Peng Keng, Wu Xian, Chen She, and others studied the Seven Jing, explained the principles of Yin-Yang, and placed the nurturing and continuation of life first. They advocated the aspiration to benevolence and virtue, and were not the only ones to do so. Their deeds were simply passed down more widely, which is why they are also called the “Seven Jing.” Tianmen Yuzi and others likewise taught this principle.

Those who study only the outward classics of Confucianism easily lose sight of the foundation. They do not know that the Dao is the foundation of Confucian learning, while Confucian learning is only its lesser branch. Failing to understand what is fundamental and what is secondary makes it difficult to live a long life and can also lead customs toward sexual excess. The five classics of outward Confucian learning contain a full range of teachings: the Book of Songs opens with “Guanju,” while the Classic of Rites gives importance to marriage. The importance of continuing the family line has been recognized throughout the ages; having no descendants was considered one of the gravest offenses. Yet when people hear teachings about the vital energies of men and women and the waxing and waning of Yin and Yang, they find them strange and crude, and may even suffer harm because of them. This is truly regrettable. Once wise people understand these teachings, they can return to the inner principles and use them to correct and complete outward Confucian learning.

The Book of Songs, the Book of Rites, the Traditions, and the Book of Changes, along with the Book of Documents, the Book of Rites, the Book of Music, the Classic of Filial Piety, and other works, should all gather in what is secondary and honor what is fundamental. The foundation of filial piety accords with the Dao, and the study of ritual and music should also accord with reason. When Dao and De are deep and broad, benevolence and righteousness can be fully practiced. Ritual and wisdom should be put to use regularly, and trustworthiness should never be absent, even for a moment. Following what is secondary back to its foundation, and returning from the outward to the inward—this is the heart of profound cultivation.

The first three of the Seven Jing are:

The first is the Jing of Benevolence. A man and a woman marry, join in mutual affection, and have children, allowing humankind to continue from generation to generation.

The second is the Jing of Ritual. After children are born, they should be raised to adulthood; once grown, they must not indulge their desires without restraint. The husband should be upright and the wife chaste, with clear distinctions between inner and outer domains. People of higher and lower rank should respect one another and live together in harmony and moderation.

The third is the Jing of Trustworthiness. After learning proper conduct, one should also distinguish degrees of closeness and distance among people. The court and the people alike should be loyal and upright, neither breaking their word to one another nor letting one another down.

The fourth is the Jing of Righteousness. Once one understands loyalty and integrity, one must also give and take in proper measure. Punishing wrongdoing and rewarding good conduct must work together so that each can support the other.

The fifth is the Jing of Wisdom. Once one understands rewards and punishments, one must also prevent unjust judgments and improper rewards or penalties. Rewards and punishments should be adjusted appropriately and applied without obstruction. In this way, evil can be eliminated and people guided back to the right path.

The sixth is the Jing of Virtue. By governing evil and safeguarding the right path, one brings the Five Virtues—benevolence, righteousness, propriety, wisdom, trustworthiness, and other qualities—into balanced harmony. When one acts without favoritism and causes no one to suffer, one can enjoy lasting peace and endure for a long time.

The seventh is the Jing of the Dao. Lasting peace and endurance reach a lofty realm beyond which nothing can go. The highest virtue does not regard itself as virtuous, yet it can establish teachings and accomplish great works. Once those works are complete, one withdraws and does not occupy the position; in handling affairs, one also adapts to the moment, changing without limit.

All who study the Dao should cultivate these seven scriptures together. Each scripture emphasizes different principles and gives them different weight. The Jing of Benevolence contains more teachings on love, benevolence, and generosity, and fewer on other matters. Since those other teachings are less prominent, the scripture is named for what it contains most: hence the title Jing of Benevolence. The Jing of Propriety, Jing of Righteousness, Jing of Trustworthiness, Jing of Wisdom, and Jing of Virtue follow the same principle. Only the Jing of the Dao encompasses the broadest range of principles and can unite and harmonize all the virtues. It is therefore called the Great Dao and is the foundation revered by all who cultivate the Way.

Volume Thirteen: The Scripture Section of the Dong Cavern Tradition

The Scripture of Lord Lao, the Most High, on the Primordial Origin of the Void and Naturalness (describing the source of the Dao of Lord Lao, the Most High, the Void, and Naturalness)

“Dao” refers to the Great Beginning, the original state of all things. The Great Beginning is the starting point of the Dao. At first, the Dao transformed into Jing and Qi. Among them, the red Qi grew abundant and radiated light; it was called the Sun, also known as the Vermilion Elixir of Primordial Yang. When the Elixir transformed again, it became the Lord of the Dao. Thus, the beginning of the Dao is said to be hidden within the Great Simplicity, the undivided, unformed state of all things. This is “One.”

The Great Simplicity also refers to a person’s original state. At first, the red Qi transformed into yellow Qi, called Central Harmony. The Qi of Central Harmony transformed into the Lord of the Dao, also known as the Spirit Lord. The Yellow Spirit entered the bones, flesh, and body, and from this the person took shape. Thus, a person’s original state is said to be hidden within the Great Beginning, the stage at which Qi first comes into being. This is “Two.”

The Great Beginning is the beginning of Qi. Yellow Qi transformed again into white Qi. White Qi is the essence of water and is called Great Yin; it transformed into the Lord of Great Harmony. Since water arises from white Qi, this is called the beginning of Qi, or the “Three Qi.”

These three original states contain one another: Qi encloses Shen, and Shen encloses Jing. In other words, white Qi encloses yellow Qi, and yellow Qi encloses red Qi; red Qi contains “Three,” and “Three” returns to “One.” When the three are blended, they are called Chaos. This is what the Lord Lao meant by “One gives birth to Two, Two gives birth to Three, and Three gives birth to the myriad things,” and by saying that “Chaos is like an egg.”

The human body contains these three ones, and so they are also called the “Three Births,” the “Three Essences,” or the “Three Forms.” Yuan, the original Qi, contains Shen; Shen can generate when it receives Qi, and Qi can in turn stabilize the body. Yuan, Shen, and Qi should work together and generate in harmony.

The Dao can be divided into three states: “Void,” “Nonbeing,” and “Emptiness.” This is called the “Three Ones.”

“Emptiness” corresponds to white, which surrounds “Nonbeing.” “Nonbeing” corresponds to yellow, which surrounds red. Red represents “Void.” Here, “Void” does not mean that nothing exists; it refers to the radiance of Jing and Qi. It shines brightly, yet has no fixed shape or substance, like the light emitted by the sun, moon, and flames: it reveals brightness but has no tangible form.

“Nonbeing” refers to Qi. Qi can manifest, yet has no fixed substance; hence it is called “Nonbeing.”

“Emptiness” refers to the time before Heaven and Earth, mountains and rivers had taken shape. Then, looking out in every direction, one saw boundless openness, without any obstruction or boundary: only a dim, pale expanse, where nothing could be seen or heard. The Dao arose naturally from this still emptiness.

It is like instruments such as the qin, se, drum, and xiao: because they are hollow within, they can produce sound. For this reason, the sages wrote scriptures to admonish worthy people in later generations, urging them to keep to the Great Dao: empty the mind, draw back the senses of sight and hearing, let go of all attachments, and give rise to no thoughts. If the mind is occupied with thoughts, one cannot understand the natural Dao. Why? Before the Dao transformed and gave birth to divine beings, it had no beginning or end, no thoughts or intentions, no desires of any kind; it was tranquil and dispassionate, unmoving and undisturbed. Once it transformed and gave birth to divine beings, their radiance shone outward, allowing them to perceive many things; they then developed intentions, and all kinds of desires arose in turn, disturbing their original true nature.

Some say that once thoughts arise, one can no longer return to the Great Dao and therefore enters the “Five Paths,” the five destinations where spirits are reborn, with no end to the cycle. What are the Five Paths? First, the spirit ascends to Heaven and becomes a celestial deity. Second, it enters a human body and becomes a human spirit. Third, it enters the body of a bird or beast and becomes an animal spirit. Fourth, it enters the “Xueli,” a name for hungry ghosts. Fifth, it enters “Nili,” a name for the underworld. If a spirit has committed offenses, it enters Nili to undergo judgment and punishment. Each of the Five Paths has its own calamities and lifespan.

Therefore, those who study the Dao should understand the principle of emptiness and naturalness. By keeping to emptiness, they can attain the natural Dao. They will no longer ascend to Heaven to undergo judgment and punishment, but will remain in the world, experiencing change and passing through life and death, becoming teachers to the people. Those who keep to spirit can refine and nourish their bones, flesh, and bodily form, becoming perfected beings who belong to the celestial offices and ascend to Heaven. This is called “Middle Naturalness.” Those who keep to Qi can nourish the Yin-Yang energies, grow feathers, and attain the Way of the flying immortals. This is called “Lesser Naturalness.”

Thus, the realm of spirit has degrees of breadth and narrowness; understanding has degrees of shallowness and depth; and awakening has degrees of smallness and greatness. From this, we can see that those who study the Dao should recite and honor the sages’ scriptures and seek out enlightened masters, in order to dispel their ignorance.

The method of cultivating oneself and keeping to the Dao is to study the various scriptures thoroughly, then turn back and examine one’s own body and mind. Shen (spirit) originally arises from the Dao. The Dao is still and pure, acting through Wuwei (non-action), and is originally empty of all things. Later, it gives rise to divine beings. As they shine with light, thoughts and intentions arise, revealing various forms of wisdom.

Here, “wisdom” refers to how people experience and respond to the five desires and six emotions. The “five desires” are the ears’ craving for sounds, which brings confusion and is hard to restrain; the eyes’ craving for beautiful sights, which leads to reckless abandon; the nose’s craving for fragrance, which scatters the spirit; the mouth’s craving for fine flavors, which leads to wrongdoing and entanglement; and the heart’s arising of love and hatred, which leads it astray from what is right. These desires all confuse and unsettle people, obscuring the spirit.

The “six emotions” are the various emotional cravings stirred up by the body and senses: when the body feels pain or comfort, one seeks what is soft and smooth; when the ears hear a sound, the heart takes pleasure in it; when the eyes see beauty, the heart wants to possess it; when the nose smells an aroma, the spirit chases after it; when the mouth tastes something, the heart delights in it; when the body wears soft, smooth clothing, the heart feels at ease; and when one obtains something one likes, the heart feels pleased. The scripture calls the way people are led by these emotional cravings until they lose their original nature “the six emotions destroying people.”

When Shen is led by the six emotions, it becomes confused and unrestrained, and the mind and spirit are clouded by impurity and darkness, unable to reach through clearly. As a result, people can no longer judge things clearly; their hearing and sight lose their sharpness, and their emotional intentions become obstructed.

People are confused and disturbed by the five desires and six emotions—all manner of desires and feelings—and so suffer wrongdoing. They are reborn again and again in the five destinies, the different realms of birth and death, with no end to the cycle of life and death. We should therefore consider this carefully: the human Shen is originally pure and has none of these desires or emotions. If we continually remember that the Shen is pure at its root, all manner of desires will naturally subside. When desire subsides, impurities are exhausted; the mind and Shen return to purity, and we can clearly perceive the Dao and become one with it. Then hearing and sight are no longer limited by direction, and transformation has no fixed form.

If this principle is still unclear, let me explain it further. The human Shen is like a mirror. A mirror maker first makes the mirror very bright. If, after buying it, a person fails to care for it, its surface grows dim and it can no longer reflect light or images. The maker can then polish it with medicinal substances, and the mirror becomes bright again, able to reflect a person’s appearance. The human Shen is just the same. The Shen arises from the Dao, and the Dao is pure, so the Shen is pure in its original state as well. Desires and emotions confuse the Shen and plunge it into darkness. A dim mirror can be polished bright with medicinal substances; likewise, when desire obscures and darkens the human Shen, it should be polished and treated through the methods of the scriptures. Then all manner of desires can naturally subside, the Shen can return to purity, and the capacity to see and hear can be restored.

This is also like water after a rainstorm. At first it is muddy and cannot reflect images. Gather it in a vessel and leave it for a while, and it will gradually settle; once clear, it can reflect shapes and shadows. When the human Shen is disturbed by all manner of desires, it is like muddy water. Bringing desires and emotions to rest is like letting the water slowly clear. When desire subsides, the Shen naturally regains its pure clarity. When the mind and Shen are clear, that is attaining the Dao.

Understand the fundamental principle that the Shen is pure in its original state, and all manner of desires will naturally subside. Other practitioners outside the Daoist tradition do not understand that the Shen is originally pure; instead, they are always teaching one another to forcibly sever desires and emotions.

Desire has no fixed form. It arises unpredictably, and unlike something tangible, it cannot simply be cut off so that it never appears again. A person’s spirit, desires, and thoughts may arise at any moment. They cannot be seen, nor easily prevented in advance or forcibly suppressed. They are not like hanging threads that can be snipped, plants that can be chopped down, light that can be blocked, or water that can be dammed. The spirit has no form, and countless changes may arise in the space of a breath; no external force can eradicate them completely.

Only when one understands the roots of desire and makes the mind clear and free of craving will desire naturally subside. Without understanding its roots, one cannot succeed by trying to eradicate desire by force. It is like trying to stop a tree from growing: one must dig out its roots. If the roots remain and one merely cuts the trunk down to ground level, the tree will grow again. If one does not understand the roots of desire and only forcibly suppresses its outward expressions, desire, too, will arise again like a tree.

Some non-Daoist schools of cultivation, as Daoists call other paths of practice, fail to understand that the human spirit is pure by nature. Instead, they shut themselves away, forcibly block the ears and eyes, and suppress desire, without realizing that desire has its roots in the mind. The mind is Shen (spirit), the human faculty of spiritual awareness. Shen has no form and comes and goes unpredictably; desire, too, arises from thoughts and may appear at any moment. Because it is formless, it cannot be eradicated completely by force. One should understand its roots; then the mind will naturally subside and no longer give rise to it. Those who practice the Dao must grasp this point carefully. If they cannot understand it...

This merely wastes one’s spirit. Those who cultivate the Dao, having understood the problems that desires and passions can bring, should also learn how to cultivate the Dao and De.

“Dao” means a road; “Jing” means a path one can travel; “practice” means stepping forward; “De” means the merit accumulated by doing good; and “method” means the way to cultivate and attain the Dao. The Dao Jing is like a road leading to the Dao, while the De Jing is a path one can follow. People of De often think about giving generously and performing all kinds of good deeds. “Practice” is like stepping onto a path: only then can one travel toward the Great Dao.

The purpose here is to urge worthy people to reflect on the teachings and methods in the scriptures, practice the Ten Good Deeds, and accumulate merit. Only when their merit is complete can they set out on the path to attaining the Dao. This is like walking along a road: only by taking steps can one reach the Great Dao. If someone sits firmly at home and never takes a step, when will they reach their destination? If worthy people do not reflect on the scriptures and methods or put merit into practice, how can they attain the Dao?

If those who cultivate the Dao merely hold to the One without wavering, yet do not accumulate De or perform good deeds, they are like someone who stays at home and never goes out; naturally, they will never see the road. Even if foolish people hold to the Dao, they cannot attain it if they do not put merit into practice. That is why the Lord Lao (Laozi) composed the Dao Jing and then the De Jing, so that the faithful and trustworthy could follow them. If holding to the Dao alone were enough for success, the sages would need only to offer a single guiding formula. Why, then, would they have composed these scriptures?

The Dao requires three components to be complete, which is why it is said, “Only when the three come together can De be achieved.” If any one of the three is missing, nothing can be accomplished. The three are the Dao, De, and the human being. The human being comes first and should cultivate merit and virtue. Merit and virtue come second: only after accumulating merit and cultivating De can one attain the Dao. The Dao comes third. Thus, a person must enter into the Dao and De; only when all three come together can anything be achieved.

If someone accumulates merit and virtue but does not understand the Dao, that person still lacks De and cannot attain the Dao. If there are only the Dao and De, but no human being, the Dao cannot be attained either. This is like planting grain: if the seed is buried in the soil but receives no water, how can it grow? Or like brewing wine: if there is yeast and rice but no water, how can wine be made? Or like having a ruler and ministers but no people—whom would they govern? If there are fire and water but no food, what would people live on? If there is a cart and a horse but no one to drive them, how could they move forward on their own? All these comparisons show that the Dao can be attained only when all three are present.

The Dao is described in terms of “three threes and one.” The “three ones” comprise the Three Sovereigns, the three spirits, and the three Taiyi. The three Taiyi are the Upper Taiyi, Middle Taiyi, and Lower Taiyi. They are further divided into three origins, each of which has its own three “ones.” In this way, the three groups of three ones combine to form the “Nine Ones,” which is why there are nine palaces.

The sequence begins with one and ends with nine. The Qi of the Nine Yang begins to arise beneath the Yellow Springs at the winter solstice in the tenth month, and comes to an end in the sixth month of the following year. From the tenth month to the sixth is nine months; by then, the Yang Qi has run its course. Thus, nine is the utmost Yang number, and is called the Nine Heavens; the Zi and Wu positions are also reckoned according to the number nine. Those who cultivate the Dao should understand the transformations of the Nine Ones and the patterns of their movement from beginning to end, and from above to below.

The human being is formed when bodily form, Shen (spirit), and Qi (vital energy) unite as one. Shen is one, Qi is two, and Jing (essence) is three; when these unite as one, one can return to Shen. Heaven is one, Earth is two, and humanity is three; when these unite as one, one can return to the Dao and De (Virtue/Power).

The foundations of Heaven and Earth are explained through the “Three Ones”: emptiness is the first; within emptiness is the nature of spontaneity, from which one establishes oneself. This is also called the Dao Lord, the Primordial Yang Elixir, the Noble One, or the Divine Person. The One on the left represents Heaven, the Sun, the father, Yang, what is received, the teacher, and the soul; it governs a person’s actions. The One on the right represents Earth, the Moon, the mother, Yin, bodily form, and the Fate-Governing Ghost. In this passage, it is regarded as an evil demon that leads people to commit wicked deeds.

The wise should understand the meaning of the “Three Ones” and distinguish good from evil, and the upright from the deviant. By understanding this, one can attain the Dao.

A person should understand that two forces teaching good and evil exist around them, while the “One” at the center is their own Shen (inner divinity). Shen is the child of the Dao. The “One” on the left and the “One” on the right assist the person, guiding them toward good or evil.

The “One” on the left admonishes a person to do good through the gates of the sun and moon. In this way, their merit gradually grows and they return to the right path. The “One” on the right can no longer add deviant thoughts and rebellious actions to them or make them become bad. By contrast, the “One” on the right tempts a person each day to do evil, deepening their evil thoughts and drawing them onto a deviant path—in other words, into communion with evil.

If those who cultivate the Dao understand its principles but do not accumulate merit, they will enter the deviant path and be unable to escape its bounds. Deviant thoughts will make them increasingly confused and plunge them into darkness, where they grow angry and speak falsehoods. Deviant Jing and evil spirits and deities will also draw nearer day by day. If cultivators fail to recognize these disturbances and force themselves to sit in meditation, shutting off their ears and eyes in an attempt to cut off desire, evil spirits will seize the opportunity to disturb their minds and make deviant thoughts arise without end: one thought vanishes, and the next immediately follows, in an unbroken cycle from which they cannot escape.

When a person who has accumulated merit sits in meditation, the “One” on the left protects them, so evil influences cannot invade or disturb their mind. Therefore, the scripture teaches that those who lack merit yet force themselves to sit in meditation and try to cut off desire will ultimately be disturbed by evil influences, and their desires will not be brought to rest.

Nature has three methods of cultivation. “Abiding in the Great Void” refers to the state reached by those of profound cultivation and deep merit. They understand the foundations of the Dao, see deeply into its subtle mysteries, comprehend the changes of the “Three Origins and Nine Ones,” and grasp the source of “the mystery within mystery” and the ultimate Dao of “emptiness within emptiness.” They know where all things begin and can discern where they will ultimately return.

Heaven, Earth, all things, and human beings have form. Whatever has form undergoes formation and decline, life and death. Spirit has no fixed form and can transform without end; it therefore has no termination and is said to “abide forever.” Such people are not misled by what is commonly heard in the world or blinded by worldly knowledge. With clear understanding, they contemplate the realm of emptiness and naturalness. Their minds are calm and detached, free of sorrow and joy, and their desires cannot unsettle them. Because they understand the root, they are not confused by the details.

Wisdom has no end; this state may be called “emptiness.” Yet it can be understood only through study; it is not something one knows from birth. When stilling the mind and keeping to the Dao, one should eat a little less, bring body and mind into alignment, gather in the senses of hearing and sight, and let the radiance of Shen and Qi settle in the Crimson Palace, one of the Dantian (energy centers) described in Daoism. Set aside all distracting thoughts. Do not deliberately pursue emptiness, or force yourself to look at or think about anything.

With sustained practice, the breath gradually grows faint. Eventually, one may no longer notice breathing at all, and become so still that one does not know whether one is present or absent. This is the gateway to entering “the settled Dao”: calming the mind and spirit and experiencing the Great Dao. The Dao is inherently empty. At such a time, Shen seems to rest in the emptiness of heaven. Looking all around, one sees only a bright whiteness, yet nothing at all. At times the scene resembles rain or snow: trees, mountains, rivers, and the earth all turn white, and nothing can be made out. This is because Shen seems to have emerged into the heavens; looking ahead, one sees that the sun, moon, stars, mountains, rivers, and seas have all disappeared. This state is called “returning to life and returning to the Dao”—that is, returning to emptiness.

If, at this point, one looks downward and sees all the varied scenes of the world, one should recall the master’s teaching: the purpose of cultivating the Dao is to save and guide the world. With this in mind, stop looking further. The white scene darkens, and Shen then returns to the body. If one does not do this, Shen may enter the Dao, the physical form may dissolve and merge with the Dao, and one may ultimately lose one’s form in the human world and depart suddenly.

Thus the Old Lord said, “Know the white, keep to the black, and become the model for the world.” Here, “seeing the white” means seeing emptiness; “keeping to the black” means directing the mind downward and thinking of the existence of all things in the world, so that the scene grows dim. To “become the model for the world” means to bring Shen back into the body, remain in the world for a long time, and become a teacher of the Dao for others. This is the natural state of “great emptiness.”

If, in practicing the method of “naturally abiding in the center,” one does not understand where Heaven, Earth, and all things come from, or the source of the Dao and the origins of its transformations, one’s limited understanding will prevent one from grasping matters of the Void. When one sees or hears something beyond ordinary reason, one becomes doubtful and finds it strange, because one has yet to learn that the Dao can arise naturally while one sits alone in a state of nothingness.

According to the master’s teaching, the Dao within the body says: preserve the spirit and remove desires; draw in the senses of hearing and sight, and return the spirit to the Crimson Palace, where the heart spirit resides. Then turn your contemplation downward to Mount Kunlun, here a sacred realm within the body. At times, guidance may come, directing the spirit to ascend Mount Kunlun. Look upward and imagine seeing the Lord of the Central Yellow Court, one of the divine beings within the body. At first, this is only visualization; after long practice, the figure becomes visible, and in time the other gods can be seen as well. Speaking with the gods and hearing them describe affairs in Heaven frees the mind from concern for worldly matters. The bones, brain, and blood within the body also gradually transform. The myriad spirits grow strong and together raise the body heavenward, where it receives a heavenly register and appointment. From then on, one can no longer remain among humankind. This is called the “Way of the Perfected,” also known as “the natural state of the Void within.”

In practicing the method of “small natural Void,” one likewise removes desires, draws in the senses of hearing and sight, returns the spirit to the Crimson Palace, and then turns one’s contemplation downward to Mount Kunlun. Harmonize Heaven and Earth, the Sun and Moon, Yin and Yang, the male and female, and the refined Qi of the hun and po souls, using them to nurture and refine the Perfected One. Gather the Yin and Yang Qi within yourself until the essence and Qi are full and the bones become lustrous. Then feathers grow, and you ascend to the Five Sacred Mountains, where immortals dwell.

At times, one may also be ordered to travel among the people, but one cannot remain there long. This is called “small natural Void.”

The methods of practice below the great, middle, and small forms of the Void all belong to practices involving deliberate action; they do not equal the Way of the Void.

Practices involving deliberate action include guided exercises through the cycles of the organs, mobilizing the various Qi, preparing elixirs and combining medicines, swallowing talismans and kneeling in worship, wearing seals and observing prohibitions, and selecting auspicious times according to the days and hours and the waxing and waning of the ruling influences to perform purification rituals and invite the gods. These methods also include teaching people to interpret divinatory omens, but none equals the Way of the Void.

Any method of cultivation that involves specific actions is considered “action,” or youwei. This includes circulating Qi (vital energy) through the body in a prescribed sequence, performing daoyin exercises, refining elixirs and preparing medicines, swallowing talismans, kneeling and bowing, wearing seals, observing taboos, performing jiao rituals (Daoist rites of prayer and protection) according to the auspicious or inauspicious qualities of dates, times, and stars, chanting the names of deities, and teaching people to practice divination by observing the heavens and other signs. Such methods cannot bring a person to truly understand what the Dao (the Way) is. Yet some people have thereby become immortals, some have prolonged their lives, and some have achieved shijie—the Daoist transformation in which the body is shed as one departs as an immortal. Any other outcome belongs to the path of ghosts; it is not true attainment of longevity.

Those who can realize the “great, empty, and natural Dao” do not belong to the celestial realm; they belong only to the Lord of the Dao. They can disperse their forms and unite with the Dao, and they can also transform. Their hearing and sight have no fixed bounds, and their movements are not limited by where they happen to be. To attain this Dao, one should practice Daoism, teach and transform others, accumulate merit, and observe the precepts and prohibitions in the scriptures. One should keep the mind even, free from greed and attachment, make no distinctions of closeness or distance, regard all things with one heart as Heaven and Earth do, and refrain from taking life.

Why must one refrain from taking life? Flying insects and tiny crawling creatures are all brought forth by the Dao in accordance with the image of great emptiness. To understand this principle yet still take life is to harm the Dao, and so the precepts forbid it. As for those who preserve the “center” and follow nature, what they preserve is the “spirit of the center,” which still takes life to some degree. Why is this so? Because spirit retains both an aspect of emptiness and a bodily form; therefore it eats, takes life, and performs sacrifices. The Dao itself has neither form nor substance, and so it needs no sacrifices and takes no life.

Those who attain the Dao can use only the abilities they have acquired. Human ears and eyes can usually hear sounds that have a voice and see things that have form; they cannot hear the sound without sound or see the form without form. Why is this? Because the human Shen is red. Red belongs to Yang, and Yang belongs to the Li trigram. Li represents the sun and also the eyes. The eyes can see only what is in front, not what is behind or above the head. The sun is the eye of Heaven: it can illuminate what lies within Heaven, but cannot shine beyond Heaven or into hidden darkness.

Thus, those who attain the divine Dao and ascend to Heaven can hear only by means of the Heavenly Ear. The ears and eyes possessed by the Dao are not limited by what lies in front or behind, or by concealment and obstruction. They can thoroughly discern the countless affairs beneath Heaven, hear the sound without sound, and see the form without form. Those who cultivate the immortal Dao should consciously use the Heavenly Ear and Heavenly Eyes to listen and look; only then can they perceive and hear. If they do not deliberately use the Heavenly Ear and Heavenly Eyes and attend only to what is before them, they will be confined by what they see in front of them. This is because immortals leave behind their bones, flesh, and bodily form.

One should understand how Shen takes on an appearance: Shen is red and bears only light, using light as an illusory body. It is like an image reflected in a mirror or in water, with no substance of its own. The place where Shen dwells and rules is usually in Heaven, where it serves as a celestial sovereign. Its lifespan is measured in kalpas, and in the end it does not remain among humankind. When its lifespan in Heaven comes to an end, it enters the Five Destinies again—the five possible states of rebirth—and once more undergoes bodily existence and death. Sometimes, when its allotted lifespan is exhausted, even a Shen that has attained the Dao simply vanishes.

A True Person has a body and an image, belongs to the celestial realm, and serves as an official in Heaven. Their lifespan is measured in tens of thousands of years. They administer affairs in Heaven and are sometimes sent to the human world. When their lifespan in Heaven comes to an end, some True Persons are promoted to become divine beings. They then no longer enter the Five Destinies of rebirth or undergo birth and death.

Those who hold only to the “natural Dao of great emptiness and nothingness,” taking emptiness and nothingness as the foundation of cultivation, may dwell in the heavens for thousands of kalpas, an immensely long span of time. Yet when their allotted lives end, their bodies dissolve and their spirits perish. Their spirits then enter the Five Destinies, the five realms of transmigration, and are reborn, undergoing life and death once more. The original heavenly spirits are not forever free from birth and death; they merely pass through the Five Destinies in endless succession.

Only spirits that can discern subtle signs and remain clear-minded throughout will avoid vanishing completely, as when a fire goes out and nothing remains. Therefore, cultivation should take the Dao as its model. Why do some who cultivate the Dao ultimately see their spirits perish? Because they do not understand that the Dao’s nature is empty and still. They focus solely on guarding “emptiness,” become attached to it, and in the end bring themselves to extinction in emptiness.

Those who cultivate by guarding the spirit fall into the same error if they do not understand that the Dao is inherently empty and still. Failing to grasp the Dao’s nature, they simply guard emptiness, become attached to it, and ultimately cause the spirit to perish.

Those who practice the method of guarding the spirit, if they do not understand that the root of the Dao (the Way) is empty stillness and quietude, but believe only in “being” and not in “nonbeing,” mistake guarding the spirit for holding fast to something that truly exists. Clinging to it without letting go, they move ever farther from the Dao. Their consciousness then wanders through the five destinies—the five destinations of birth and death in the cycle of rebirth—without end.

The most illuminating teachers are those who explain principles skillfully through analogy. Those who understand that the root of the Dao is empty stillness and quietude cling neither to “being” nor to “nonbeing,” neither to real existence nor to emptiness. Though they dwell within the Three Realms—the Realm of Desire, the Realm of Form, and the Realm of Formlessness—they retain compassion and wish to save those who suffer. They are unwilling merely to seek entry into emptiness and stillness and attain the Dao alone. Thus they accumulate merit and virtue, and naturally reach the state of the Dao. They are no longer bound by the limits of lifespan, nor do they fall again into the cycle of birth and death through the five destinies. Yet they do not vanish into annihilation; they endure for a long time. When their merit and virtue are complete, they can often take up the position of a Lord of the Dao.

A worthy person who cultivates the Dao should carefully grasp this principle: the natural Dao is not limited by lifespan and no longer undergoes birth and death in the five destinies; it is neither extinguished nor does it cease to endure. Those who cultivate the Dao should also recognize that people attain different levels through practice and reach states of varying depth.

If a worthy person studying the Dao understands only its peripheral details, assumes that their learning is already profound enough, and refuses to keep asking questions or investigating deeper principles, they do not understand that the Dao has different depths, or that the states people can attain through their own practice differ. Its levels of depth and subtlety are not all the same. To hear of immortals and then assume oneself to have attained the Dao is also a misunderstanding.

Studying the Dao is like climbing a mountain and looking down: one may think one has reached the highest point. But after continuing to the summit, one discovers that there are still higher places ahead. Climbing higher still, one sees yet taller peaks in the distance. Learning the Dao is the same: one may first study under a less advanced teacher, then, after reaching a certain level, encounter a teacher of greater insight and only then understand the root of the Dao. Therefore, one must not assume that one’s learning is already sufficient. One should diligently seek out an enlightened teacher and devote oneself to pursuing the Dao. If someone asks, “Why do you not seek the Great Dao, but remain with the lesser ways?” it is because their understanding is dim and shallow.

A wise person who studies the Great Dao should listen widely, investigate deeply, and seek instruction from many different teachers. Without doing so, one cannot yet claim to have truly learned.

If the sun and moon rise only a little way above the horizon, they cannot shine far; if rivers and seas are not broad enough, they cannot contain many streams. People who think their knowledge and experience are extensive are like fish in a pond. Swimming to the pond’s edges, enclosed on every side, they imagine they have seen all the waters of the world. They cannot meet and speak with fish in the great waters, day or night, and so they do not know that beyond lie the broad expanses of the Yangtze, lakes, the Huai and Ji rivers, the Yellow River, the sea, and the Heng and Ni rivers.

It is like a foolish person in a remote mountain who, from birth to old age, has never gone beyond the mountains. Having seen and heard nothing, how could such a person know what people elsewhere study, their ranks and status, their carriages, horses, and clothing, or their bright, elegant garments and delicious food?

Likewise, someone who studies the scriptures may hear only that the world is divided into nine provinces and has a single Son of Heaven, and then suppose that beyond the four directions there are only the Yi and Di—ancient names for peoples on the distant frontiers—and that the boundaries of Heaven and Earth end there. How could such a person know what might lie beyond Heaven and Earth?

The study of the Dao is the same. Someone learns from one teacher and receives the Dao’s teachings, then assumes that they have exhausted its principles. How could they know that the practice of cultivating the Dao also contains much that books cannot record?

Those who study the Dao of the immortals may think they have learned enough and are certain to ascend to immortality. Only later do they realize that their cultivation still falls short of that of the Perfected Ones, the advanced practitioners who have attained the Dao. Yet even someone who studies the way of the Perfected Ones may think they have learned enough. The practice and attainments of cultivating the Dao still include much that books cannot fully record.

Those who cultivate the way of the immortals may think they have reached fulfillment and are certain to become immortals who ascend to heaven. They will later discover that their attainment falls short of that of the perfected person. Those who cultivate the way of the perfected person may likewise think they have reached fulfillment and are certain to become perfected persons. They will later discover that their attainment falls short of that of the divine person. Those who cultivate the way of the divine person may think they have reached fulfillment and are certain to become divine persons. They will still discover that their attainment falls short of the Great Dao. Even when cultivation brings some achievement, there are still higher and lower levels within the Great Dao, because people’s understanding differs. Thus learning has no end. Even the spirits of the world follow behind the ruler to learn the Dao; how much more so those whose minds are closed and whose awareness is obscured? The radiance and transformations of those who cultivate the Dao each have their own governing principle, destination, and distinct achievement.

To cultivate the way of the Great Void and Nonbeing—that is, the Dao that returns to emptiness, stillness, and formlessness—one should receive teachings that are formless and soundless, without harboring thoughts, discriminating awareness, or desires. There are methods and teachings for maintaining this practice, but the Dao must not be treated as something that can be verified through visions, dreams, or omens. Even if one sometimes sees a spirit, one should not speak with it. Why? Some malevolent spirits come to test practitioners. What is sought here is the formless, imageless, spontaneous Dao, not spirits. Only by leaving behind lesser states and seeking greater ones can one attain the natural Dao.

Thus the Old Lord said, “There is radiance, but it does not dazzle.” This means that one should nurture one’s inner radiance until it reaches penetrating clarity. Do not pursue a flash of brilliance as brief and dazzling as lightning, or be content merely to encounter a single spirit. Seeking only such a state makes it impossible to see all the myriad affairs of the world.

Volume Eleven: Scriptures from the Scriptural Teachings of the Three Caverns, Part Two

The Scripture on the Inner Landscape of the Yellow Court, of the Highest Clarity (Shangqing Huangting Neijing Jing)

Prefatory Commentary by Liang Qiuzi

All things under heaven take human beings as their foundation, and the human being in turn takes the heart-mind as its foundation. Without a governing principle, laws cannot be put into practice; without the heart-mind, the body cannot be established. There are many kinds of heart-mind and many kinds of law, each applied differently. The forms of being and nonbeing shift according to particular matters and actual circumstances. This is why there are distinctions between ordinary people and sages, the shallow and the profound, the ignorant and the discerning, the genuine and the illusory. All of these are distinguished, understood, and put to use by the heart-spirit.

Though the principles of the world follow different paths, they ultimately converge in one place. Though thoughts are many, they come together in unity. Moving from the crude and shallow toward the subtle and wondrous, expedient means and truth belong to two different levels. To follow the traces of things and accord with truth—here, too, right and wrong depend on the heart-spirit’s discernment, understanding, and application.

The Yellow Court Inner-Scene Scripture (a Daoist text on internal cultivation) is a secret canon treasured by the Lord of Donghua. It is indeed a wondrous method essential to the study of becoming an immortal, and the foundation for cultivating oneself to attain immortality. My study of the scripture’s meaning is not yet comprehensive, and what I have gained through contemplation is only a rough understanding. Still, I have tried to gather together the myriad wondrous beings and, by way of analogy, sketch one of their forms. The scripture’s meaning is divided into four guiding principles and explained in seven characters; it uses concrete things and images as metaphors, discussing the inner and the outer in turn. After drawing in the hearing and forgetting the body, and during a pause in breathing practice, I took up brush and ink and wrote this preface.

The preface to Wuchengzi’s commentary says:

The Great Emperor of Fusang ordered the Immortal King of Yanggu to transmit this scripture to Lady Wei. (The King of Yanggu was probably a minister of the Great Emperor. When he transmitted the scripture, he came together with the Lord of the Green Lad. At that time, Lady Wei was living at first in Xiuwu County.)

In the Yellow Court Inner-Scene Scripture, “Yellow Court” refers to the Gate of Destiny in the spleen. The central part of the Bright Hall is where the Old Lord resides; hence the scripture says, “The inner person in the Yellow Court wears brocade robes.” The area three inches behind the navel is all called the Gate of Destiny of the Yellow Court. The text goes on to say that within the Gate of Destiny dwell the Primordial King of the Yellow Court and the Great Lord of the Mysterious Portal; it also says, “Sit facing the Gate of Destiny.” This is like calling the head the Muddy Pellet or the Grotto Chamber.

That is why the Gate of Destiny (Mingmen), the place between the kidneys associated with the root of life, is also said to be where the Yellow Court’s Primordial Lord, the Sovereign of the Mysterious Gate, resides. Another account says one should sit upright and visualize the Gate of Destiny. Like the Mud Pill (Niwang), the divine chamber said to be inside the head, and the Grotto Chamber, the Gate of Destiny is a dwelling place for spirits within the body. This scripture takes the Void as its foundation, and uses “Yellow Court” to signify it. The “images” mentioned in the scripture are spirits; the text names thirteen spirits, each corresponding to an inner landscape of the body.

There is also the Scripture of the Lord Lao’s Outer Landscape. The “Inner and Outer Yellow Court” mentioned by Zhenzong, and the Inner Scripture of the Yellow Court and Outer Scripture of the Yellow Court attributed to Juanzi, likewise refer to this kind of scripture. The names of these spirits differ from those of the “Eight Images.” The scripture also discusses being and nonbeing in turn because the places where they are practiced and applied differ. Their names and methods of cultivation vary, and their sources are distinct as well.

“Supreme Ultimate and Supreme Subtlety” are names for a class and realm. This scripture is also called the Text on the Heart of the Zither of the Most High. “Zither” carries the meaning of harmonizing: reciting this scripture can harmonize the six fu organs, settle the mind and spirit, and enable one to become an immortal. This explanation comes from the original commentary on the scripture.

It is also called the Golden Book of the Great Emperor. The Lord Great Emperor of Fusang recited this scripture by day in his palace and had its text engraved on golden slips, hence the name “Golden Book.” This explanation, too, comes from the original commentary.

It is also called the Jade Chapters of Eastern Florescence. “Eastern Florescence” is the name of the Palace of Fangzhu, where the Lord Green Youth of the Eastern Sea resides. The palace’s Jade Maidens and immortals all recited this scripture, so it was engraved on jade and called the “Jade Chapters.” The original commentary also says that the immortals in both these palaces recited the scripture not to drive away evil, but to harmonize their spirits and Qi. After reciting it ten thousand times, one should be able to obtain the Grotto scriptures, a class of profound scriptures belonging to the Three Caverns (Dongzhen). If one does not believe this, that disbelief too can become an obstruction in cultivation.

First observe a purification fast for ninety days, then begin reciting this scripture. The ninety days are a period of purification before recitation; they do not mean that you must complete ten thousand recitations within that time. There is no fixed term for how many days recitation must take. If you devote yourself to this practice, reciting day and night, you can recite it twenty times a day. If you also have other responsibilities, reciting it four or five times a day in your spare time is enough. Even if you recite it only ten times, you may still perform the prescribed bows. Once you have completed the required number of recitations, if no response has yet appeared, continue reciting with full attention and do not stop for that reason.

Reciting and upholding this text can harmonize the Three Souls and discipline and refine the Seven Po souls; eliminate the Three Corpses—the spirits said in Daoism to dwell in the human body and hinder cultivation—and regulate the six viscera. It can renew the vitality of the five organs and restore a youthful, childlike appearance. No illness can harm you, and calamities cannot draw near. After completing ten thousand recitations, you will naturally be able to perceive spirits and gods, and to see inwardly the stomach and intestines and the five organs. Then the Perfected Ones of the Yellow Court and the Jade Maiden of China will appear and teach you how to cultivate into an immortal. This is the way to long life and deathlessness.

Close your eyes and direct your vision outward, and you will see spirits and gods take shape. Touch with your hands and turn your gaze inward, and you will see the internal organs clearly. In this way, there will be no separation between the inner and outer realms: the true spirit can settle and descend within you. Only then can you receive the wondrous teachings and carry out their subtle secrets. Since this is called the way of deathlessness, it means enduring as long as Heaven and Earth. What more could there be to seek?

Only someone with the potential to become an immortal can receive my book. “I” is probably the self-designation of the Divine King of Yanggu. This scripture lists the abodes of the spirits in the different parts of the human body and also explains where the fetal spirit resides. Although it does not list every spirit in the body, it describes their abodes in full and in secret detail. The fetal spirit is the Three Elders of the Hall of Light, also called the Great Spirit of the Fetus. This is the foundation of cultivating the Yellow Court.

Recite this scripture often, and the spirit chamber will become bright and well ordered, the fetal True One peaceful, and the numinous fluid will flow freely. The apertures throughout the body will become clear, and the blood and marrow will grow full.

This is the foundation for cultivating the Scripture of the Yellow Court. Reciting it regularly can make the spirit chamber bright and orderly, quiet the true Qi within the embryo, and keep the numinous fluid flowing freely. It clears the body’s gates and apertures, harmonizes the blood and Qi, and replenishes the bone marrow. It also makes the intestines and stomach both clear and empty, yet full: “clear and empty” means no impurities remain, while “full” means the body’s fluids are always abundant. In this way, the Six Qi become full, and the spirit grows numinous and refined.

The Five Viscera produce their essences, making the ears keen and the eyes bright. Even decayed teeth and white hair can turn black again and grow anew. The practitioner can therefore dispel all manner of evil influences and illness because they have mastered the names of the Hun essences and the Six Latitudes—the six numinous essences corresponding to the Five Viscera and the gallbladder. When the body is full and the Hun essences settled, even a wish to die cannot bring death. Thus, the Inner Scripture of the Yellow Court is a Daoist method for attaining long life and immortality.

People generally die when the body and spirit separate. If the body is kept full, the spirit has a place to dwell and can rest at ease. If the spirit is kept tranquil, the body remains whole and unharmed. When body and spirit abide together, how could death come? This method cannot enable one to command the sun and moon or ascend to Shangqing, the Daoist heavens. Yet it can free one from the danger of death, make the body firm and the spirit pure, connect one inwardly with the numinous Qi within the body, and attune one outwardly to the perfected sages. At this level, one can sit quietly and summon the true spirits without traveling far to seek them. Could any other method surpass the wonder of this practice?

Anyone receiving the scripture should first observe a fast for nine, seven, or three days, then receive the text. The transmitter serves as the teacher, and the recipient should honor them. Both teacher and student should fast; the number of days may be chosen according to their circumstances. Those constantly occupied with worldly affairs should fast for several more days, gradually purifying body and mind. For those living in the mountains in quiet and orderly conditions, three days of fasting are sufficient.

The teacher and student should also form a covenant and swear not to reveal the text. In ancient times, ninety feet of dark-cloud brocade, forty feet of gold silk patterned with phoenix designs, and nine pairs of gold fasteners were used in place of cutting hair and drinking blood as tokens of secrecy. These were precious fabrics from the realm of the immortals, difficult to obtain in the human world. Today, white silk may be used in place of brocade, blue cloth in place of the gold silk, and gold studs in place of the fasteners. These are also sufficient to express sincerity before the Nine Heavens and report the covenant to the Three Officials, the Daoist officials of Heaven, Earth, and Water. Various scriptures often mention gold dragons and jade fish as tokens, but ordinary people can hardly afford such treasures, so readily available objects may be substituted. The substitute items should still be of the finest and cleanest quality: the nine zhang of white silk should be woven as a single piece; the gold studs should be somewhat smaller than the fasteners and made in nine pairs from nine-tenths gold, with a suitable weight.

The scripture should be offered to a teacher who is qualified to transmit it, and the teacher should then pass it on to impoverished practitioners living in seclusion. If anyone breaks the covenant and reveals the scripture, their ancestors for seven generations will be punished at the source of the Yang Valley River, where the sun rises in myth. The offender will become a low-ranking ghost and suffer the punishment of wind-blades.

After receiving the text, one person may transmit it to nine others. Other scriptures often say that it may be transmitted to only three people every seven hundred years, but that is not the ordinary rule for transmission in this world. Here, although the number of recipients is limited, no time interval is specified. This probably means that a person may transmit it to no more than nine people in their lifetime.

When transmitting this kind of formula, one must carefully observe the recipient’s appearance and temperament. The teachings may be passed on only to someone who is kind and benevolent, loyal and trustworthy, devoted to studying the mysteries of the Dao, attentive to understanding the truth, free from slander of the orthodox Way, and respectful of and drawn to the Immortals. To transmit them to someone lacking these qualities would be to disclose secret teachings. Even when one weighs the matter carefully and chooses a suitable recipient, the task is truly difficult.

People cannot remain in one state forever. Some are diligent at first but later grow lax; some begin by doing good but later do evil. Still, if a person’s nature is kind and benevolent, helpful to others and trustworthy, and devoted to the mysterious Dao and fond of the study of the Immortals, that person should no longer commit transgressions. Yet these six virtues may not be enough to make someone wholly trustworthy, so one must take special care to keep the teachings secret.

Before transmitting them, one should first seek a spiritual response and discern whether the recipient is inwardly calm and receptive. Even after determining that someone is truly fit to receive the teachings, one may also receive a sign in a dream. How to act when the moment comes must likewise be understood inwardly through the principles of the mystery. The offense of disclosing these methods is grave, so transmission is indeed extremely difficult. The Huangting Neijing (Inner Scripture of the Yellow Court), a Daoist text on internal cultivation, should be kept secret with care.

The oral instructions of the Perfected One of Clear Emptiness say that the Neijing Huangting Jing is the golden book of the Great Emperor of Fusang and a secret teaching essential to those who cultivate themselves to perfection. This scripture includes a commentary of twenty-six characters. The two passages here set out the rules for transmitting scriptures and teachings; they are not the main text of the golden books and jade characters of Fusang and Donghua, but oral instructions that two transmitters passed on to the Southern Perfected One. They are therefore included here with this explanation.

When reciting the Huangting Neijing Jing (Inner View Scripture of the Yellow Court), one should first burn incense and purify oneself in a quiet, separate chamber, then take up the text. In general, this is how the scripture should be read: set up a raised seat facing east; burn incense, bathe, and fasten one’s sash; then open the book and place it on a table or bookstand. Recite in a soft, measured voice, without pausing or misreading. If interrupted or if a mistake is made, follow the Xiaomo method, a ritual for correcting errors in recitation, and begin again from the first thirty characters. Keep count of the recitations; after ten, rise and bow.