《太上玉華洞章拔亡度世昇仙妙經》

The Supreme Jade Flower Cavern Scripture for Delivering the Departed and Transcending the World, Part 10

Chapter One: The Cavern Verse on Rescuing Souls from the Dark Prisons and Relieving Suffering

At that time, the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) was seated upon a nine-colored jasper throne atop Mysterious Metropolis Mountain in the Jade Pure Sacred Realm. Accompanied by celestial music of gold and jade, he summoned a great assembly of holy beings—including the Five Thearchs of the Directions, the Ten Directions’ Exalted Perfected, the Nine Heavens’ Sovereigns, the Primordial Lords of the Three Realms, and the Perfected Immortals of the Ten Directions who had attained the Dao, along with countless celestial beings—all gathered to attend this sacred assembly.

Then, a Perfected Being named Tongxuan stepped forth from the assembly, holding a jade tablet in reverence. Kneeling in homage, he addressed the Celestial Worthy: "This humble servant has heard that the beings of the lower realms, having strayed from the true teachings of the Dao, give rise to perverse thoughts: they covet high rank, wealth, and treasures; cling to grudges, harm, lust, and anger; harbor deceit, envy, hypocrisy, and cruelty—committing the Ten Evils and Five Heinous Crimes. They abandon the fundamental virtues of poverty and humility, cultivation, kindness, compassion, innate nature, and life itself. Due to insatiable greed, they ultimately cannot remain among the living and easily fall into the ghostly paths. Once they descend into the underworld, they remain trapped for countless kalpas, unable to escape."

"Moreover, there are those who, though clinging to life and fearing death, seek longevity through ingesting cloud-mists, abstaining from grains (bigu), breath regulation (tuna), and guiding exercises (daoyin, health-preserving techniques). Yet at death, they still cannot escape the cycle of rebirth, failing to be inscribed among the ranks of immortals, and ultimately return to the underworld. May I ask the Celestial Worthy: Why can such people not attain the Dao?"

The Celestial Worthy of Primordial Beginning replied: "These beings seek only personal gain, with no thought of aiding others or saving the world. Their hearts are unfocused, and they have not eliminated the Ten Evil Deeds." Tongxuan then inquired what these Ten Evils were.

The Celestial Worthy revealed:

1. Disrespecting Heaven and Earth, disloyalty to rulers and nation.

2. Lack of filial piety toward parents, neglect of ancestral rites.

3. Harboring flattery and baseless envy.

4. Indulging in debauchery and moral decay, never cultivating virtue.

5. Obsession with worldly sentiments, fixation on fame and disgrace.

6. Harming others for self-gain, deceiving the poor while fawning on the rich.

7. Slaughtering living beings... (here the scripture is interrupted)

(Note: This passage reveals obstacles to spiritual practice, emphasizing that mere longevity techniques without cultivating the mind and nature still cannot free one from rebirth. The Ten Evils align with the Buddhist "Ten Unwholesome Deeds," reflecting Daoism’s emphasis on inner refinement.)

This scripture depicts the ten evil deeds that cause humans to fall into hell after death, along with prayers for salvation by the Celestial Master (Tianshi, the supreme Daoist deity).

First, the ten transgressions are enumerated: 1) killing living beings, 2) indulging in sensual pleasures, 3) stealing possessions, 4) sexual misconduct, 5) deceitful speech, 6) sowing discord, 7) abusive language, 8) gluttony for meat and alcohol, 9) disrespect toward masters and the Dao with jealous hearts, and 10) misleading others toward wicked paths. These ten evils distance people from the Dao (the Way) of longevity, condemning them to the underworld after death.

The Perfected Man of Profound Insight (a Daoist immortal) describes hell's terrifying scenes: located deep in the ghost realm, it is ruled by demon kings and countless spirits. Endless layers of hell feature mountains of blades and seas of fire—where thunderous storms, venomous beasts, iron hammers, icy blades, bronze pillars, grinding wheels, and sawing tortures abound. Tormented souls wail ceaselessly, their cries shaking heaven and earth.

The Celestial Master reveals that these souls stubbornly clung to delusion in life, acting arrogantly and committing evil. Their posthumous suffering is self-inflicted. The Perfected Man implores the Celestial Master to shine merciful radiance upon hell, absolving sins and delivering souls from darkness to rebirth.

Finally, the text describes worldly calamities: floods, droughts, wars, banditry, and plagues claiming countless lives, trapping beings in the endless cycle of the Six Paths (heaven, humans, asuras, animals, hungry ghosts, and hell). The Perfected Man again beseeches the Celestial Master to liberate all beings.

Interpretation of the Supreme Jade Flower Cavern Scripture on Liberating the Departed and Transcending the World to Immortality

The first section speaks of the compassionate salvation of the Celestial Worthy (the highest deity in Daoism). The Celestial Worthy declares: "I possess precious secret texts of golden scriptures stored in the upper halls of Mysterious Metropolis (Xuandu, a Daoist celestial realm), unheard of in the mortal world. These scriptures can dispel heavenly calamities, aid practitioners in attaining perfection, exorcize ghosts and disasters, liberate beings from the cycle of life and death, grant longevity, free them from darkness, and elevate them to the celestial realms. Now, I shall reveal their profound mysteries to you."

The second section explains the Dao of cosmic creation. "Being" (you) and "non-being" (wu), "movement" and "stillness," are the foundations of all transformation. The two energies of Yin and Yang intermingle, generating change within the indistinct chaos. Spirit (Shen) is the root of transformation, while Qi (vital energy) is the source of life. The interplay of firmness and softness, the rising and sinking of internal and external forces, nurtures essence (Jing), ultimately giving birth to all things. The primordial chaos evolves naturally, and over vast eons, it forms a perfect, rounded spirituality.

The interaction of Yin and Yang energies: Yang Qi ascends to form the image of fire (light), while Yin Qi descends to form the image of water (darkness). The cycle of the four seasons and the circulation of these two energies—Wood Qi in spring nurtures the fire of summer, and Metal Qi in autumn transforms into the water of winter—create an endless rhythm of correspondence. This is the beginning of the Five Phases (Wuxing) in motion.

The third section discusses the gestation of life. Yang forms the outer membrane, Yin the inner embryo, both guarded by divine spirits. Spirit (Shen) is the foundation of the mind, which in turn follows the movement of thought. Countless spirits dwell in serene stillness, suffused with true Qi. The vast nurturing power of the Yin soul (po, the corporeal spirit) and the guiding force of the Yang soul (hun, the ethereal spirit) shape existence. Through nine transformations and ten integrations, perfection is ultimately achieved.

Water represents the Supreme Unity (Taiyi, the cosmic origin), taking the form of a budding lotus flower, from which great deities emerge. Within the vast expanse of the Nine Qi (Jiuzhong), there lies a jade-clear abyss that contains the myriad stars. This is the mystery of cosmic movement—true Qi circulates endlessly, while the Eight Images (Bagua) remain unfathomably profound.

The Mysterious (Xuan) is the mother of divine spirits; Yin energy governs the movement of Yang. "Being" and "non-being" nourish each other; "movement" and "stillness" influence one another. By harmonizing opposites, Heaven and Earth unite. This is the pivotal mechanism of the supreme Dao, giving birth to all things in the void. When transformation reaches its zenith, one enters the realm of the Mysterious, where the True Sovereign (Zhenhuang, the highest deity) resides, dwelling in harmony with the Great Harmony Qi (Taihe Qi).

The third section also explores the origin of life. Before Heaven and Earth took form, primordial Qi first appeared. After ninety billion kalpas (an immeasurably long time), the Three Qi (Xuan, Yuan, and Shi Qi) merged in chaos. After another ninety great kalpas, the Three Flowers (Jing, Qi, and Shen) began to differentiate. The Five Elders (the essences of the Five Phases) repaired the embryonic foundation, while the Three Origins (the celestial, earthly, and water officials) nurtured the souls. This is the way of the Great Dao’s operation.

This scripture describes the profound state of "spiritual energy transformation" (Shenqi Huasheng) in Daoist cultivation, focusing on the process of refining and sublimating the vital essence (Jing), energy (Qi), and spirit (Shen) within the human body.

The opening section explains how "spirit" (Shen) naturally transforms into true nature, with the Dao concealed within yet capable of swift responsiveness. Spirit and matter intermingle, forming a state of internal-external harmony within chaos. The two energies of Yin and Yang intersect (white representing Yang, red representing Yin; or red as Yang, black as Yin), ultimately condensing into an embryonic form. Within the body, the supreme void (Taixu) illuminates the realm of the Three Pure Ones (Sanqing), while primordial energy (Yuanqi) radiates brilliance, nurturing the "spiritual child" (Lingtong)—the cultivated primordial spirit.

The text then depicts miraculous phenomena accompanying advanced cultivation: purple vapors encircling the body, the true form manifesting, and the primordial spirit emerging from its embryonic state. It enumerates various divine spirits within the body (such as Taiguang and Shuangling) and celestial officials governing specific functions (like Baotai Shuhuo Jun and Bianying Hehuan Shen). It emphasizes maintaining a mindset of non-action (Wuwei), noting distinct titles for male (Mengfei) and female (Ziyi) practitioners.

The second section, "Heaven and Earth Generate Through the Union and Separation of Two Poles," expounds cosmological principles: the Primordial Beginning (Taishi) gives birth to all things, with purple clouds heralding its arrival and the Yellow Sovereign (Huangren, representing the Central Yellow Emperor) descending. The Primordial Elder (Yuanlao, referring to Laozi) holds talismans (Fulu) to separate heaven and earth, bringing cosmic harmony. The dual energies of Yin and Yang (pure Yang and awe-inspiring divinity) generate all existence, with heaven displaying radiant colors and earth yielding jade blossoms as auspicious signs.

The concluding passage reveals essential cultivation techniques: one must skillfully employ Yin-Yang dynamics, outwardly manifesting splendor while inwardly guarding profound mysteries. Only by attaining a state of "forgetting distinctions" (Wangji) internally and externally can one align with true Dao. Practice must harmonize with seasonal cycles, ensuring the cooperation of all spirits and the flourishing of all beings. Understanding and embodying these principles allows mastery over life-death transformations, ultimately reaching the eternal state of "embodying true constancy" (Qi Ti Zhenchang).

The Supreme Jade Flower Cavern Scripture for Delivering the Departed and Ascending to Immortality presents core Daoist cultivation principles and states of transcendence. Here is a modern interpretation:

The fifth section explains:

At the dawn of creation, the Dao (the fundamental cosmic principle) already contained the operational laws of Heaven, Earth, and Humanity—the Three Powers—along with the energies of the Five Phases (Metal, Wood, Water, Fire, Earth). Celestial cycles complete in six years, while terrestrial rhythms follow five-year periods. When the Five Phases' energies flourish in harmony, they generate auspicious Qi (vital energy), preventing premature death and allowing humans to fulfill their natural lifespan. This passage references two primordial forces: "Taiyi" (the cosmic origin) and "Taisu" (primordial matter). When the Five Phases balance and Yin-Yang harmonize, the natural flow of Yang Qi leads to longevity. Cultivators brimming with primordial Qi transcend life and death, becoming light as feathers to ascend as immortals. When practitioners resonate with the essence of the Five Planets (corresponding to the Five Phases), they consolidate their true form; abundant Five Qi (energies of the five organs) enables Daoist ascension.

The sixth section describes:

When the Five Phases' energy reaches its zenith, practitioners undergo the "Ninefold Reversion of the Elixir" process (where nine returns to one, and one transforms back to nine). Metal and Wood mutually generate each other; Water and Fire harmoniously blend. Abundant internal Qi awakens wisdom. By harmonizing the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) through nine years of cultivation, one attains authentic realization—reaching the transcendent state of "emerging from obscurity into serenity." With the Five Qi stabilized, eternal peace and celestial clarity are preserved. Sincere devotion to the Dao ensures deliverance for all. The scripture depicts celestial realms: jade tablets, phoenix-seal and dragon-script texts (immortal scriptures), the towering Mystic Capital (heavenly metropolis), and subtle realms veiled in cloud-chariots.

The concluding passage reveals the mystery of "divine transformation and Qi metamorphosis":

Divine beings manifest limitlessly; primordial Qi generates boundlessly. Understanding this principle unlocks the wondrous function of "Zhengyi Divine Qi." When Kan (Water) and Li (Fire) unite, and Yin-Yang achieves equilibrium, the original spirit (Shen) remains anchored in the body while Qi fills the form. Thus, one attains enduring vision (immortality)—journeying inwardly through numinous realms while transcending the mundane world externally. The mutual nourishment of spirit and Qi eventually crystallizes into the "infant embryo" (the cultivated spirit-body), freely roaming the Jade Capital of the celestial spheres.

This scripture expounds the mysteries of Qi (vital energy) and the path to immortality in Daoist cultivation, divided into two main sections:

The first part describes the state of "Ultimate Spirit":

Within this realm, internal visions harmonize in serene tranquility, nourished by golden ponds and jade nectar, while consciousness transcends the mundane to ascend with the primordial Qi of heaven and earth. This transformation originates from the Nine Heavenly True Qi—utterly pure and luminous like the cosmic source of Taisu (primordial simplicity). The true mechanism of Dao lies in maintaining celestial clarity, which forms the crux of spiritual practice. Visions of wondrous immortal realms manifest: the Yang spirit ascends as heaven while Yin energy condenses into earthly springs. The Taiji (Supreme Ultimate) remains formless, while Taishi (primordial beginning) conceals profound mysteries—the cosmos operates spontaneously within chaos, giving birth to all things. This supreme state is called "Ultreme Spirit," upon which all immortals of the Three Realms and celestial deities depend for their existence.

The second part details the cultivation method of "Refining Qi to Transform into Immortality":

This represents the highest path to transcendence. Practitioners must apprehend the essence beyond words, harmonizing Qi's opposing qualities—firmness and softness, square and round, penetrating and expansive. Speech should remain simple and unadorned, abstaining from harsh words. Through breath regulation aligned with Dao, hundreds of spirits converge, enabling the five viscera and six bowels to traverse freely between existence and non-existence. When Qi reaches its ultimate refinement, it transforms into Shen (spirit), gaining protection from the Five Directional Emperor-Sages (Five Elders) and the cyclical movement of the Three Primordials (Jing, Qi, Shen) that purges all impurities. Though True Qi lacks physical form, it generates all things; though devoid of emotion, it transforms all beings. Qi serves as Dao's foundation, dynamically manifesting creation in every movement—whether for wise or foolish, noble or humble. Cultivators must follow Qi's subtle resonances, perceiving its presence and absence with equanimity, ultimately ascending to the Jade Pool paradise to enjoy the immortal realm of eternal vision.

The conclusion reveals Dao's essential nature:

Dao itself remains profoundly ineffable and eternally indestructible. It illuminates the Three Realms and penetrates life and death, yet remains invisible, inaudible, and intangible. Though infinitesimally indivisible, it nourishes the entire cosmos and delivers all beings. Through cultivation that unites water and fire (symbolizing Yin-Yang harmonization), practitioners attain the immortal state of perpetual vision.

This scripture expounds the profound principles of transcending life and death to attain immortality through the supreme methods of Daoist cultivation. It begins by stating that the Dao (the Way) permeates all things—even seemingly impossible feats like lighting a lamp underwater become attainable for those who embody the Dao, enabling them to reverse aging. Yet ordinary people, limited in wisdom and ignorant of life-nourishing practices, struggle to grasp these mysteries, necessitating the compassionate salvation of the exalted sages (higher Daoist deities).

The crux of cultivation lies in mastering the subtle interplay of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water). The text mentions "adding fire on Yin days" (intensifying Yang energy during Yin-dominant periods) to maintain the balance of the Five Phases without depletion. The true "Dao-fire" (internal energy generated through practice) must remain unharmed even when dim and obscure; at its zenith, this energy illuminates the Nine Heavens like lightning. Heaven’s protection is impartial—practitioners enduring the "trial by fire" (tests of cultivation) must remain as pure as lotuses in flames, guarding against rashness.

The foolish easily lose themselves, courting destruction like moths to a flame. Yet the Celestial Lord (the supreme Daoist deity) pities all beings: those who grasp the profound principles and stoke their inner fire during auspicious Yang hours will naturally attain longevity. Those who understand Yin-Yang’s workings, through inward contemplation, may perceive the "true realm" (advanced stages of cultivation) beyond apparent life and death, achieving unity of Dao and Shen (spirit).

The Dao’s essence is natural Wuwei (non-action) yet brimming with vitality, capable of reviving the dead. When "celestial light" (cosmic energy) enters the body, one transcends the cycle of rebirth. The ninth passage emphasizes that comprehending these mysteries frees practitioners from samsara, liberating them from worldly allure, greed for fame, and attachments, thus surmounting life and death. As the Qi of the Five Phases coalesces and the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) harmonize, the "true realm" manifests in the Huangting (a vital center in the body).

At advanced stages, all demons retreat and malevolent spirits vanish; a tranquil heart summons a hundred deities. Meticulously calculating the celestial cycles (cultivation timings) and practicing devoutly are essential. The accomplished are inscribed in immortal registers, wielding golden tablets and jade talismans (Daoist ritual objects), escorted by celestial cranes and immortals. When form and spirit attain perfect stillness, the mind awakens to its true nature: the Three Hun (ethereal souls) emerge, Kan (Water) and Li (Fire) unite to form the immortal embryo, culminating in transcendence as a "Perfected of Mysterious Attainment" (title for adepts).

The text concludes with the Perfected leading disciples in reverent gratitude, thanking the Celestial Worthy for imparting these teachings and praying for national peace and universal joy across the Three Realms (Heaven, Earth, and Humanity). They vow to devoutly recite the sacred texts and widely disseminate the Dao’s wisdom.

The Jade Flower Cave Scripture of the Supreme Purity: A Vernacular Interpretation

When encountering this "Jade Flower Sacred Text," one should first purify the mind and calm the thoughts, bathe and observe fasting, burn incense, and bow in reverence to the Ten Directions (in Daoism, the eight cardinal directions plus above and below), making three bows to each direction. Then, sit peacefully facing east, focusing the spirit and steadying the will. Reciting the scripture once can avert calamities; ten times can rectify evil influences; a hundred times will command the respect of ghosts and deities; a thousand times ensures longevity without aging; ten thousand times can liberate nine generations of ancestors (九祖) and bless seven generations of descendants (七玄), ultimately leading to the attainment of immortality and celestial office. During one's lifetime, one must faithfully uphold and practice this scripture.

[Record of Transmission]

The Tianning Wanshou Temple in Fenzhou (modern-day Fenyang, Shanxi) was originally the Kaiyuan Temple of the Tang Dynasty, a place where the accomplished Daoist Master Yan cultivated his practice. This master propagated the true principles of the Dao (道) and disseminated its profound teachings, a genuine marvel among the enlightened. Over four hundred years later, imperial edicts from the Tang and Song dynasties and Master Yan’s poetic writings remained inscribed on stone tablets as evidence. Later, due to warfare, the temple fell into decline.

In the winter of the second year of the Huangtong era (1142) during the Jin Dynasty, the Daoist community lamented, "How can we face the legacy of our late master, Master Yan?" They heard of a youth named Du Changchun from the western outskirts of Xiaoyi County, who, while tending sheep as a boy, encountered an immortal’s revelation. In a single night, he attained sudden awakening, as if emerging from a profound dream. He could discourse on the mysteries of the Dao (玄奥), teach through poetry, wield calligraphy like soaring dragons, and craft talismans (符箓) and incantations to heal illnesses, earning widespread renown.

The Daoist community sought to invite him to revive the temple’s teachings. They built a new hermitage behind the temple, constructed corridors, and planted pines and bamboos, inviting Du Changchun to reside as abbot. The following year, during the Lantern Festival, they held a grand purification ritual (斋醮), attended by nearly a thousand people.

In his leisure, Du Changchun told the assembly, "I possess a scripture of the Supreme Purity (太上真经) yet to be transmitted. This scripture can dispel celestial calamities above, verify immortal attainment in the middle realm, and eradicate ghostly misfortunes below. It relieves suffering, absolves sins, and grants eternal vision—it is the essential teaching for cultivating truth and attaining the Dao (道)."

Overjoyed, the Daoist community held another purification ritual (斋醮) on the True Origin Festival (a Daoist observance) in the second month to request the scripture. On the Shangsi Festival (a traditional holiday) in the third month, they conducted yet another ritual for its formal transmission.

The full title of this scripture is The Supreme Jade Flower Cavern Chapter Scripture for Liberating the Departed, Transcending the World, and Ascending to Immortality. Written on silk, it contains approximately three thousand characters divided into nine chapters. The scripture concludes with sacred talismans (fulu) and divine incantations passed down by perfected beings (zhenren, accomplished Daoist adepts).

On the day of its transmission, devotees prepared incense, candles, and fresh flowers to ceremoniously welcome the scripture into the Grand Empyrean Hall (Taixiao Dian), a significant Daoist sanctuary. Before the sacred images of the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure), the assembly knelt to reverently listen to the scripture's recitation. Afterward, they prostrated in deep veneration, pledging to recite this text throughout their lives. To ensure its widespread dissemination, craftsmen were specially commissioned to carve printing blocks for mass reproduction, distributing copies to fellow Daoist practitioners.